ONA, 1990eh.
Magick enables us to capture again and again those moments
which not only shape our lives but which can extend the
possibilities of our existence: those moments when we know with
an exhilaration and an insight that transcends words, when we
become more than a single isolated individual burdened with a
causal existence.
For some time there has been a denial of, and attempts to
undermine, the ceremonial in magick: there has arisen a plethora
of self-written rituals and "chaos" type workings. This, however,
arises from a misunderstanding of the nature of ceremonial
magick. Basically, there are two types of ceremonial workings in
magick: dure ceremonial, and sedue ceremonial. The first is
essentially ritual used for internal magick – to produce or provoke
or inspire changes within the consciousness of those
participating/attending. The second is (or rather should be) a
performance which transports the individual participants to another
realm and which engages their whole being. It is not however a
possession – but rather a developed awareness, a new way of
being distinct from "everyday" existence, one in which all the
elements (mind, body, emotions etc.) are a unity. A sedue
ceremonial is an artistic event of the highest type because it is a
conscious attempt to make the acausal real (to presence it) in
causal time. However, like any artistic performance, a ritual can be
good, indifferent, bad or great depending on the talent and abilities
of those performing/conducting it. If it is any of the first three, it
will not achieve its purpose.
A great performance is one which captures the essence of the ritual
– which brings the acausal, which "opens a nexion", and which
thus has the magickal power to transform. This of course is a rare
event – at least these days – and like, for example, a great
performance of a drama or a symphony, requires both talent and
preparation. Unfortunately, in the past as in the present,
ceremonial rituals when attempted are done mostly by inept
performers with little or no preparation and little if any empathy
with the magick which the ritual re-presents. Thus the ritual is
magickally ineffective: non-inspirational for the participants and
congregation. Further, elements of self-delusion (regarding the
"magick") are mostly present. Such "performances" tend to
confirm the mistaken belief that ceremonial forms are either boring
or outmoded or both.
A ceremonial ritual should be vivifying – and awaken "numinous"
feelings. It should stimulate all the senses - for a sedue ritual in a
subtle way; for dure ritual in an obvious/overt way. Incenses and
fragrances should stimulate the sense of smell; the eyes should be
stimulated by colour and imagery; hearing by the sounds of
chanting, by music, words; the intellect by the
symbols/content/intent; the passions by the spirit or elan of the
performance and perhaps the sight/gestures of an individual or
individuals performing a specific "role", their manner of dress (or
undress) and their physical movement.
A ceremonial ritual is a seduction – of the participants and
congregation by he/she/they conducting it or the power of the rite
itself because the rite captures or transforms an aspect or aspects
of the acausal. This seduction is subtle if the ritual is a sedue one,
and obvious/overt/harsh if it is a dure one. But by its nature it
always has a temporal structure, as it always is a nexion to the
acausal – if it is a genuine magickal rite, that is, one that
possesses when performed acausal (or magickal) energy/power.
Both of these aspects – the temporal structure and the nexion –
are important, although hitherto esoteric.
Each shall be considered in turn. First, temporal structure. This
means that the ritual has a beginning, a middle (or
'action'/development) and a definite end: it is confined in temporal
time, and while a specific performance may be 'fast' or 'slow'
depending on the mood and the intensity, it is generally of a
certain duration. Second – a nexion. This means that in form and
content (e.g. the techniques used to draw upon magickal energy) it
is effective – it accesses the forms/symbols and so on required for
its purpose. This means more than that it 'produces emotion'.
Emotion arises or should arise from the performance by the effort
and talent of the performers. Rather, such accessing means it represents
certain elements of the acausal in an accessible form,
such as archetypes or numinous symbols. This requires what can
only be called a type of 'artistic creation' – and this in itself can be
of varying quality, as in music or any creative endeavor. Most
creations, however, as rituals, are not effective: they do not
presence the acausal, although they may produce emotion and
perhaps the occasional insight. Emotion, however, is not magick –
just as "intellectual stimulation" and/or undisciplined behaviour are
not, although such things result and are expected to result from
what passes for "magickal rituals" today. Only rarely does a
creation become or be magickal – that is, a nexion, despite the
intent of the person or persons who undertake such creation. Thus,
no amount of desire, no amount of intellectual knowledge can
make or create a ritual which is magickally effective. Only rarely
does a creation become or is magickal. It may become so due to
the "aura" or "tradition" surrounding it (partly due to past
performances) – but even in this instance it must still possess
some aspects which access the acausal directly. It is magickal
when it is that rare entity: a genuine magickal creation.
The temporal structure and accessing of a ritual mean that a
genuine rite, once created or transmitted via tradition, must be
respected for what it is: effective performance requires fidelity to
the temporal limits and its internal structure – in terms of all its
formalized elements such as words, chants, symbols, images,
colours etc. Outside of this, there can be (and indeed should be)
artistic interpretation, a vivifying of the original by the talent and
skill of the performer(s). A genuine magickal ritual is a work of art
– and requires 'interpretation', that is, performance, to presence
the acausal. It is, in short, a conscious causal expression of aspects
of the acausal – and in performance lives in both the causal and
the acausal. Hence its power to transform. [It should be
remembered that only ceremonial magick is being considered here
– the above does not imply that only ceremonial forms are
effective as magick. There are many other forms or means of
accessing the acausal.]
Given this understanding, it should be obvious that there are very
few rituals, written down or transmitted, which presence the
acausal and which, in an inspiring performance or interpretation,
are capable of transforming either the consciousness of others or of
producing changes in the causal metric itself. That is, there are few
rituals which possess in their written form the potential to be a
nexion to the acausal: and even these require inspirational
performance: rehearsal, planning, the correct intent or desire ... In
short, the creation of "atmosphere" and skill/ability in performance.
The rituals that proliferate today – and most of those regarded as
'traditional' – may in their performance pass some moments of
causal time and may even fill some individuals with emotion (and
boredom is an emotion), but they are not and never will be
magickal.
Of the rituals that do exist, those in 'The Black Book of Satan'
together with a few others (such as The Ceremony of Recalling in
its various forms) rank as supreme works of magick. Some other
rites possess the potential to do even more on the causal level
(e.g. the Nine Angles rites) - producing aeonic changes. Thus
explicated, genuine Black Magick becomes available to all: for the
first time ever.
- Order of Nine Angles -
 

