Some Classic O9A Texts

2022·0.1 MB·English

by  ONA

Some Classic O9A Texts
From The Archives Of The Order Of Nine Angles
°°°°°°°°
° External Adept: One American Experience, 2007
° Hangster's Gate, 1981
° Auf dem Wasser zu singen: Yet Another Interview with Anton Long, 114yf/2003
° Physis: Martial Arts Of The Left Hand Path, c. 1980
° Defending the ONA? (115yf/2004)
° Nasz Dom: The Dark Tradition Continues, 115yf
External Adept: One American Experience
Well I am a bit more rested but I still feel very disoriented.  Anyway here
is what happened last night…
I drove to a state park about 2 hours south of here that I selected.  The
site was about a 2 mile walk in with a fairly good trail.  The site is on
top of a rocky ridge and had an open area for a clear view of the sky.  The
place I picked was a huge rock slab about 10 X 12 and about 12-15' from the
front edge to the ground.  The site was ideal and completely isolated with
no other campers or hiker around.
I got there about two hours before sunset changed into my clothing (black
utilities and black button down oxford with combat boots purchased from the
military surplus outfit).  As you suggested I took my hand-made ritual knife
and tetrahedron as required.
When sunset came I laid down on the stone with my knife in my left hand and
my tetrahedron in my right.  I listened to what you said about the one
initiate that sat up, so I pointed the knife tip at my chest fully knowing
that if I jumped up it would stop me and positioned the tetrahedron point in
the palm of my hand so if I felt myself starting to doze off I could squeeze
my hand and the point of the crystal would wake me up. The fact that the
rock slab was up 12 feet was also an incentive not to bolt.
As soon as I lay down I damned near had a panic attack. Genuine terror. In
the pit of my gut.  I was completely nauseated and thought I was going to
vomit right then. It was unreasonable and I wanted to flee more than
anything.  I did not think I could do it and I wanted out.  I was angry and
frustrated beyond measure. Now I see why the MSS says not to bring a
flashlight.  If I had wanted to leave (and I did), I could not have found my
way back to my truck.
Somehow I was able to detach from the terror and told myself to calm down
and that I only had two goals for the whole night… don't move and don't go
to sleep.   That actually helped.  I knew I had to do it THIS time and I
could not do it again.  It is like the second jump out of an airplane -
first time you don’t know what is coming, second time….you know.
After what seemed like an eternity, I began to get leg cramps and "hundreds"
of ticks and scorpions began to crawl all over me.  There are no scorpions
in [deleted] and I know that, but I was hallucinating and it was so real.  I
somehow detached from that as well.  If you asked me how, I don't know if I
could tell you. At one point, my little finger on my right hand was so numb
that I actually thought I must have cut it off with my knife.  I think it
was because my elbow was laying against the stone surface and the nerve got
crushed so I could not feel it. I could actually "see" it laying there and
yet I was so "uncaring". I really didn't care.  Bizarre. .None the less….
The stars crept across the sky…. And I mean crept.  Airplanes were a
wonderful distraction and the shooting stars were infrequent but truly
wonderful.  I have never had a longer night in my life...
I guess about when the night was half over it started to get really light
over in the east and I thought "well that was not so bad"… and then the moon
came up - SHIT!
What I didn't know is that the temperature went to 46 degrees F last night.  
I was poorly dressed for that weather so I guess I had an advantage.  It is
hard to fall asleep when you are shivering uncontrollably.
About 5:00 it started getting light in the east and when the first bird sang
I almost cried.  I knew I had done it.  I got up about 45 minutes later but
it was the shortest 45 minutes of the night.  Damn… I was glad it was over.  
I don't know if I could do it again.
When I finally got up I could not stand.  My legs were so weak and cold and
I was shivering so hard that I could hardly put my knife and crystal away.  
When I finally got to where I could stand… I was so exhilarated that I
almost ran the two miles to my truck. One other thing that I really fucked
up on was not spraying myself with OFF before doing this.  You would think a
guy that has spent as much time in the woods hunting and fishing  as I have
would be smarter than that.  I must have had 50 ticks to dig out this
morning!  I guess stupidity should be painful.
As to what I learned… I would not say that I got any big revelation about my
destiny but that may have been because I was so focused staying awake and
being still. I did learn that if I can freeze my ass off and not move, have,
what I really thought were real ticks and scorpions crawling on me and not
move….maybe I can do many other things to.
