By Peter Georgacarakos
Among the European pantheons, there are two fairly well known mythological tales of destruction and renewal. In the Norse myth of Ragnarök, a conflict ensues between the “light” and “dark’ gods. All is destroyed, including the gods on both sides, and Baldur, the Son of Odin, re-emerges to lead in the rebuilding of a new world. There is also the Greek myth of the Phoenix, a great bird which lives for a certain period of time, then builds its own funeral pyre and flaps its wings to ignite the flames. With its great wings, the Phoenix purposefully fans the fires of its own destruction. When the fire has burned out, a new Phoenix, mightier than the old, emerges from the ashes.
It seems the biggest difference in these similar myths is the agent of destruction. Baldur is slain, essentially, by the trickster god Loki, while the Phoenix destroys itself. Ragnarök can be seen to represent the workings of polarized forces in the eternal cycle of life-death-renewal. This cycle governs civilizations. The Phoenix, however, with its lack of interacting forces, seems to encompass the self-generation of the forces of life-death-renewal in ourselves. These are the forces of self-overcoming.
This aspect of life is very important to our movement. Self-overcoming is a painful yet necessary experience. We have all endured many trying events in our lives – lost love, lost lives, failure, even the transition from childhood to adolescence, and adolescence to adulthood. These are everyday human manifestations of the rise of the Phoenix – in each endeavor, part of us is lost, yet we emerge stronger than before. The greatest significance of the Phoenix is that its life-death-renewal process is eternal, and therefore its greatness infinite.
What does the Phoenix represent to us now, as members of a revolutionary movement? If we take an honest moment to consider the movement, we will recognize many “Phoenixes” which plainly refuse to overcome, to build the funeral pyre of their unsuccessful paths, their once good but now stale stances, their outdated regalia. The flames of that fire are indeed difficult to bear, especially when they consume, by our own will, the work of years, sometimes of a lifetime. Yet the Phoenix, true to its cause, dutifully builds its pyre, ignites the flame, and fans the fire of self-destruction with an eye to the future – to the re-emergence of something more noble than what is lost. The newborn greatness is worth the painful fire. When this natural process is forsaken, stagnation and decay settle in. We see this in our society; we must now see this in our movement.
It seems obvious that when the duty to carry on the eternal saga of the Phoenix is disregarded, the destruction necessary to allow the renewal process to continue will come eventually, via Ragnarök, and inevitable destruction from without.
How many of us have looked forward with eager eyes for the advent of Ragnarök, while we did not even deal adequately with the cycles of our own existence? Can one who refuses to accept the fires of his own self-overcoming, due to vanity or weakness, really hope to survive the destructive fires of an entire civilization?
Many pagans have known and taught the significance of Ragnarök for a long time. It is now time to fully understand the numinous meaning of the Phoenix. How can we demand that civilizations in decay must be destroyed in order that a new, brighter civilization may arise, when we do not adhere to the same cyclical necessities in the lives of men, and of the movement as an organism? The barbarians who crash the gates of the city thereafter crash our front doors!
Mythology, it has been said, is something that never was, but always is. Let us heed the wise messages of our great progenitors. We will never forget the majesty of the Acropolis, the enchantment of Homer, the wisdom of Socrates, or the might of the Spartan warrior. Let us likewise never forget the fires of the Phoenix.
There is much that is new in our movement, much that is fresh and invigorating. Why does the old, stagnant, proven-ineffective, stand beside it—crowd it—like a vulture beside the shining new Phoenix? We must collectively contemplate our philosophies, our thoughts, our actions, and ensure that each is not fit to be hurled upon the funeral pyre. If we see things that are, let us build the pyre with perseverance and a sense of duty, never forgetting that new heights shall be reached when the fires have died. Let us be willing to sacrifice parts of ourselves, even parts we have come to love and admire, so that greatness, and not custom, carries the torch of the moment.
Only thus can we, as a movement, continue to evolve as our environment evolves, and play a principal role in the events of the future. The many temporary deaths we will suffer as the fires of the Phoenix are ablaze are nothing compared to the eternal death, with no possible re-emergence, that our people win suffer if we are not always new, always strong, always prepared to defend
Important notice(s): For the description required for the meditation of each tarot attributions, see the MSS entitled: ‘The Sinister Tarot’ in Naos, page 217. It is also important to note that these visualizations are very personal. Sometimes I would go about them conceptually, some other times I would use my imagination or keep the imagery as it is and try to feel as much as possible like I was there.
Richard Moult Attributions: Shugara – The Moon (18), Deofel – Nocturnus (15), Death – Nythra (13).
Tarot Attributions: The Moon (18), Lucifer (15), Death (13).