Enantiodromia

The Sinister Abyssal Nexion

Introduction - The Seven Fold Way and Traditional Nexions in Context

1 The Abyss

2 The Methods and Tradition of The Seven Fold Way

3 Individuality and The Abyss

4 Notes On The Transition Between Internal Adept and The Abyss

5 The Rite of The Abyss

Introduction

The Seven Fold Way and Traditional Nexions in Context

This work brings together a few brief articles and notes, written by me, concerning a

particular part of The Seven Fold Way - the Sinister Abyssal Nexion, and the

transition from Internal Adept to Master/LadyMaster.

The following of the Seven Fold Way by individuals - from Neophyte to Internal Adept,

and beyond and as described in texts such as The Complete Guide to the Seven-Fold

Way (v 2.01, dated 121 yf) -- was the traditional method used by the initiatory nexions

of the Order of Nine Angles (ONA) in order to move toward one of our esoteric aims,

that of producing a new type of human being, a type prefigured in our

Masters/LadyMasters and a type collectively known by the term Homo Galacticus.

This traditional method has been, until recently, the one chosen by the majority of

those individuals recruited into the ONA and by those who, inspired by the ONA, have

opted to work on their own in pursuit of both their own esoteric advancement and in

pursuit of the aims, objectives, and goals, of the ONA.

However, the ONA is now far more than traditional initiatory nexions following the

Seven Fold Way, evolving as it has to become a Kollective of Tribes, Dreccs, Niners,

Sinister-Empaths, Balobians, and others.