I feel good about completing this step. Perhaps other insights will come but
right now I am glad it is over.  Really glad.  I was dreading it so.  I told
you at one point that I am far less intimidated about spending three months
in the woods that I was this.  Hell, three months in the woods sounds like a
vacation… hunt, fish, camp and think .. how bad is that?
Source: https://web.archive.org/web/20080104093142/http://camlad9.tripod.com/ea_1.html
Hangster's Gate
(ONA 1981 ev)
Winter came early to the Shropshire town: a cold wind with brief hail that changed suddenly to rain to leave a damp
covering of mist.
An old man in an old cart drawn by a sagging pony crossed himself as he saw Yapp shuffle by him along the cobbled
lane toward the entrance to the Raven Inn. It was warm, inside the ancient Inn, but dark from fire and pipe smoke, and
Yapp took his customary horn of free ale to sit alone on his corner bench by the log fire. The silence that had followed
his entrance soon filled, and only one man still stared at him.
The man was Abigail's husband, and he pushed his cap back from his forehead before moving toward Yapp. His
companions, dressed like him in their work clothes, tried to restrain him, but he pushed them aside. He reached Yapp's
table and kicked it aside with his boot.
Slowly Yapp stood up. He was a wiry man and seemed insubstantial beside the bulk of Abigail's husband.
"Wha you been doin? To her!" Abigail's husband clenched his fists and moved closer.
Yapp stared at him, his unshaven face twitching slightly, and then he smiled.
"I canna move! I canna move!" shouted Abigail's husband.
Yapp smiled again, drank the rest of his ale and walked slowly toward the door.
"I be beshrewed!" the big man cried among the silence.
Yapp turned to him, made a gesture with his hand and left the Inn as Abigail's husband found himself able to move.
No one followed Yapp outside.
A carriage and pair raced past him as he walked down the lane. The young lady inside, heading for the warmth and
comfort of Priory Hall was alarmed at seeing him and turned away. This pleased him, as the prospect of the walk to his
cottage, miles distant, pleased him - for it was the night of Autumnal Equinox.
The journey was not tiresome, and he enjoyed the walk, the mist and darkening sky that came with the twilight hour.
The moon would be late to rise, and he walked briskly. Soon, he was above the town and at the place where the three
lanes met. His own way took him down, past the small collection of cottages, almhouses and a church, toward the
wooded precints of Yarchester Hall. He stopped, once, but could not see the distant summit of Brown Clee Hill where he
had possessed Abigail.
It had been a long ride back in the wind and the rain, but the horses had been strong, almost wild, and he smiled in
remembrance, for that night Abigail has warmed his bed.
Tomorrow, perhaps, they might go to Raven's Seat. It would be all over by then, for another seventeen years. No one
would stop or trouble them.
His way lead into the trees, along a narrow path, down the Devil's Dingle to Hangster's Gate and the clearing. There
was nothing in the clearing - except the mist-swathed gibbet with its recent victim swinging gently in the breeze. He
would need the hand, and with practiced care, he unsheathed his knife to stretch and cut the dead man's left hand
away.
Less than a day old, the body had already lost its eyes to ravens.
It was not far from the clearing to his cottage, and he walked slowly, every few moments stopping to stand and listen.
There was nothing, no sound - except a faint sighing as the breeze stirred the trees around. A lighted candle shone
from the one small window of his cottage. It was a sign, and he stopped to creep down and glimpse inside. There were
voices inside and as he looked he saw Abigail standing near a young man. He saw her draw the youth toward her and
place his hand on her breast. Heard her laughing; saw her kiss the youth and press her body into his. Then she was
dancing around him, laughing and singing as she stripped her clothes away to lay naked and inviting on the sphagnum
moss that formed the mattress of Yapp's bed. Then the youth was upon her, struggling to wrest himself from his own
clothes.
Yapp heard people approaching along the track and he stood up to hear Abigail's cries of ecstasy. He waited, until they
reached him and they all heard Abigail climax with a scream. Then he was inside the cottage, with the others around
him. The youth was surprised and tried to stand and Yapp stood aside to let them pin him down on the hard earth floor
of the cottage.
An old woman in a dirty bonnet gave a toothless laugh - Abigail laughed, even Yapp laughed as the tall blacksmith tore
out the youth's heart. There was a pail for some of the blood.
Abigail was soon dressed, the body taken away and she led Yapp and the old woman through the trees to another
clearing. The moon was rising, the blood was fresh and she took the severed hand from Yapp to dip it in the blood and
sprinkle their sacred ground to propitiate their Dark Goddess Baphomet.
Auf dem Wasser zu singen: Yet Another Interview with Anton Long
The following is taken from interview conducted by F.D. on a Summer night 114yf/2003eh.