The Moon (unconscious): I was walking in the desert, the sandy wind viciously whipping my face and my naked feet, burning like two torches, climbing dunes. Then, amidst all the harshness of the elements, I saw them, the two towers, barely standing. Alone like two abandoned twins, surrounded by a distant layer of mountains. Still, a sight of hope in such a deserted panorama. I hurried and walked as fast as I could and was greeted by a falling piece of rock that had detached itself from one of the towers. Trampled by the sun and the heat, I walked Inside the tower that lied on the right and was greeted by a dark being with a yellowish gaze. He spoke in a language that only my heart could understand, not my mind but the message remained clear. He wanted me to get out of this sacred nexion, reserved only to some lost gods. Walking back outside, I decided to hide between the two towers, were the temperature was more merciful. It is there that I stumbled upon a book, surprisingly well preserved. Some bones were still surfacing from the sands. Without hesitation, I opened the book and was enlightened by an ancient knowledge which revealed to me how to deal with the guardians of the towers. Going back Inside with confidence, I was bitterly scorned by the dark, formless demon. Opening the book once, more, a halo of light surfaced and slithered into the Pocket of my rags. There some item had magically appeared which I got out and pointed toward the guardian. It was a Crystal quartz tetrahedron, acting as a prism, distilling light everywhere in the tower, banishing away the demon to some other realm. Liberated from this dark omen, I managed to go up some stairs and reach the summit of the tower. Atop this tower, I started vibrating ‘Nox’ and visualize a horned beast, coming forth from a trapezoidal star gate. The desert itself seemed to roar, shattering the dream which then threw me into the next visualization.
Lucifer (Ego): The entangled lovers are kissing and having a sexual Relationship in a beautiful landscape. There, a naked man is walking with chains and fire, circling around the couple in the field. At some point, he meets up with an old man, carrying an animal horn. Without exchanging a word, the Young man seize the horn and draw an inverted pentagram in the earth. He then moves his hands esoterically and the fire around his left hand bursts far into the forest close by, spreading into every trees. As this happens, the old man starts melting, his essence returning to Gaia. The lovers atop the hill rise up nervously, gazing at the devastation that happens in front of them. They then rise their hands and join them together, starting to vibrate some ancestral tones. The clouds suddenly becomes darker and a violent rain descends upon the forest, Healing the trees from their aggressor. This accomplished, the couple leave the area and the Young man is nowhere to be found but where he stood lies the frontal part of a skull, upside down. In there, a flower is preserved by some dirt and a butterfly comes flying to attach itself to it.
Death (Self): One of the skulls, piled on that far away cliff, rolls down, falling into a small river stream that from such heights, look like a serpent. Emerging from the water, voices can be heard. A tall and gorgeous woman is standing on a rock with her bow in her hands, holding the wood excessively hard as if she was enervated. Her face is painted with distress. A dwarf, sitting on a tree trunk nearby is cleaning his bloodied knife while looking at the ground in shame. In the horizon, a forest is burning and screams are sometimes brought by the wind. A war must be happening not so far away. The tall blond woman seize one of her numerous arrows and starts aiming with the bow, a tear flowing down her cheek. Something then happens, as if all the energies held in the location are animating themselves around the lady. The dwarf looks at her, be it barely as if he knew she was about to sacrifice something important. Them, the shot is fired with such divine speed that it extinguish the fires in a single breeze and seems to pierce the cosmos. Would she be Artemis, the goddess of the hunt?
Richard Moult Attributions: Physis – Ga Wath Am (0), Change – Nekalah (8), War – Abatu (16).
Tarot Attributions: The Fool (0), Change (8), The Tower (16).
The Fool (Unconscious): A young man is standing at the summit of a cliff. A strong wind rises and a dog is eating voraciously his feet which does not seem to bother the ‘Balobian’. When a butterfly touches his flute, he starts playing smoothly, sending the insect flying high in the skies. The more he plays, the more the stars seems to glitter in the twilight. The moon, which is a crescent, also seems to glitter more intensively. Hours later, the young man is half eaten by the dog but keeps on playing until his soul leaves him and starts flying with the butterfly. At some point, his shade and the butterfly seem to collide together and become as one. Their unification creates a vivid light which rises up in the cosmos, ultimately disappearing forever.
Change (Ego): A woman is playing with the star game on the boundaries of dualism. There is an emphasis on the ‘Mira’ board which has yet to be understood. Pieces are falling here and there on the dual planes, creating various different things such as butterflies but also trees and moons that start rotating around this odd realm. A feeling of godhood manifest itself as if the star game has the power to alter anything that lies in the subconscious. There was no specific ending to this meditation.
The Tower (Self): The top of the tower is struck by lightning, throwing a man down into oblivion. A woman is standing at the gates, knocking violently at the door as if she must enter into ‘something’. This made me feel like the masculous nature has to be overthrown and the muliebral virtues should be integrated more often in our ‘castle’. The more the woman knocks on the doors, the more the lightning strikes the castle and makes it crumble. Perhaps into future aeons, the castles of man will be forded down by the temperance of women and a new ethos shall be born.
Richard Moult attributions: The Lovers – Karu Samsu (6), Hel – Aosoth (14), The Star- Nemicu (17)
Tarot Attributions: The Lovers (6), Hel (14), The Star (17)
The Lovers (Unconscious): The lovers are entwined in the circle and have make love. They are bathed in a mixture of light. Half of it is the moon and the other half, the fire nearby. The snake start circling the stone as if a new process is about to take form. The two lovers, after their culmination, decide to expand their love beyond the causal. The young man grabs the sword and the wand and the woman, the cup and the pentagram. They then embrace and fall into the fire and burn to ashes, joining together as spirit in space and then in the acausal. The whole forest becomes alive as if it feels their causal departure.