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Thus the Seven Fold Way - with its Grade Rituals, tasks, challenges, Insight Roles, its

sorcery (External, Internal and Aeonic) and its structured Occult ceremonies - is now

a personal choice, one practical method among many. A choice suited to those

individuals whose personal character, whose psyche, resonates with its mythos, its

methods, its Occult mystique, and its slow cultivation of wisdom. In fact, the majority

of those now associated with the ONA and/or inspired by it, choose methods other

than the Seven Fold Way.

Yet this traditional way remains both valid and important. For it could be said that it

forms the Aeonic stable core of the ONA, a central point of unchanging reference: an

ancestral tradition in the living expansive Kulture that now encompasses Tribes,

Dreccs, Niners, Sinister-Empaths, Balobians, independent nexions, and many others.

In my own case, my life has been considered by some to be a practical manifestation

of The Seven Fold Way.

Anton Long

Order of Nine Angles

122 Year of Fayen

The Abyss

The Sinister Abyssal Nexion is the esoteric term for what is more commonly

(exoterically) known as The Abyss. In the Seven Fold Way of the Order of Nine Angles

(ONA), The Abyss is described as separating the fourth and the fifth spheres of the

Tree of Wyrd (ToW) - that is, separating the Grade of Internal Adept from the Grade of

Master/LadyMaster.

Furthermore, the Abyss represents the place(s) where the causal merges into the

acausal, and thus where the causal is or can be "transcended", so the individual can,

if prepared, enter the realm of acausality and become familiar - sans a self - with

acausal entities. Thus, The Abyss is a nexion to the acausal; a nexus of temporal,

a-temporal, and spatial and a-spatial, dimensions.

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Entering The Abyss (aka Passing Through The Abyss) is one of the terms used for the

Grade Ritual that marks the emergence of a new Master/LadyMaster. This Grade

Ritual is an enantiodromia - that is, a type of confrontational contest whereby what

has been separated becomes bound together again [united] enabling the genesis of a

new type of being. [1]

As an old alchemical MS stated: " The secret [of the Abyss] is the simple unity of two

common things. This unity is greater than but built upon the double-pelican... Here is

the living water, Azoth..."

What has been separated - into apparent opposites - is the sinister and the numinous,

and the necessary preparation for Entering The Abyss (as briefly mentioned in The

Methods and Tradition of The Seven Fold Way, below) involves the Internal Adept,

over a period of several years (around three years is the expected and necessary

norm), living in an empathic and numinous way and thus learning from such a living.

This living is not, however, an extended Insight Role, but instead a complete and

deliberate re-orientation of the consciousness, emotions, psyche, and way of life of the

individual, and is often made manifest in a necessary practical manner by the aspirant

Master/LadyMaster becoming, for example, an artisan (and thus learning an

appropriate craft), or working in a caring profession, or pursuing artistic/musical

/cultural pursuits consistent with such empathic and numinous living.

This living is not an Insight Role because Insight Roles are specific and a personal

choice. Here, there is no personal choice of type of living (in terms of deciding

something opposite to one's personal character) and no specific containing

restraining role. There is only a flowing of numinosity through the individual,

grounded by some practical means, such as being an artisan.

This numinous living is obviously in stark contrast - and seemingly opposed - to the

previously experienced sinister aspects of someone following the Seven Fold Way, and

it is for the individual to resolve in their own manner in their own causal Time

whatever conflicts - personal, moral, psychic or otherwise - that may arise. A

resolution that leads - if the individual decides to continue and after a duration of

causal years - to a natural integration, the necessary alchemical synthesis; the

individual then having the experience, and the esoteric empathy, to know when such a

synthesis of sinister and numinous has occurred.

There then follows a taking of The Oath of The Abyss and thence the Grade Ritual -

the Rite of The Abyss - where the annihilation of both sinister and numinous, and of

the new amalgam formed from their synthesis, occurs.