Do you believe the future of the Order to now be in America? If so, would it be right to assume that this would imply
the necessity for creating a semi-public presence agitating for disruption and change? Or does the Order remain and
grow as it now is, hidden but working away within England - and indeed Ireland?
A: The answer to the first part is yes, and no. Yes, insofar as America should give rise to the first practical, sinister,
manifestation of the next stage - a new society, based upon the Law of the New Aeon, and the emergence of Vindex -
and will thus become the centre of that practical manifestation; and no, insofar as the esoteric essence, manifest in
one way in a physical nexion and in another in a small esoteric teaching community, will remain in Europe. Expressed
simply, America will be the home of the outer aspect of the Order, with all that involves, while the inner aspect remains
where it is and has been for a long time. However, there will come a time when the inner aspect will need, due to
practical circumstances, to be duplicated elsewhere - but even this will not be in America.
A semi-public presence would be one of the manifestations of the outer Order, in America.
In the MS Words of Vermiel there is mention of interacting with a Star-Gate; are there plans - aside from the Star Game
- to extend the ONA's symbolic language into a cosmic one, creating symbols and magickal techniques which are not
Earth based?
A:  Yes. But this requires advanced mastery of our Way, and only a few individuals, at present, are capable of the
thinking which is required to even begin this.
What is required is a new way of thinking, and a new way of being - a move toward the acausal, by the individual.
Conventional magick operates in the causal, using acausal energy. Internal Magick is a move toward the acausal by the
individual, and this is the beginning of the being, the thinking, which is required.
In time - of many, many decades - a few more will advance, and learn, and master this new way of being. But this
requires many practical changes, in people, in society - it requires the new society of the New Aeon, which in itself
means the destruction of the old order and the mental tyranny of the present, not to mention the physical tyranny
which the New World Order is creating.
We can now step over the threshold into a new way of being - and so begin the next stage of our evolution. Opening
pathways to the acausal continuum itself. Conventional (external) magick, and even internal and Aeonic magick, are
but beginnings - there is so much more, which will take us toward immortality, and enable us, by the very nature of the
acausal continuum, to travel the Cosmos without the need of physical machines. But it must be understood that last
the stage of the Seven-Fold Way is only the beginning of this, and to achieve that Grade takes one individual many,
many decades. So far, this century, only one person has achieved it. We have the potential to achieve that Grade - to
evolve past even that - but have wasted and are wasting this potential.
Some symbols - or the prototype language, if you prefer - and some techniques, already exist, but to use them, to
understand them, requires that apprenticeship which is the Seven-Fold Way up to the stage of Master/ Lady Master.
Two individuals, in the old country - one male, one female - are heading toward this stage, but as yet no one in America
is near this stage, so there is a long way to go.
Given the proved Astronomical significance of the various stone circles and alignments, is there any received
information within the Order regarding the human species originating from somewhere other than Earth? Do you
believe the alignments represent a knowledge which is now lost concerning our relation to the stars - or do we,
according to the principles of evolution, now know more than we have ever known?
A:  There is no received information about our origins. There is no "lost knowledge" is that sense - although we have
lost a great deal through the modern way of living. One thing we have lost is the sense, the intuition (and that is what
it was) of our belonging: to Nature, to Earth, to the Cosmos. But we have also acquired many things - one of which is a
rational understanding of ourselves; another is a knowledge of how to consciously change ourselves; and another is
our ability of empathy, of true magick. Real magick is an empathy - a knowing, a sense-ing, of the matrix of acausality
which binds all living things together.
We - or rather, esoteric Initiates - do indeed know more, or can learn more, than we have ever known or learnt.
Is Satan, for the Order, a supra-personal being with which we can communicate, or an archetype residing in our psyche
drawn out into our being via invokation - or both?
A: To fully answer the question one has to understand the true nature of such things as causal, acausal, being,
presencing, sinister, archetype, not to mention the nature of an individual and what is "communication".
An archetype is a particular manifestation of acausal energy in the causal - a living being, but a being with an acausal
"nature" (or more correctly a partly acausal and partly causal nature). This being is born (or can be created), lives,
declines, and then ceases to exist on the level of existence where it was manifest (our psyche). But there are beings
beyond these archetypes - beings which are more acausal, and beings which are purely acausal. That is, which have
more acausal energy than archetypes.
What is named as "Satan" is beyond an archetype, just as the "Dark Gods" are.
