The O9A Septenary Sigil

The O9A septenary sigil, unique as it is, has - since it was first made public inthe 1970s - puzzled some modern Occultists.

As exoterically drawn and reproduced, as above, the seven points which touchthe outer circle symbolically represent the septenary spheres, with the linesjoining the spheres the connexions or pathways between them. {1}

Yet this exoteric representation is merely a 2-dimensional rendition ofsome-thing which is esoterically, on one level, 3-dimensional - as in the artisticdepiction below - but which on a higher esoteric level is 4-dimensional sincewhat is symbolically represented - the seven spheres and their connexions orpathways - are fluxive, mutable, changeable, as the psyche of the initiate fluxesand mutates as they progress from one sphere to another and explore thepathways between them. They are fluxive as the pieces of the O9A Star Gameare fluxive, are transformed, as they are moved within, and from, one sphere toanother. For as Adepts will apprehend, the use - the 'playing' - of the advancedStar Game is the 4-dimensional fluxive O9A septenary sigil.

In respect of the initiate - since the seven spheres and the pathways are anexion which presences their psyche - the flux is their progression via practicalexoteric (antinomian) and esoteric (Occult) experiences along the O9A SevenFold Way. Thus in one symbolic sense this fluxion is represented by the variousarchetypes they encounter; by the various archetypes which they discoverwithin themselves and others; and which via grade rituals such as those ofInternal Adept and The Abyss they begin to understand, integrate withinthemselves, and then unify to thence transcend all forms and all denotatum, forbeyond The Abyss all archetypes are also forms, abstractions, albeit sinister-numinous ones which as such presence, in the psyche, and sometimes in thephenomenal world, the acausal during particular Aeons.

O9A Sigil 3D (Artistic Impression)

O9A Septenary System

Historically, other simpler septenary sigils exist, such as the following fromRenaissance alchemical texts.

Oedipvs Aegyptiacvs (1653)

Azoth Sive Aureliae Occultae Philosophorum (1613)

Which Renaissance septenary sigils were, according to O9A aural tradition, theorigin of the much copied Sigillum Dei in which there are (i) "seven angles"touching an outer circle (A-G), (ii) connecting pathways, and (iii) an innerseptagon, as in the following illustration.

Sigillum Dei: Oedipvs Aegyptiacvs (1653)

Which sigil, in its various Hebrewesque formats, has become an integral part ofthe distorted magian Occult tradition, its septenary origin forgotten or ignored.

            In the context of Renaissance septenary sigils, the O9A septenary sigil -in its 2-D, 3-D, and 4-D formats - is an evolved representation of the nexion thatis the septenary system, and thus also a talismata {2} to use in the type ofsorcery appropriate to each format. For the 2-D format, the sorcery is ExternalMagick: that of the initiate and the External Adept, as described in texts such asThe Black Book Of Satan and Naos {3}. For the 3-D format, the sorcery is thatof Internal Magick: that of the progression from Initiate to External Adept toInternal Adept and beyond. For the 4-D format, the sorcery is that of AeonicMagick. {3}

R. Parker2018 ev

{1} In O9A esoteric tradition, the two outer circles of the sigil are symbolic ofthe "two stages of acausal existence" beyond the seven spheres, with the sigilitself thus representing the "nine angles", the seven spheres (of the septenaryἄνοδος) plus those two acausal aspects.

These two acausal aspects are described in the Poemandres tractate of theCorpus Hermeticum. As Myatt notes in his commentary on section 26 of thattractate and in reference to the Greek word δύναμις,

"Those forces, those particular powers – or, more precisely, that type(or those types) of being(s) or existence – that are not only beyond theseptenary system but beyond the ogdoadic physis of those mortalswho have, because of their journey (ἄνοδος) through the septenarysystem, achieved immortality.

It is therefore easy to understand why some considered there were, orrepresented their understanding/insight by, 'nine' (seven plus two)fundamental cosmic emanations, or by nine realms or spheres - qv. thequote from Cicero – the seven of the hebdomad, plus the one of the'ogdoadic physis' mentioned here, plus the one (also mentioned here)of what is beyond even this 'ogdoadic physis'.

However, as this text describes, there are seven realms or spheres – aseven-fold path to immortality, accessible to living mortals – and thentwo types of existence (not spheres) beyond these, accessible onlyafter the mortals has journeyed along that path and then, having'offered up' certain things along the way (their mortal ethos), 'handedover their body to its death'. Ontologically, therefore, the seven mightsomewhat simplistically be described as partaking of what is 'causal'(of what is mortal) and the two types of existence beyond the seven aspartaking of – as being – 'acausal' (of what is immortal). Thus,Pœmandres goes on to say, the former mortal – now immortal – moveson (from this first type of 'acausal existence') to become these forces(beyond the ogdoadic physis) to thus finally 'unite with theos': αὐτοὶεἰς δυνάμεις ἑαυ τοὺς παραδιδόασι καὶ δυνάμεις γενόμενοι ἐν θεῷγίνονται."  David Myatt, Corpus Hermeticum, Eight Tractates, 2017.

It should be noted that, in line with ancient hermetic tradition, that last stage ofthe O9A Seven Fold Way is termed Immortal and is only attained after thephysical death of the mortal body and which death follows the discovery, by theOccultist, of Lapis Philosophicus. Which is why the O9A has always emphasizedthat for those who via the Seven Fold Way succeed in finding LapisPhilosophicus there awaits an acausal existence after their mortal death. See,for example, the O9A text The Septenary Anados, and Life After Death, In TheEsoteric Philosophy of The Order of Nine Angles, included in ἀρρενόθηλυς:Alchemical And Hermetic Antecedents Of The Seven Fold Way Of The Order OfNine Angles, available from https://omega9alpha.wordpress.com/ἀρρενόθηλυς/

{2} In respect of talismata - "talismans" - refer to Sigils In Medieval AndRenaissance Occult Texts, available from https://omega9alpha.wordpress.com/2018/09/05/occult-sigils-questions-for-o9a-novices/

{3} Copies of The Black Book Of Satan and Naos are embedded in the seventhedition of the 1460 page practical guide to the O9A Seven Fold Way - up to thestage of Internal Adept - titled Complete Guide To The Order Of Nine Angles,available from https://omega9alpha.wordpress.com/complete-o9a-guide/

{4} The three types of O9A sorcery - External, Internal, Aeonic - are describedin various O9A texts and in works such as the Complete Guide To The Order OfNine Angles.

Basically,

Aeonic Magick is the magick of the Adept and those beyond: themagick of presencing Chaos, and also the magick ofmanufacturing/presencing forms, ideas, abstractions and mythoi,and/or of changing or altering or seeking to undermine or destroyexisting forms, ideas, abstractions, societies, mythoi, and so on. TheStar Game and Esoteric Chant are examples of Aeonic Magick, as arerites to presence Dark Gods on Earth.

Internal Magick is the magick of personal interior change andevolution: of using magick to gain insight, experience, pathei-mathos,and to develop one's personality and esoteric skills. The Grade Ritualsof External Adept, Internal Adept, and The Abyss, are InternalMagick.

External Magick is "low-level" sorcery - that of the initiate andExternal Adept - where certain acausal energies are used to bring orto fulfil the desire of an individual or the request(s) of otherindividuals often for some personal benefit. Many hermetic andceremonial rituals undertaken by an External Adept, such as some ofthe rituals in The Black Book Of Satan, for example The Death Ritual,are external magick.