Order of Nine Angles

122 Year of Fayen

Notes:

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[1] According to Myatt in his essay The Abstraction of Change as Opposites and

Dialectic, enantiodromia is a transliteration of the compound Greek word

ἐναντιοδρομίας and which word first occurs in Lives of Eminent Philosophers by

Diogenes Laërtius where Diogenes, apparently paraphrasing Heraclitus, wrote:

πﾎάντα δÂὲ γίνεσθαι καθ᾽ εἱμαρμένην κÊαÁὶ δÂιÇὰ τῆς ἐναντιοδρομίας ἡρμόσθαι

τÑὰ ὄνËτÑα¿ (ix. 9)

Myatt translates this as:

" All by genesis is appropriately apportioned [separated into portions] with

beings bound together again by enantiodromia."

As noted by Myatt, Carl Jung used the term enantiodromia to describe the emergence

of a trait of personal character to offset another trait and which emergence restores a

necessary psychological balance within the individual.

Given that the word enantiodromia - as used in the quoted phrase by Diogenes (and

thus as possibly used by Heraclitus) - perfectly describes the living alchemical

process that occurs before and during the Grade Ritual of The Abyss, we have now

appropriated it in preference to older alchemical terms hitherto used.

Notes Concerning Individuality and The Abyss

Exile Song (A Painting by Richard Moult)

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One of the more important aspects of both the preparation for The Abyss and of the

emergence of a new Master/LadyMaster following a successful Passing of The Abyss,

is the supra-personal perspective attained. That is, notions of personal Destiny give

way to an understanding of Wyrd and a knowing of the impermanent illusory nature

of the self, with causal individuality placed into a Cosmic perspective by an

experience of the acausal sans abstractions, words, language.

There is thus the beginnings of genuine wisdom, manifest on one level in an Aeonic

understanding and thus of why the next Aeon is one where human beings return, in

an evolved way, to their natural tribal (that is, connected and cultured) nature.

As the Rite of Internal Adept sheds and goes beyond mundane ego to symbolically

produce an 'individuated' self - a self made manifest in the months/years following

that Rite and grounded in the pursuit of the personal Destiny so revealed - so the

preparations for and the Rite of the Abyss itself annihilates this self, this Destiny, by

immersing the individual in the living water, Azoth, from whence the

Master/LadyMaster emerges.

In the practical sense, this transformation means that the Master/LadyMaster sheds

all pretence about esoteric matters - to themselves and others - while melding a

being-human (for they are still mortal, fallible, prone to mistakes) with an aeonicconsciousness:

a placing of themselves into the Cosmic perspective such that an

intimation of their mortal death, an awareness of the Immortality that awaits in the

acausal, is an imminent continuing fact of their living. Thus are they joyfully fearless,

liberated as they are from both the inertia of mundane-ego and of their previous

individuated-self: a true master/mistress of the acausal energies presenced as Life on

this one planet, their temporary causal home. One exile, waiting, yearning, planning,

to leave.

An individual can obtain an intimation of this transformation, this consciousness, by

them undertaking, for three days only, the Camlad Rite of The Abyss [see below, The

Rite of The Abyss] - a three-day working that all candidates for Master/LadyMaster

should undertake as part of their necessary preparation, some six months to a year

before they intend to proceed into The Abyss.

ONA

121 yf

The Methods and Tradition of The Seven Fold Way

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Introduction - The Methods

The Seven Fold Way of the traditional nexions of the ONA is a difficult and life-long

personal commitment, and involves three basic methods: (1) practical experience,

both esoteric and exoteric; (2) a learning from that experience; and (3) a progression

toward a certain specific personal goal.

1. This means the individual acquires practical experience of both of the

Occult/TheDarkArts [External, Internal and Aeonic sorcery] and of doing sinister

(amoral and exeatic) deeds in the real world.

2. This means that the individual learns from their errors, their mistakes, and their

success - a learning requiring self-honesty, interior reflexion, and a rational

awareness of themselves into relation to their life-long quest: that is, in relation to the

goal.