In the simplistic sense, archetypes are related to the stages up to Adept; the next type of acausal beings we can
perceive - or more correctly, which can be accessed in some way, or presenced in the causal - relate to the Abyss and
beyond. That is, archetypes cease to have any effect, on an individual who is beyond a certain stage of our Way, and
this is one meaning of being an Adept.
There is no communication, but rather an apprehension. This apprehension, for archetypes, is fairly simple. Beyond
archetypes, it is much more complex and does not rely on our conventional senses and the way of causal
apprehension: which is via sounds, colours, "words", images, and collocations of these (such as a static Tarot image,
such an image used in as magickal way, or a magickal rite), synchronistic or otherwise.
A magickal apprehension is a participation - an expansion of one's own being, and thus an evolution. Hence, "Satan" is
one means of evolution, magickal and otherwise.
Is there still a purpose to the traditional Satanic ceremonies - particularly the Black Mass - or are they now outmoded?
A: Yes. A beginning. A learning. A liberation. A moving toward that apprehension wherein is knowledge of causal and
acausal, sinister and non-sinister, and what is beyond.
But there will come a time when this beginning, and learning, is not needed any more. This will be after the New Aeon
has been manifest for some time, and moved individuals towards the next stage of our evolution.
There will then be the apprehension mentioned earlier - the new language (beyond symbolism) and the new magickal
methods, which relate to the Cosmos and not this Earth. But first, we must liberate this world from the tyranny it now
endures. First, we need many individuals living according to the Law of the New Aeon, and many individuals becoming
Adepts of our Way.
Esoteric chant is, for me, one of the most powerful and original of the ONA's teachings. Just how important is it for
Initiates to master this technique - for their own development, and also in terms of the effects such a technique has in
the wider world (and beyond)? Are all the chants now written down, or are there some which have to be taught on a
teacher/pupil basis?
A: It is very important, because it is one means of magickal apprehension - a powerful magickal techniques which can
open, and create, certain nexions, nexions which are Aeonically necessary. In one sense, it is one step toward one of
the new non-Earth based, Cosmic, magickal techniques of the future.
Most of the chants have now been written down.
Is Hangter's Gate a re-telling of a real event, and if so, were the details of this event originally communicated orally by
Master/Mistress to pupil, and will there be more such Traditional Folk tales to relate?
A: Yes, yes and yes.
Is the Order near to realising some of its long term goals - i.e. the founding of some type of rural community/presence?
A: To achieve this goal takes three things - the right individuals at the right level of understanding; the right external
circumstances (the condition of our societies - how close the New Aeon is); and the opening of a certain nexion in the
area where this physical nexion must be.
It will arise when the time for its arrival has come; and this time is near. For two of the conditions are already fulfilled.
I once read in an Order MSS a reference to 'alchemical seasons'. What does this mean in terms of Nature, and can
these seasons by experienced and lived within, in the same manner as the four seasons?
A: An alchemical season is a natural process which occurs in Nature, and also in we ourselves, who are beings of
Nature. They are Change; a natural dialectic; and span several, or many, of the "Four seasons".
In one sense, the Internal Adept rite is a very simple "alchemical season" in relation to an individual. In relation to
Nature, an alchemical season is either a natural, or a magickally-induced, change or evolution. The creation of a
physical nexion is one type of created, induced, evolution, and this creation occurs over an alchemical season.
There are also, of course, Cosmic alchemical seasons, some of which we know - in terms of their beginnings and their
ending - by various observed astronomical events, often relating to star or planetary alignments, which alignments
also, sometimes, signify the length of a alchemical season in relation to Nature.
Some might argue that - esoterically/magickally - the practice of human sacrifice is a little archaic. Why is such an act
still regarded as important - what does it create in magickal terms, and why?
A: It is important on several levels. As a necessary means of Initiate learning; as a necessary magickal act - a
presencing of the dark: a drawing down of acausal energy, if you prefer. As a means of aiding the Sinister Dialectic;
and as a means of removing the worthless, dishonourable dross so manifest in the societies of our time.
Magickally, it aids internal magick (the evolution of the individual); aids Aeonic magick; and opens nexions. It ensures
the Order stays esoteric and that its Adepts are genuine Adepts of the Sinister Tradition. And of course it also adds to
the aura of the Order itself, and weeds out the dross.
Martial Arts Of The Left Hand Path
From Physis by Godric Liddell
Order of Nine Angles
According to tradition, in the past candidates who saught either entry into an established Order or group, or who
saught individual instruction from an Adept of the Left Hand Path, first had to prove themselves through trial by
combat.