Hel (Ego): The bird of prey sings and then lands on a tree, looking at this strange white-robed woman who throws colored facets in the river stream. She then walks to floating head and take it in her hands. She removes the two eyes off the head. One she keeps for herself and the other one, she feeds the bird of prey with it. After this little ritual, she feels as if she is now both in and out of her own self. as if the bird ingesting the eye can now see certain things for her. After that, she descends into the river and drown herself. Her body slowly decays with time.
The Star (Self): A peaceful and magnificent moment. The situation remains as it is but everything feels connected and animated. The septagon is shining brightly in the sky, the water is pouring in the river softly, the branches are transported left and right by the wind and the woman depicted is without emotions. As if she is part of nature itself.
Richard Moult attributions: Azoth – Satanas (7), Opfer – Vindex (12), The Master – Atazoth (5).
Tarot Attributions: Azoth (7), The Hanged Man (12), The Master (5)
Azoth (Unconscious): The man and his wolf are watching the woman approaching with incense. The man kneels and drops his weapons to the ground, removing his animalistic clothes. The dark portals opens and distant lights seems to glitter. The green dragon, which was circling the skies, goes flying into the portal, creating an enormous explosion of crimson energies. The white robed woman starts reciting incantations toward the portal, as if channeling the Dark Gods out of it. The soil also becomes red and the man turns into a beast.
Opfer (Ego): The man is hanged to the Oak and the serpent way below, slither on the ground and starts circling around the tree. Some ominous things starts to happen in the forest. Raven come and annoy the hanged man which is still bleeding from one of his eyes and the more he get pecked at, the more spheres drops from his leather purse. At some point, the spheres seem to dive into the ground, like seeds. After they have disappeared for a moment, undead creatures start to raise from the dirt and the serpent goes away along with the ravens. The hanged man knows he is doomed.
The Master (Self): The robed man is looking at the two lovers inside the giant tetrahedron. An assembly of zealots is chanting nearby. all of them are cloaked and in total immobility, watching the two lovers having a passionate exchange. The chants become so powerful that through an arch, which stands nearby, a lightning spreads through the room and goes hitting the tetrahedron. The giant crystal explodes in millions of particles and the lovers inside are like absorbed in light. When all the smokes dissipates, an androgynous being with a third eye shows himself floating about the ground. His skin is pale and his eyes are blue and large.
Richard Moult attributions: The Magickian – Binan Ath (1), Lord of Earth – Kthunae (4), The Hermit – Sauroctonos (9).
Tarot Attributions: The Magickian (1), Lord of Earth (4), The Hermit (9)
The Magickian (Unconscious): The constellations are shining bright in the sky. There is an artificial feel to the landscape, something otherworldly. Everything is static and hardly moves but the tetrahedron is glimmering and the flower petals are falling from the altar in a dark ether. The wand is so perfect in its form that I feel a deep satisfaction, I am able to feel the texture of the wood on my fingers, as if I was the adept himself. Then a portal seems to open in the stars and everything seems to shuffle and transcend time in the glimpse of an eye.
Lord of Earth (Ego): Interestingly, my first thoughts were about the magnificent Greek text Ajax, which was written by Sophocle. Primarily the scene where he dies by his own hands in a landscape, away from the rest of the army. Nothing especially remarkable happened during this apart from some sensations. I felt overwhelmingly present and powerful but the scene remained the same and I did not feel the need to elaborate.
The Hermit (Self): Again, I did not feel inclined to channel any activity other than immerse myself in the sensations. I could feel the snow piercing through the leather clothes and my hands holding tight the used wooden staff. The cold wind is blowing violently and my hair are covered in snowflakes. Even though the temperature is deadly, a white wolf is asleep at my feet and the crystal in my hand is glowing, as if I am absorbing all nature’s trouble through it.
Richard Moult attributions: Desire – Lidagon (11), Mistress of Earth – Davcina (3), High Priestess – Mactoron (2).
Tarot Attributions: Desire (11), Mistress of Earth (3), The High Priestess (2)
Desire (Unconscious): Probably my favorite visualization of all. There is such an abundance of sensations when this meditation is performed correctly: The skin and the mane of the lion which is touched by the woman, the colored horizon which I imagined to be a sunrise in Egypt. There is also the droplets from the chalice which creates flowers and the reddish landscape all around. I could not help but to think about Baphomet – Mother Earth and how there is a cycle in things, a cosmic renewal. Those lands are sulfurous, barren and yet, this Rounwytha is spawning flowers from the water in the cup. She also managed to tame the lion, tame adversity which is a beautifully symbolic
Mistress of Earth (Eg0): Many thoughts about impartiality of nature, of how physis is beyond denotatum and that human beings, with their laws and creations cannot comprehend the cosmic mechanism which are imbued in nature. There is something beautifully ‘mingled’ about this visualization, as if both the sinister and the numinous come together perfectly in an alchemical way. Everything is permeated with both anguish and relief at the same time. All of this could be interpreted in a very dualistic fashion if desired but I do not believe this is what should be understood from this meditation.