3. This means that (1) and (2) occur again and again until the long-term goal is

reached - a process traditionally represented by the seven stages of the Tree of Wyrd,

involving the progress from Neophyte to Magus/Mousa. The actual aim is to progress

toward, into, and beyond, The Abyss: which rencounter is: (a) exoterically, the genesis

of the new type of human being which it is one of the aims of the ONA to facilitate, as

prelude to our New Aeon and as a manifestation, a presencing, of that new Aeon; and

(b) esoterically, the genesis of individual wisdom and a prelude to a possible transition

toward the next and final stage, that of Immortal in the realms of the acausal.

These methods are personal, direct, individual. They require that the individual take

responsibility for themselves; is not bound by any restrictions or any morality, and

learns not from books or texts or from someone else but rather by practical

experience extending over a period of several decades.

The Tradition

Each of these stages is associated with specific tasks, which are reasonably

well-documented up to Internal Adept - for example, in freely available ONA texts

such as The Complete Guide to the Seven-Fold Way (v 2.01, dated 121 yf) . These

texts enable anyone to learn and experience for themselves, at their own pace.

As has been mentioned elsewhere, to reach the stage on Internal Adept takes at least

five years of effort and experience, with that stage lasting from five to eleven, or

more, years. Thus, it takes a minimum of ten years before an individual of our

tradition is ready to begin the necessary preparations to attempt The Abyss, during

which years they must have spent six months in the wilderness (to develope the

faculty of Dark Empathy); gained proficiency in Esoteric Chant (and thus been a

cantor in an esoteric musical group); mastered the advanced form of The Star Game

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(and so developed the basics of Acausal Thinking); have undertaken The Ceremony of

Recalling with opfer ending; undertaken several challenging Insight Roles each

lasting a year or more; organized and run an esoteric group (a nexion) thus gaining

practical experience in External, Internal, and Aeonic Sorcery; and so on.

The necessary preparations for an Internal Adept to attempt The Abyss take at least

another five years (more usually ten years), making it at least fifteen years (more

usually twenty) before an individual of our tradition is proficient, experienced,

learned, mature, skilled, cultured, enough to attempt The Abyss.

These necessary preparations involve the Internal Adept in, over a period of some

years, experiencing, and learning from, the numinous - as opposed to the previously

experienced sinister - aspects of themselves and of Life; then developing this

numinous and empathic aspect of themselves, then fully integrating this aspect with

its opposite, to finally dissolve (then go beyond) both. Furthermore, this process is not

a series of given, specific, Insight Roles, but instead a re-orientation of consciousness,

emotions, and psyche, followed by the years-long living of the life of the new

individual that results, followed - when the causal Time be right - by the deliberate,

conscious, unification of this with its opposite, followed by a years-long living of the

life of the new individual that results, followed by the annihilation of both; an

annihilation which is the essence of The Abyss.

Obviously, such preparations are both difficult and dangerous, for the individual, and

most individuals will fail, usually for one of the following reasons: (1) because the

numinous aspect draws them permanently away from their esoteric quest; (2)

because they cannot fully embrace the numinous since they cannot overcome the

causal illusion of the self, and thus cannot overcome their egotism, their arrogance,

their pride, their sense of personal Destiny, their addiction to the sinister; (3) because

they cannot integrate these apparently conflicting opposites of numinous and sinister;

(4) because even if they succeed in the necessary alchemical melding of seeming

opposites (Sol/Luna; Lightning/Sun; Light/Dark), they fail to annihilate

(transmute/transform) the amalgam that results and so fail to give birth to a new

specimen of Homo Galacticus.

The Tradition of Esoteric Learning

For millennia, according to aural tradition, esoteric knowledge - the methods, the

means, required for an individual to acquire wisdom - The Philosophers Stone (aka

the stage of Immortal) - has been learnt from a few reclusive Adepts, with this

knowledge being concerned with three traditional things: (1) the slow process of an

internal, alchemical, decades-long change in the individual as a result of direct

esoteric and exoteric personal experience and the learning from that experience - the

numinous authority of pathei-mathos; (2) a certain and limited personal guidance -

from one of those more experienced in such matters - on a direct individual basis

(person to person), if such advice be sought; and (3) the cultivation of the virtue of

ἀρετή, manifest as this is in a noble, cultured, a learned, personal character.