In established groups, the Guardian of the Temple was the adversary and Physis as Martial Art is believed to have
developed from the training that these Guardians received to enable them to undertake this task. The fact that
candidates were usually defeated by the Guardians was salutary lesson for them just as their acceptance of the
combat was a necessary proof of their desire to join.
As a Martial Art, Physis is quite simple, being merely a sequence of moves which enable the individual undertaking
them in the right manner to achieve a harmony of body and mind - a type of consciousness where spontaneous action
is possible. It is this spontaneity that is the secret.
The correct attitude of mind which creates this spontaneity is achieved by slow, concentrated movement. Through
concentration, the individual draws to themselves those hidden (or ‘occult’) energies that pervade the world and the
cosmos and which are variously named Physis, Tao, ‘pneuma’, spirit or Ki. Slow, deliberate movement in a sense
‘distributes’ this energy around the body and enables action without thought.
Physis contains no ‘grades’, no complicates series of forms, no secrets: it is simply a pointer to something beyond
itself. This ‘something’ lies within every individual and once it has been discovered, Physis (and all techniques) are
irrelevant. Just like ‘traditions’…
Physis contains no techniques of self-defence, no methods of attack, no disabling blows or kicks: all these arise of
themselves provided spontaneity is achieved and provided the individual is fit and supple enough of body.
Physis is essentially of the Left Handed Path because it is an individual (or ‘anarchic’) way: a means to discovering the
Chaos within, and it structure-less because of this.
Techniques of Physis
Ideally, you should perform all techniques barefoot and out of doors, in loose clothing. Set aside about half-and-hour
each morning or evening and for about three weeks practice the simple movements given below.
Before this, undertake some simple exercises to increase suppleness – such as arm-swinging, squats, trunk circling.
These should not be strenuous. Also, begin some other activity which will increase your general level of fitness –
running and cycling or swimming are ideal. The aim of all this is to give you that pleasurable glow which such activity
can produce – if not overdone!
To begin, stand with feet slightly apart, hands by the side in a relaxed way and imagine drawing energy up into your
body through the soles of your feet. Draw in energy with every breath, which should be slow and regular. Continue this
for several minutes.
The following movements should be then performed – slowly, to form a continuous whole, without breaks. Although the
movements may seem complicated (when described here at least!) they are in fact simple and easily mastered.
From the initial position the left foot is brought forward with knee bent as the left arm extends outward with elbow
bent, wrist turned and level with face, the hand above knee. The right foot is moved slightly pointing straight ahead.
The right foot is moved slightly so that the foot is turned sideways, the left foot pointing straight ahead. The weight
should be slightly greater on the left foot. The fingers of the hands should be slightly curved.
The right foot is turned to face behind while the body weight is shifted (via the hips) to lean the body and turn it
sideways through ninety degrees. As the body turns, so does the left foot, through ninety degrees. The right arm is
extended, slightly curved, so that the hand is above the head but several feet from it while the left arm is brought in so
that the hand is near the navel. The right knee is bent.
The body is turned clock-wise through ninety degrees as the left leg is swung round and the left elbow moved
backwards as if to strike. As this is done the right arm is drawn in to near navel and the balance shifted to the left foot.
The right foot should be so placed that at the completion of this move only the heel is on the floor.
The right foot is set down and the whole body brought downwards toward the ground by bending the knees but without
turning the body itself. The left arm is drawn in, the right is extended upwards and outwards.
The body is then brought upright, as the left leg is moved forward (about forty-five degrees) and bent to take the
weight while the left arm is brought upwards, elbow bent, the forearm almost vertical and the hand a few feet from the
face. The right arm is drawn in, the hand below the chin.
The body pivots of the right foot through ninety degrees while the left arm is drawn in, the right extended with hand
above the head and a few feet away. The left leg is then lifted as if to kick while the left arm is brought forward. The
left thigh should be below the horizontal.
The left foot is lowered while the left arm is brought across the body and outward to the left side as toes of the right
foot are lifted and the weight transferred. The right arm is brought in near the stomach. The left foot turns about forty-
five degrees.
The weight is taken on the right leg, knee bent, the left arm drawn in and the right extended above the head and a few
feet away.
Finally, the body is turned so that the position is the reverse of the starting one.
This sequence of nine moves is thus in the order:
7 1 6
4 9 3
5 2 8
The aim is to undertake the movements in a relaxed and mindful way, breathing slowly. Should it be desired, the
sequence can be repeated several times. The movements should flow into each other, without pause. Practice should
make the individual movements on continuous movement, like a slow dance. Do not worry about getting each
movement exactly right – fluidity is more important.