High Priestess (Self): My attention was directed lengthily on the beauty of the priestess and her Hecatean tiara, of how she was sited and how the rocks must be rough on her knees and skin. Interestingly, when I was at the Cistercian monastery, I felt the presence of Mactoron and went in the forest to perform a dark pathway with my crystal tetrahedron. The whole environment along with the bells of the monastery and the chants of the monk felt very appropriate and I inwardly felt that Mactoron was a very mystical emanation, associated with colors such as purple and teal. I also felt it was a very benevolent and serene energy which was contrasting with other dark gods such as Shugara or Kthunae. The purple light emanating from the cavern made me think about all those moments at the monastery and I felt this benevolence and serenity once more.
Richard Moult attributions: Wyrd – Azanigin (10), The Sun – Velpecula (19), Aeon – Naos (20),
Tarot Attributions: Wyrd (10), The Sun (19), The Aeon (20)
Wyrd (Unconscious): I thought for a long while to the alchemical tree that Newton provided in his research. The one with the seven plus one branches that represent the acausal. I remembered that only by attaining a non-dualistic perspective can one discover Lapis Philosophicus. All the symbolism in this meditation seemed crystal clear to me. The Crystal Quartz Tetrahedron is the channeling factor of this acausal energy. The coiled serpent is the spiral, the cyclic nature of the cosmos and how everything is redistributed constantly. The glowing spheres thrown into water are a microcosmic mirror of the seven spheres that are floating as cosmic effluviums in the skies above us. There are three woman as to represent the alchemical Tria Prima, just like Hecate is a complete and non-dualistic manifestation. Personal wyrd is the offspring of all these things combined and this, in itself, is numinosity.
The Sun (Spirit): The Nine stones started to shine, while the robed figures dances nearby and then they started colliding together magically, forming a symbol similar to the nine angles sigil. The more the ritual grew in intensity, the more the figure in the mountains seemed to be absorbed by the sun which was also more intense every second. The visualization was so powerful that I started sweating, a cold sweat while picturing this Imp, watching the scene in the darkness. Then, the hooded figures transformed into sand and a sudden, strong wind started to blow. The Imp crawled back in the underworld.
The Aeon (Self): Changes and chaos are what I felt here. Everything was re-shaping itself around the two practitioners playing. The moon, the stars along with the burning city and the desolated ruins gave more to some otherworldly manifestations. Everything is in mutation but the two players remain serene and concentrated as if they knew all those changes they brought forward were inevitable. Or perhaps are they one being now, an androgynous and perfected evolutionary creature that is biologically beyond denotatum. The union of the muliebral and the masculous.
-Beldam, 128 yf
Important Notice(s): This article is only meant to facilitate the reading of the essential texts: Introduction, Alchemy and the sinisterly-numinous tradition, Lapis Phisolophicus Isaac Newton and the septenary system and Azoth: Western Alchemy and the seven fold way of the order of nine angles. All these texts can be found and studied in the MSS shared below which is named: The Hermetic Order of Nine Angles. Unfortunately, my opinion is definitively not scholarly on this matter since the article requires you to go read original medieval texts which are written in Latin and some of them are not yet translated. I wish I could translate such texts but I am unable to at the moment which makes my opinion on the matter “interesting at best”. It is my intention to learn Latin and Ancient Greek in the future so I can complete my research but such tasks will have to wait. It is also my intention to complete my analysis of the rest of the MSS which contains valuable information on alchemy and the seven fold way. This continuation will happen in the future. For now, here are my juvenile, yet passionate conclusions concerning certain topics of this important MSS.
Central to the incorporation of the seven spheres in The Order of Nine Angles tradition is the emphasis on: The Tree of Wyrd, Alchemical Changes, The Origin of the Nine Angles, Lapis Philosophicus, The Seven Fold Way, The Star Game and even the Dark Gods. These primary ‘concepts’ are all masterfully entwined to each others and part of a whole. Studying them and experiencing them practically may or may not unearth their true aural origin but certainly might lead to what inspired them to come into form which is an ancestral and diverse πάθει μάθος from all around the world or a collocation of traditions if you will. Good examples of this are:
The connection between the Seven Fold Way and Hellenic hermeticism, and have revealed how several medieval and later alchemical writings describe a septenary system, and that such texts place the O9A into the correct historical and esoteric perspective -The Esoteric Hermeticism Of The Order Of Nine Angles
One part of this esoteric perspective is a different understanding of what alchemy is:
An initiated – esoteric – apprehension of the raison d’etre of alchemy: of ourselves as
having, in essence, both a masculous and a muliebral physis, and which initially undivided physis (sans denotatum, and thus the artificial, hubriatic, division between masculous and muliebral) is now, as in the past it was for the majority, lost; with alchemy anciently understood and practised by many alchemists as a means whereby we might re-discover our natural, and balanced, human physis. -The Esoteric Hermeticism Of The Order Of Nine Angles
It is thus easy to see how one of the many aims of the Seven Fold Way is to create/stimulate alchemical changes to restore the muliebral virtues or to lead the practitioner to a state that is beyond denotatum and closer to θεός. This new state would most definitively be something close to ἀρρενόθηλυς, obviously not in a literal sense but again, in an inward alteration which leads the practitioner toward wisdom. The unity of the κόσμος, the end of false dichotomies and opposites (…)
ἀρρενόθηλυς. male-and-female. The theos – or deity/divinity/God – is both male and female, which can be interpreted as implying a bisexual nature, or androgyny, or hermaphroditism, or a being with the unique ability to both give birth and inseminate, or a being beyond all such mortal (causal) categories and assumptions. -Poemandres: A Translation and Commentary by David Myatt
Now, we know that the Seven Spheres (and the sphere workings) are meant to be related to certain correspondences which are specific for each spheres (For more informations, see my Table of Spheres Correspondences (Revised). Each sphere has an alchemical element attributed to it and an alchemical process which we shall look at so we can understand clearly what inspired the creation of the Star Game.