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These three things are, for instance, manifest in the Inner ONA, which basically is

akin to an extended family, consisting as it does of individuals, known to each other

personally, from traditional nexions, of the Grade of Internal Adept and above, who

possess the faculty of esoteric empathy and certain other personal qualities; who offer

guidance on a personal basis to one or more individuals following The Seven Fold

Way, and who have the knowledge to prepare individuals for the ordeals of The Abyss.

Thus, there was for millennia and still is in traditional nexions, an understanding that

knowledge was mostly to be acquired aurally, from someone of experience and

learning; although some knowledge could be acquired by means of patient, scholarly,

and personal research. There was also an understanding that genuine wisdom takes a

certain duration - decades - of causal Time to be attained, and cannot be hurried and

often requires a reclusive personal existence. There was also an understanding of the

need to develope a noble, cultured, and learned, personal character.

Thus was there also the placing of the Adept in supra-personal context - in the

perspective of Aeons, and of the Cosmos itself.

These qualities, this appreciation and understanding of esoteric wisdom, are what

have now been overlooked, forgotten, or scorned, by those who, lacking ἀρετή, have

come to rely upon the modern rapid means of communication that have been

developed.

Charlatans and the Internet

This new fangled Internet thingy is but a useful means of presenting our esoteric

information and a useful means of inciting, encouraging, others to use and apply both

our traditional and our new esoteric methods, on the off-chance some or a few of

them may eventually succeed, thus increasing the number of Adepts in the world;

thus giving rise (perhaps) to a few more specimens of Homo Galacticus, and thus

(perhaps) by some others becoming Dreccs or Niners or forming themselves into

clans, hastening thus the downfall of the Old Aeon and its System and thence aiding

the emergence of those new ways of living appropriate to our New Aeon.

But the Internet also encourages fakes, charlatans, imposters. For instance, both the

nature of the Internet and the kollective, individual, non-hierarchical nature of the

ONA have made it possible, and easy, for someone (usually anonymously) to make

claims for themselves, and boast about deeds allegedly done and what tasks they

have undertaken. Sometimes these claims extend to belonging to - or to having

organized - some group or nexion of x number of ONA-inclined people for y number of

years, and thus of having x number of ONA associates.

For instance, someone may claim to have spent three (or even six) months in the

wilderness, and/or claimed to have gained proficiency in Esoteric Chant (and thus

been a cantor in an esoteric musical group), and/or claimed to have mastered the

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advanced form of The Star Game, and/or to have undertaken The Ceremony of

Recalling with opfer ending, and/or claimed to have undertaken a challenging Insight

Role lasting a year, and so on. All of which activities are a necessary part of the

training and experience of someone genuinely following The Seven Fold Way.

Furthermore, someone may create a 'back-story' - a cover - for themselves and set up

some ONA-supporting website or blog, and then spend some time 'praising' us and

our Way, only to later (as is often the way with infiltrators) try to cause schism and/or

doubt within those who have been duped by them.

But, as has been indicated many times, all such shenanigans while expected are

Aeonically irrelevant and are thus ignored. Such fakes, charlatans, imposters, and

infiltrators are also themselves irrelevant, despite what they may believe.

Why irrelevant? For three reasons: (1) because they - and all such shenanigans - by

using or being conveyed by the medium of the Internet (or even by printed books)

cannot in any way affect the living ONA (including the Inner ONA) which exists and

which thrives in the real world: in the pursuit of The Seven Fold Way by individuals

and the guidance of those individuals by living Adepts; (2) because those duped by

such people, by such things, are failures, lacking the potential - the inner Baeldraca -

that mark the neophytes of our kind; (3) because our real and important work is

Aeonic - of centuries and more - and thus surpasses the life-time of everyone living

now, and everyone of the next generation and the next.