If this is done for the period suggested above, set/ hang two balls of wool from a straight tree branch, overhead beam
or something similar, at a distance apart slightly greater than your outstretched arms. Set them swinging slowly in
opposite directions and stand sideways on between them. Without turning but simply bending your body, between
them. Without turning but simply bending your body, strike with your hand at one ball and the immediately, with the
other hand, at the other so as to hit it. To begin with, set the balls at eye level, then lower it to the level of your hips,
and repeat. If this is too easy, have someone stand near and shout either ‘right!’ or ‘left!’ in their own time when you
are prepared. If they shout ‘right!’ hit the right ball first, then the left. The shorter your reaction time, the better.
Another variation of this is to use coloured balls, the helper then shouting the colour.
Further Techniques:
Another techniques which may be used is to set into the ground eight wooden posts, arranged as in the figure above:
that is, 1-8. The object is to strike each post in sequence with hands or foot according to the movements listed above.
As you strike, exhale. Gradually increase the speed at which you do this until it is burst of energy. Aim to control this
energy, though, through the movements and strikes.
This technique should be used only after the foregoing has been undertaken in the slow manner indicated.
Once you are satisfied with technique, abandon them if you wish and create your own sequence of movements. Be
sure, though, to undertake such movements in the slow, mindful way, as this is really the key to spontaneity, or action
without thought. Faster techniques (like with balls or posts) really only draw forth what has been cultivated through an
inner stillness – and if there is a ‘martial arts secret’, it is this.
Defending the ONA?
There has been some debate over the past decade about the traditions of the ONA. Some people have accused the
ONA of "copying" various things - for example from Crowley - while some have claimed that the ONA system itself is
flawed.
Before examining some of these claims, several things about the ONA should be understood. 
Aims of the ONA
One of the basic aims of the ONA is to create genuine Adepts - that is, individuals who question, who are rational; who
possess genuine magickal skills; who have gone to and beyond their own limits. Essentially, the ONA is a LHP
organization - there is no morality; no limits; no sycophancy. In fact, the ONA in its essence is profoundly anarchic, and
may be said to preach and practice genuine anarchy. The ONA system, such as it is, is for only limited guidance, on a
direct individual basis, to be given. The novice, the Initiates, are expected to learn by trial and error, by practical
experience.
The championing, by the ONA, of such things as National Socialism, is part of the Sinister Dialectic - a means, one
causal form limited to a certain causal time, not the essence of the ONA. Those who cannot understand the difference
have totally misunderstood the essence of the ONA, and genuine sinister magick itself.
The Septenary System
The ONA never claimed to have "invented" the Septenary system - only to have made public various aspects of it; and
to have extended it in some particular ways.
According to the ONA, the works of Robert Fludd contained some allusions (note: allusions) to the genuine Septenary
tradition, as did some alchemical MSS.
The Septenary system, as revived by the ONA, is basically contained in NAOS, which is a practical guide to simple
external magick (i.e. basic sorcery), appropriate to a novice and an External Adept. That is, such a system, as given in
such ONA MSS is itself only a beginning - to such things as the Star Game, which is a new form of magick, appropriate
to our times, and which in its advanced form captures the real essence of the nexion that is conventionally described,
in noviciate terms, as the Tree of Wyrd.
Part of the Septenary system is the Tree of Wyrd. In essence, this is a 4 dimensional image, or re-presentation - not a
2D one.
What does appear to be original - as published by the ONA - are such things as the Wheel of Life, as given in NAOS,
The Star Game itself,  the explanation of magick as a willed presencing of acausal energy (for a simple explanation of
this, see NAOS) and Insight Roles.
Grade Rituals
Again, the ONA never claimed to have "created" the system of Grades, or magickal training itself - only updated them,
and made them practical, and efficacious, as in the case of Internal Adept.
Crowley et al
The main criticism of Crowley, by the ONA, is that he used the distorted qabbalah based  ("Magian") system, and thus
did not represent the genuine Western esoteric tradition, which esoteric tradition was Septenary based.
Further criticisms of him included his misunderstandings of Aeons, his use of dead archetypal forms (e.g. Ancient
Egyptian) and his general egotism, which according to the ONA indicated a lack of the insight of a genuine Adept.
Aeonics
One aspect of the ONA system which is original, in its esoteric form, is Aeonics - that is, a conscious understanding of
the Sinister Dialectic. However, the ONA made it clear that this conscious apprehension of theirs is built upon the work
of others, especially Toynbee and Spengler (see, for instance, Myatt's Vindex - The Destiny of the West). This
acknowledged debt is evident in the ONA use of the Spenglerian term Magian.