Here is the original Tria Prima:
Here is a list of the Elements:
Here is a list of the Rulership:
Here is the table of correspondences (O9A):
I might be wrong when it comes to the spheres of Venus and the Sun since the symbols are very similar to the alchemical ‘Covered pot’ and the ‘crucible’ but I do not think so since the ‘water’ alchemical symbol is often depicted with a stretch…
Further, there lies another interesting revelation:
Perspicacious readers of a recent O9A text about alchemy will have noticed that the image of part of a handwritten manuscript by Isaac Newton entitled Lapis Philosophicus cum suis rotis elementaribus shows not only the Greco-Roman hermetic septenary system (Moon-Mercury-Venus-Sun-Mars-Jupiter-Saturn) -as used by the O9A – but also describes aspects of that system as Femina and others as Masculina; that is – to use the terminology of the O9A – muliebral and masculous. -The Esoteric Hermeticism Of The Order Of Nine Angles
Such a muliebral and masculous representation is obvious in ancient ptolemaic block book representation such as Hausbuch of Wolfegg:
These books usually list a male and a female Titan with each planet, Cronus and Rhea with Saturn, Eurymedon and Themis with Jupiter, Hyperion and Theia with Sun, Atlas and Phoebe with Moon, Coeus and Metis with Mercury, and Oceanus and Tethys with Venus. -The esoteric codex dynamic of the celestial spheres
It is thus no hazard that the hebdomadry was chosen as the ‘modus operandi’ of the adept. Only by following the Seven Fold Way and living a practical life can the practitioner become free of denotatum, restore the muliebral-masculous virtues, harvest empathy and perhaps, go beyond the abyss which is the final stage.
ὀγδοατικὴν φύσιν [is an] interesting and important term, often overlooked and often misinterpreted. What is meant is not a realm – ζώνῃ – or sphere, similar to but ‘beyond’ the seven realms, but rather ‘of what’ the mortal has become, is reborn as, at the end of the journey: partaking in and being of ‘the ogdoadic physis’, and thus sharing the being/existence of those who have, or who have attained, that particular type of being/existence/physis. The existence, that is, of an immortal beyond the seven emanations. -The Esoteric Hermeticism Of The Order Of Nine Angles
Here is a magnificent translation of the Corpus Hermeticum that echoes to Myatt scholar analysis of what lies beyond the spheres which is most certainly Lapis Philosophicus as is made clear with the Newtonian example of the tree with eight branches (which can be found at page 14):
And then, with all the energisings of the harmony stript from him, clothed in his proper Power, he cometh to that Nature which belongs unto the Eighth, and there with those-that-are hymneth the Father. 26 καὶ τότε γυμνωθεὶς ἀπὸ τῶν τῆς ἁρμονίας ἐνερ γημάτων γίνεται ἐπὶ τὴν ὀγδοατικὴν φύσιν͵ τὴν ἰδίαν δύναμιν ἔχων͵ καὶ ὑμνεῖ σὺν τοῖς οὖσι τὸν πατέρα· They who are there welcome his coming there with joy; and he, made like to them that sojourn there, doth further hear the Powers who are above the Nature that belongs unto the Eighth, singing their songs of praise to God in language of their own. συγχαίρουσι δὲ οἱ παρόντες τῇ τούτου παρουσίᾳ͵ καὶ ὁμοιωθεὶς τοῖς συνοῦσιν ἀκούει καί τινων δυνάμεων ὑπὲρ τὴν ὀγδοατικὴν φύσιν φωνῇ τινι ἡδείᾳ ὑμνουσῶν τὸν θεόν· And then they, in a band, go to the Father home; of their own selves they make surrender of themselves to Powers, and [thus] becoming Powers they are in God. This the good end for those who have gained Gnosis – to be made one with God. καὶ τότε τάξει ἀνέρχονται πρὸς τὸν πατέρα͵ καὶ αὐτοὶ εἰς δυνάμεις ἑαυ τοὺς παραδιδόασι͵ καὶ δυνάμεις γενόμενοι ἐν θεῷ γίνονται. τοῦτό ἐστι τὸ ἀγαθὸν τέλος τοῖς γνῶσιν ἐσχηκόσι͵ θεω θῆναι.