Whatever happens - whatever people do or write by means of the Internet or say in

conferences or have printed in books - our esoteric work continues, slowly, secretly,

Aeonically, in the traditional way, with person recruiting, guiding, person, decade

following decade, and totally independent of such modern rapid means of

communication as have been developed, from printed books to the Internet.

All such modern means of communication may do is slightly hasten both the downfall

of The System and the emergence of the New Aeon. But one or three decades sooner -

out of the hundred or two hundred (or more) years required - is really nothing for us

to get excited about.

Our real wisdom, the essence of our esotericism, lies in our knowledge of ourselves as

but one nexion, suspended between causal and acausal Time - one means to presence

one more Aeon, one possibility to move toward a new acausal life.

Order of Nine Angles

122 Year of Fayen

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Some Notes On The Transition Between Internal Adept and The Abyss

The transition between Internal Adept and the next stage – that of Master/Lady-

Master (Mistress of Earth) – is both long and arduous, requiring as it does – among

other things – (1) a personal and practical experiencing, and integration, of both

Sinister and non-Sinister aspects of living, and of the Adept’fs own personality; (2)

practical experience of Aeonic Magick and of all forms of The Star Game; (3)

contributing, through fulfilling their personal Destiny, something unique, and redolent

of the Sinister, to human knowledge, achievement, understanding and/or to that

presencing “gwhich is beyond human words”h and which is often manifest in works of

genuine artistic, and/or magickal, genius and originality. In summation, they will have

presenced the Sinister both within, and external, to themselves, and externally to a

sufficiency that casual effects are noticeable, as they will have both understood and to

a certain extent have experienced, the acausal reality which lies behind the nexion of

our causal lives, and behind the causality of appearance and forms.

Then, after such preparation, they will become, gradually, suffused with an increasing

yearning for that-which-is, and for Those-Who-Are, acausal, and it is this yearning, at

first somewhat intangible but always powerful (in terms of their psyche and their own

lives), which propels and guides them toward The Abyss, and which provides them

with the desire to take that dangerous, and secret, Oath of The Abyss.

Furthermore, this yearning which becomes transmuted to, at first, a human-type

desire and love [for example, for one's sinister partner], and then to some-thing

founded on such human emotions but which is an evolution and a sinister

transformation of such things (and all the more powerful for being so), and it is such a

living-with this new evolutionary “gfeeling”h, this dark Sinister almost supra-personal

desire redolent of and which manifests something of the acausal essence, that is one

of the reasons whereby a new Master or Lady Master is bound to the very acausal

darkness itself, both in their remaining causal years, and in the life in the acausal

which can be attained after that.

For the Oath of The Abyss has practical, causal consequences which are both

magickal, and personal, and it is these personal practical consequences – and the

dark dangerous nature of the magickal consequences – that distinguish this genuine

Sinister Oath from the so-called other “goaths of the abyss”h that some charlatans and

some imposters and some frauds have had the temerity to write about and make

pronouncements about, and to lyingly declare that they have “ggone beyond the Abyss”h

itself.

The genuine Oath of The Abyss is a solemn declaration, made in front of several

witnesses of our sinister-folk, by which the Adept pledges themselves, for the rest of

their causal life, to – among other things – Presence The Dark, to continue with and

evolve The Dark Tradition, and to aid human and non-human evolution, with the

important and necessary proviso that if at any time they renounce their Sinister aims

and goals, and The Dark Tradition itself, then their own life will be forfeit, with them

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then becoming an opfer who can and who will be sacrificed. In established Nexions

(Sinister Temples of a sinister group) the current Grand Master, or Lady Grand

Master, appoints several Guardians, unknown to the Candidate, who themselves are

pledged to undertake – without warning if required – this honourable duty of sacrifice

should such a duty be deemed or found to be necessary.