Oral Tradition
The ONA admit there is no written evidence whatsoever for the existence of their oral tradition, and what has been
recorded, is to be believed or not, according to what an individual wishes to believe. However, the ONA make it quite
clear in many MSS that each novice is expected to be highly critical of all traditions, and use reason and practical
experience to help them judge such traditions.
The oral tradition included Esoteric Chant, Insight Roles, legends about the Dark Gods, and the use of crystals, be they
tetrahedron shaped or otherwise, in conjunction with sound vibration.
Terms Used
The ONA uses a rather specialized terminology, and defines some terms, such as archetype, and psyche, in a
somewhat different way to their generally "accepted" definitions. This usage, by the ONA, can lead, and has led, to
some confusion among novices and others.
Some particular terms used by the ONA include - Aeonics, the Sinister Dialectic, nexion, presencing, External Adept;
Internal Adept; acausal.
As for the use of the term archetype - the ONA define an archetype as a particular presencing of acausal energy, which
presencing is limited in causal time. This is in contrast to, for example, the definition given by Jung. That is, an
archetype is akin to a living being: it is born (or can be created, by magickal means), its lives, and then it dies (i.e. its
energy in the causal ceases).
The Dark Gods and Lovecraft
Yet again, the ONA never claimed to have "invented" or made public for the first time, the legends about the Dark
Gods, just as they acknowledged the work of Lovecraft in making known the tradition. However, the ONA do claim that
Lovecraft had access to only part of the genuine tradition regarding them.
The "names" given for various entities, in such works as NAOS, are useful symbols (note the words useful symbols)
intended for Initiates. That is, they are not re-presentations, in the causal, of what are essentially acausal entities
who/which cannot be described in causal terms, but which may be better apprehended/re-presented in part via
genuine vibration/chant. The ONA make it quite clear that it is for the Initiate to discover if this is indeed the case - via
practical experience.
Nine Angles
The ONA use this term to refer to what is represented by the elements of the Star Game - the nine aspects of the three
whose changing in causal time represents a particular presencing of acausal energy. That is, the nine re-presents the
nexion that is the presencing of the acausal evident in our psyche and consciousness.
Thus, the ONA use the term nine angles in specific esoteric way unrelated to the use of that term by any other group.
Specific Criticisms of the ONA
1) That the ONA's Tree of Wyrd (ToW) is related to or somehow derived from Crowley's "hexagram" figure or "square of
nine".
Several points here:
a) That hexagram figure is not even original to Crowley, and was, and is used, by esoteric Taoist groups,
especially those deriving from Wu Tang mountain, and as such it has a long history, of a thousand or more
years.
b) That this figure is purely 2D while the ToW is 3-D and only an approximation of a true (causal)
representation, for which see the advanced Star Game. To relate such a 2-D image, by whomsoever and
whensoever it was derived/created, to the ToW shows a basic misunderstanding of the ToW. [To be precise, it
should be stated that the ToW is 4-D, where the movement of the pieces in The Star Game re-present some
aspects of causal time. However, very few will understand what is meant here.]
c) The ONA use the figure (as given in NAOS) in Martial Arts training (Physis) and in Esoteric Chant, and
never claimed it was their "creation".
2) That the ONA copied Nazarene (and other) chants, such as the Dies Irae, and just changed a few words.
This claim shows a basic misunderstanding of magick, especially of both sympathetic magick and the technique of
mimesis (qv. mimickery). Mimesis in its basic form is to mimic, and/or adopt and change, with sinister intent, some
work/text/ritual/music or whatever and to capture, alter and use the energies that the original form may have used or
captured. A classic example here is the genuine Black Mass, which is a mimesis of a Nazarene Mass.
3) That the Tarot used by the ONA is not original - specially that the Christos Beest Tarot is not original.
Yet again, this shows quite basic misunderstandings - in this case of what the Tarot itself, and of artistic creation.
It is stated quite clearly that each Initiate should ideally create their own Tarot images - and that the forms given in
such works as NAOS are only basic, causal, guides: one basic means of one type of basic magickal working. That is,
they are but learning forms - to be used, and learnt from, and then transcended. Following such a learning experience,
the Initiate is then in a position to create their own apprehensions in the causal terms of images. It is the magickal
working that the images are "gates"/nexions to that are important, not the details of the images used. That is, the
images are merely magickal props, a device to access certain acausal energies.
Furthermore, the Tarot itself - by whomsoever produced/created in the form of images - is only one, low, causal
manifestation of such energies. An imprecise one. To fully apprehend such energies, further experience and workings
are required. That is, the Tarot itself is but a stage - for the beginner.