-Poimandre, Corpus Hermeticum, vol. 1, ed. A.D. Nock, A.-J Festugière
This is undoubtedly how this gnosis can be achieved or unearthed according to the tradition:
All of which ancient esoteric matters – from the employment of an esoteric vocabulary; to hiding certain esoteric knowledge from the ignorant and the vulgar; to expecting the sagacious (the learned and cultured) to work things out for themselves; to employing a septenary system; to mentioning the muliebral and masculous; to understanding what such things as Prima Materia/ὀγδοατικὴν φύσιν mean and imply – resonate with the modern Order of Nine Angles, and serve, as with many other things, to distinguish the O9A from other contemporary occult groups. For The Work is indeed “with them and in them”; presenced by O9A esoteric philosophy and O9A praxises such as the Seven Fold Way. -The Esoteric Hermeticism Of The Order Of Nine Angles
And conjointly, which is a perfect example:
In effect, the conceptless empathic and often reclusive way of the Rounwytha is what the initiate following the Seven Fold Way finds beyond The Abyss at the very end of their life-long occult quest (the sixth sphere of the seven forming the Tree of Wyrd), for it is that essence that has, for over a thousand years, been described as LapisPhilosophicus; and what Anton Long has termed the sinisterly-numinous, which is the living unity beyond the abstract, the lifeless, division and dialectic of contrasting/abstractive/ideated opposites. A division most obvious in the false dichotomy of good and evil. This is most certainly not the modern wicca of ‘harming none’, for it is also the ancient pagan way of knowing the nature of the rotten: human, animal, land. Of the need, sometimes, to cleanse, perchance to cull. -Roots and Organization of the Order of Nine Angles
The incorporation of the hebdomadry in the tradition is thus clear. The Seven Fold Way is a living-practical alchemical process that has for objective to unite the Tria Prima of the practitioner which makes him leap beyond denotatum or separation. Only then can a Magus-Mousa reach the eight branch of the tree. What is expected from any serious follower of the way could not be more emphasized…
This alchemical revelation is also evident in the symbol of the tradition itself, the nine angles:
It is the ancient, alchemical, the esoteric, meaning of Azoth which is used by the O9A, connected as Azoth is with the septenary system and thus ‘the nine angles’, the nine combinations of the three basic alchemical substances, and representing as the O9A Star Game does the nine angles, the septenary system, and the nexion that we as individual human beings are between the causal and the acausal. -The Esoteric Hermeticism Of The Order Of Nine Angles
Again, we can observe the necessary union of Tria Prima which, through transformation, equate to nine. Since the alchemical changes are an esoteric process and not an exoteric one, id go so far as to suggest that the seven spheres could also be compared to the Chakras (चक्र). there are seven chakras or energetical nodes located in specific areas of our causal coil and the word ‘cakra‘ itself means ‘wheel’, ‘Circle’, ‘Cycle’. According to the tradition, the seven Chakras could be represented by the seven spheres, perhaps as follow but this is only my creation:
Enlightenment is only possible by alchemically uniting these seven energetical nodes together and becoming a causal embodiment of Sahasrara which, in my eyes, is a Rounwytha: “One who understands, one who knows secrets.”
According to the tradition, Atu VII, Satanas, Azoth is meant as a reminder of this important principle but is entirely forgotten or missed:
In the description of the tarot card:
The Menstruum – the Sinister aspect implicit within the ‘homogenous metallic water’: the explosive factor in the delicate balancing of life-enhancing elements. Change by adversity – the ‘Accuser’. The brutal realities that threaten to devour the abstract, the romantic. Insight and control via the understanding of the Primal – or destruction by it. -The Sinister Tarot
In Richard Moult poem:
The ruby is the password
She of the white robe
Rides the transparent horse
The maiden closes.
On broken legs he steps forth
He becomes the Dragon …
-The Sinister Tarot
The Dragon represents, much like the ourobouros, a cyclic nature to things, a beginning and an end. In its causal manifestation, it is an antinomian symbol (Accuser) but there is more to it:
From the dead dragon, vapors and volatile substances arise, often seen in alchemical images. In other terms, the earth is partly being transformed into water, it ascends as vapor. Some sources say that in the head of the dragon is a stone, a clear reference to the rough stone, or ‘prima materia’ (first matter). Killing the dragon also refers to a cosmic happening. It is the penetration of the ‘prima materia’ as primal ocean, or primal chaos by the secret fire or the divine spirit. The fiery serpent emanated fire and light into the primal waters. When the dragon (or serpent, as the cat of Ra the sun god cut off the head of the serpent Apophis), is killed, the original chaos ceased and the process of cosmic evolution started. -Dirk Gillabel
Thus, the dragon is a natural phase for the practitioner to achieve but it should also be surpassed, transmuted into something else from which will emanate, again, a synthesis. Just like the combination of the sun, water and earth will make the seed grow.
It is the ancient, alchemical, the esoteric, meaning of Azoth which is used by the O9A, connected as Azoth is with the septenary system and thus ‘the nine angles’, the nine combinations of the three basic alchemical substances, and representing as the O9A Star Game does the nine angles, the septenary system, and the nexion that we as individual human beings are between the causal and the acausal. In other words, the O9A Star Game – with its seven main boards and its pieces formed from combinations of the three basic alchemical substances – is a modern re-presentation of the means to produce Azoth: the double pelican from whence comes the alchemical ‘living water’. For, as mentioned in a 1980s O9A MS which used ancient alchemical symbolism and paraphrased an ancient alchemical text: “The secret of the Magus/Mousa who lies beyond the Grade of Master/LadyMaster is a simple unity of two common things. This unity is greater than but built upon the double pelican being inward yet like the stage of Sol, outward though in a lesser degree. Here is the living water, azoth, which falls upon Earth nurturing it, and from which the seed flowers brighter than the sun. The flower, properly prepared, splits the Heavens – it is the great elixir which comes from this which when taken into the body dissolves both Sol and Luna bringing Exaltation. Whomever takes this Elixir will live immortal among the fiery stars… -The Esoteric Hermeticism Of The Order Of Nine Angles
-Beldam, 128 yf
As of late a occultist who had explored the Septenary Tradition and had previously(and currently) worked with Goetia/Typhonian traditions and had conflicts both private and public with the ONA has written a number of articles critical of it as of late. Through the conflicts and discussions that ensued a number of things that has been previously hinted at by ourselves and others has come to light. While what is shared below is openly hostile to the ONA those new to the tradition would be wise to take note of numerous overlooked by many aspects of the ONA that have been inherent since its emergence and are elaborated upon here. So we expect the reader to use their own personal judgement and discretion here and take what they may from the below
Hebdomadry attributes a different word of power to each planetary sphere it seeks to work with. For example, Saturn’s WoP is Chaos, and one of Luna’s words of power is Nox. The WoP attributed to the sphere of Mars is Azif, and since I was initiating myself into the sphere of Mars via Qliphoth, I decided to add the Martian WoP to the ritual I was writing.
I think the word Azif translates to mean “lawless,” and I didn’t consider it to be any more significant than any other given magickal word. I assumed it had an either ineffable or shallow meaning like most words of power, but in reality, Azif signifies one of the most important concepts in Hebdomadry.
Hostia refers to the word Azif in passing when contrasting that Numinous-Pagan worldview which is (allegedly) our heritage with the Thelema, explaining “The true ethos of the West – which the religion of the Nazarene distorted and supplanted – may be signified by the word `Azif’ and the symbol of the sunwheel; it is pagan in essence. The ethos of the West (which derives from the present Aeonic force or ‘current’ first established c. 500 AD) is not and never has been patriarchal in the sense that Crowley and his followers believed – such a ‘patriarchal’ ethos representing the distortion imposed upon the original ethos by the Nazarenes.”
According to orthodox O9A treatises on cliology, the swastika/sunwheel is the glyph of this current aeon, which aeon is called the Thorian aeon. This refers to Thor, the great warrior who was venerated as a god by Pagans upon his death. The use of the descriptor “Thorian” for the (allegedly) sabotaged aeon implies that the religion which this aeon was supposed to practice was Norse Paganism.
And yes, I think it is specifically Norse Paganism which is of particular importance here. The aeonic significance which the O9A attributes to National Socialist Germany and Adolf Hitler himself seems more coherent if Norse Paganism has a special significance in their cliological narrative.
While most Niners are unaware of this, the O9A does have a legitimate reason to use the German word “opfer” in the place of the English phrase “human sacrifice.” During World War II, many National Socialist officials affixed badges called “opfer runes” to their uniforms to commemorate their comrades who died during the Beer Hall Putsch. If you look up which tarot card Vindex is attributed to, you will find that he is attributed to the card entitled “opfer.” If the name Vindex means “avenger,” what do you suppose (s)he is to avenge?
If the swastika and Azif both denote the Western ethos of honor, warriorhood, and daring, it’s clear what kind of changes the rite of the Martian sphere is intended to cause.
The Christianization of Scandinavia may very well be what Myatt is alluding to when he talks about how Western Paganism was “distorted and supplanted.” While said Christianization was a gradual and nuanced procedure, sometimes boiling down to syncretism, there is a particularly egregious instance wherein Christian missionaries deliberately falsified Norse mythology and persuaded the Pagans that this bastardization was indeed the legitimate mythos. The missionaries presented their “updated” mythos to convince the Pagans that the pantheon which they currently venerated was simply no longer relevant. In doing so, the missionaries dissuaded countless persons from their natural, Pagan ways of life and converted them to Abrahamic orthodoxy. That is to say, Norse mythology was both “distorted and supplanted” in a very literal sense—the authentic Norse tradition is lost to time, which explains why, despite the greatness attributed to Norse Paganism, Myatt doesn’t want the O9A practicing Astaru.
Perhaps the most unacknowledged aspect of Naos is its cursory expeditions into Norse Paganism. I am referring to the appearance of Norse runes with succinct descriptions in the text as well as the diagram of the Tree of Wyrd with various Norse deities placed upon the spheres. To the casual reader, the delineation of Norse runes would appear to serve the purpose of providing the reader with an easy and accessible magickal system for convenient use on the fly. Similarly, the attribution of various Norse gods to the spheres on the ToW would appear to be a tool to help the reader wrap his mind around the schema. However, things may not be that simple.