4) That the ONA somehow "copied" or "stole" the use of the tetrahedron from Crowley.
The only reference to a tetrahedron given by those who write such criticisms about the ONA is to one image in
Crowley's Tarot cards. There is no proof whatsoever that Crowley knew about the use of the tetrahedron in a magickal
way - that is, quartz, and sound vibration and esoteric chant.
The ONA tradition in respect of the tetrahedron is quite specific - the use of a large quartz tetrahedron in conjunction
with esoteric chant and/or sound vibration. Indeed, there is no non-ONA Occult or esoteric literature extant which
mentions this tradition.
Furthermore - and of great importance vis-à-vis the ONA detractors - the ONA do not claim and never have claimed
that they created or invented this tradition regarding the esoteric use of a crystal tetrahedron. Once again, the ONA
are merely recording - for the first time it seems - a hitherto secret Western tradition. They do not claim it as their own.
This older tradition is mentioned in a specific ONA MS. There is a Latin quote, taken from an Alchemical MS, which the
ONA reproduce in their MS Copula cum Daemone. This particular ONA MS has indeed made it onto the Internet - but
beware, like of lot of older ONA MS it was electronically scanned by a non-Adept who did not proof read it and who
obviously did not know any Latin, for there are scanning errors aplenty. Those who really want to know, can seek out
copies of the original (there are three, to my knowledge) or learn Latin (hint -both classical and medieval) or even take
it to someone who does know Latin and have them correct the scanning errors.
Conclusions
It should be quite obvious that those who have criticised the ONA as enumerated above show either a basic lack of
understanding of the ONA, and/or a basic lack of magickal understanding, or both. A lot of the claims made against the
ONA are based on hasty assumptions made by people of little esoteric knowledge who thus reveal their lack of genuine
magickal training.
In addition, it needs to be made clear, yet again, that -
1) Every Initiate is expected to work many things out for themselves, that the ONA is only a guide; it is practical
experience, self-insight, and self-honesty, which matter.
2) The information made available by the ONA to public domains - such as the Internet - does not represent the sum
total of ONA MSS. Much of the oral tradition remains unrecorded; and some MSS, although available to Initiates and
Adepts, have not for practical and other reasons yet been made publicly available. A few MSS have also been lost, and
a few exist only in limited, private, editions.
3) That there are some tests which the novice and Initiate are expected to undergo, and that sometimes such tests - to
bring a certain self-insight and self-honesty - can be in the form of riddles, or deliberate "mistakes", or fables. Two
classic illustrations here.
First, in the days of typewritten letters, sometimes letters might be sent out with a word spelt in an unusual way, or
containing deliberate spelling mistakes. Sometimes, the grammar was also unusual. Those who could not see beyond
the outer form (the words; the syntax, and so on) to the essence (always contained quite clearly in such letters) so
obviously failed, restricted as their apprehension was by the norms of their own times, by their own preconceptions, by
"society", or whatever.
Second, in the quite olden days when little public information about the Dark Tradition was available, an Adept might
arrange to meet an aspirant novice. On occasion, the Adept might appear not to keep the appointment (often outdoors
in some difficult to reach place) - but would of course be around, observing. Sometimes, the Adept might just "bump
into" the person and pretend to be someone else. There were of course many variations on this theme. But the point
was to test the person - their commitment; especially their desire to seek; their intuition. That is, things were made
difficult, quite often; sometimes things were made confusing for the aspirant novice, and even for the Initiate and the
External Adept. In the case of our example "meeting" - the Adept would wait to see if they were contacted again. If
they were not; the person was quite obviously not sincere, not sinister, enough. Sometimes the Adept might promise
some sort of ritual - only to let the person down "at the last minute". Yet once these initial tests were over, and a
commitment made by the person, they would be guided.
Need it be written that some information available on the Internet might be, or could be, part of some "test"?
4) That a great deal that could be written, about traditions, tests, and the likewise in respect of the ONA, has been
written - in The Deofel Quartet, and the recent Dark Trilogy by Anton Long, which after all are but instructional texts, to
learnt from, and to be surpassed.
DarkLogos
River Isis Nexion (115)
(Revised Jan 116)
Nasz Dom: The Dark Tradition Continues...
The following Interview with Anton Long was conducted near Narnell's Rock on the Long Mynd, sometime late last
month (November 115yf).
Q: Is it correct that the ONA has had an influx of Initiates as a result of ONA material being on the Internet? Does this
prove the efficacy of the Internet as far as the ONA is concerned?