One of the least discussed and understood staples of the O9A’s iconography is the Cosmic Wheel, which Vilneus Thornian describes as symbolizing warriorhood, “Will”, and the determination necessary to effect macroscopic change. The symbol also foreshadows the “destiny of man” to explore the Cosmos. Thornian refers to the four legs of the Cosmic Wheel as “scythes” in a clear reference to Falcifer.
The swastika, in addition to being the glyph of the Thorian aeon in Hebdomadry, is commonly held to symbolize Thor’s hammer, Mjollnir. It seems that whoever designed the Cosmic Wheel deliberately mixed a symbol pertaining to Thor with the Sun Cross which is used to symbolize Odin.
Thor’s hammer, Mjollnir, is purported to be the source of thunder and lightning. As the Cosmic Wheel purportedly symbolizes the “destiny of man”, it is only logical that someone felt the need to combine The Lightning and the Sun.
The Cosmic Wheel therefore has an overtly racialist (pro-Aryan) connotation, which at first, struck me as counterintuitive. Creating a glyph for warriorhood, honor, bravery, and technological innovation within an overtly Aryan-centric frame appears to disparage other races to an unusual extent. I was almost inclined to dismiss this perceived connection, but as Nexion explains, such a harsh racism is in keeping with the weltanschauung which the orthodox O9A literature was written in accordance with. “Essential to the Western ethos, and thus the fulfillment of its wyrd, is the belief in the superiority of its peoples and its civilization. This belief, held by the ‘creative minority’ of all civilizations regarding themselves and their own civilization an essential part of the mechanism of all civilizations, and it alone enables transmission of the élan of the civilization and thus the fulfillment of the magickal Aeon.”
Generally speaking, when orthodox O9A literature discusses what it calls the “Western ethos,” it succinctly describes this ethos as cultured, adventurous, brave, ambitious, etc., but this quote clearly imputes white supremacy to the “true Western ethos” as well, lumping it in with the aforementioned traits. Like the Cosmic Wheel, a seemingly transcendent adoration of strength and innovation is revealed to be code for white supremacy.
Most of the O9A literature which imputes nobility to Adolf Hitler describes the adulation as if it were based on the courage, honor, and the nobility of the man—that is to say, it attempts to argue that Hitler is laudable on the basis of certain commendable traits, rather than racialism. Unfortunately, this appears to have been a jape.
In Nexion’s description of the Nazarene distortion of the Western Aryan ethos, a hidden facet of their so-called “Traditional Satanism” is revealed: “The distortion has changed the Western civilization significantly: from being a pioneering entity, imbued with elitist values and exalting the way of the warrior (and thus enshrining a ‘master-morality’) it has become essentially neurotic, inward-looking and obsessed (and obsessed partly with ‘un-Western’ archetypes). There has been, in short, no Promethean/Luciferian spirit.”
In a footnote, the text elucidates the meaning of the term Promethean: “Here as elsewhere, Promethean is synonymous with `Satanic/sinister.” When the O9A identifies the Western ethos with the Satanic/Promethean, they are identifying Satanism with white supremacy.
If Western means Aryan, then all this discussion of “Western archetypes” refers to a racial collective unconscious. Since the Tree of Wyrd is supposed to be a map of the human psyche, when Myatt allocated Norse divinities throughout the tree in Naos, this was most likely a hint as to who the ToW is made for. According to Nexion, the ONA espouses the “identification with specific Western archetypes and particularly that ‘inspiration/energy/daemon’ which propels fulfillment ofWestern wyrd (i.e. Imperium),” which wyrd is apparently a policy against colored folk.
Among the correspondences listed for the planet
Mars, to which planet Azif is imputed, is the form “blood,” likely signifying heritage. In the footnotes of Nexion, we find a brief discussion about how heritage works: “An individual, by being born within a civilization is psychically linked to the ethos of that civilization (and thus the natural archetypes) if that individual is descended from the folk who created that civilization and maintained it/expanded it. That is, aeonic archetypes are racially-bound.”
The Cosmic Wheel, in its combination of the sunwheel and the sun cross, really does summarize the matter nicely. The “coming avenger” Vindex is attributed to the sphere of the Sun, as is Atazoth, the impetus behind aeonic progression. In case you’re wondering, yes, Myatt attributed Satanas to the sphere of the Sun as well.
So remember, when the O9A espouses “Traditional Satanism” or the “Western ethos”, it is quintessentially trying to groom you for Nationalism (and failing). Myatt wanted to have a whites-only party, but it didn’t work out, because white people don’t like him any more than anyone else does. He delusionally spouts off about honor and the bonds between the folk, but the dude doesn’t have the integrity god gave a serpent. So if honor, loyalty, and nobility really mean anything to you, you should probably avoid good ‘ol Dave.
All I wanted to know was what Azif meant.
In the Srimad-Bhagavatam the black goddess Kali is described as a “particularly dangerous form of the material energy” – an emphasis given by the most erudite scholars of this branch of the puranic literature which indicates, by its intensifier, an even more treacherous form of entity than that of Maya (most often depicted in the […]