In addition, The Ceremony of The Oath of The Abyss invokes and presences within

and near-to the Candidate certain acausal entities, which – and who – are forever

with, or near-to, the Candidate for those remaining causal years, however long or

brief, that will mark the rest of the causal life of the Candidate, and the Candidate can

never escape, in this causal realm, from these entities.

Thus, it can be seen that the Oath of The Abyss is not something that is to be entered

into lightly, even though the rewards of a successful crossing of The Abyss, are great

indeed, and include the real possibility of that particular human entity creating for

themselves, or being rewarded with, an acausal existence beyond this mortal causal

realm.

ONA

119 Year of Fayen

The Rite of The Abyss

The Rite of The Abyss exists in two forms, one dating from the formation of the ONA

some forty years ago, and the other, more traditional one, dating from the pre-ONA

Camlad Rounwytha association. Since the simple, modern, ONA Rite has already been

described, several decades ago, in another published MS [Naos], the older, more

dangerous and more effective Camlad Rite will be given here. [1]

The traditional Rite is quite simple and begins at the first full moon following the

beginning of a propitious alchemical season - in the Isles of Britain this was

traditionally the first rising of Arcturus in the Autumn. The Rite, if successful,

concludes on the night of the following full moon.

As with the Chthonic Form of the Nine Angles Rite, the Rite of The Abyss occurs in an

isolated underground cavern where or near to where water flows, where the

candidate dwells alone for the whole lunar month, taking with them all that is

required for the duration of the Rite. Ideally, the water should be suitable for

drinking. The only light is from candles (housed in a lantern) and the only food is

bread and cheese. If the water in or flowing through or near to the cavern in not

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suitable for drinking, then supplies of water sufficient to last must also be brought.

[Note: as with the Rite of Internal Adept, no means of communication with the outside

world should be brought; no timepiece, mechanical or otherwise, is allowed; and no

modern means of reproducing music or other forms of entertainment.] The candidate

should arrange for one trusted member of their nexion - of the Grade of Internal

Adept or above - to enter the cavern at the next full moon to return them to the world

of living mortals. [2]

The cavern should ideally possess one area level and sufficient enough for the

candidate to paint or mark upon it the septagonic sigil below.

The Rite simply involves the candidate once every day (or night) walking the above

pattern - starting at the point between Mars and Sun and ending at the point between

Venus and Sun - while chanting the word ka-Os [Chaos] according to the notation

below for at-Azoth (an increasing of Azoth). Given the skill the aspirant candidate will

have acquired in Esoteric Chant, they will know how to do this according to that

notation. The candidate will also know how spoken and written words such as

at-Azoth and ka-Os have a certain (acausal) significance ('meaning') and thus

similarity when chanted in such a manner.

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The rest of time the candidate should occupy themselves as their empathic awareness

intimates. [3] As mentioned, the Rite ends when their trusted comrade enters the

cavern at the next full moon to return them to the world of living mortals.

Order of Nine Angles

117 yf

Notes:

[1] The Rite as given in Naos requires a quartz tetrahedron. While three inch crystals

- as mentioned in Naos - may work, to ensure success (in this Rite as in others using a

quartz tetrahedron), the crystal has to be a perfect tetrahedron (no bevelled edges)

and free from blemish, external and internal - with a height of six inches or more.

Such crystals are rare, and costly, and often have to be custom made by someone

skilled in cutting gemstones.

In addition, although it is not stated in Naos, the chanting of the word 'Chaos' [ka-Os]

in the ONA Rite of Entering The Abyss is according to the notation of the Atazoth

chant above. Given the skill the aspirant candidate will have acquired in Esoteric

Chant, they will know how to do this according to that notation.

[2] There are aural accounts - to be believed or not - of candidates being found

insane, or dead, or missing.

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[3] It should be noted that a version of this Rite - lasting but three days - should be

undertaken by the candidate as preparation some six months to a year before they

intend to proceed into The Abyss.

ONA/O9A

Order of Nine Angles / Order of The Nine Angles

Ordem dos Nove Ângulos / Orden de los Nueve Ángulos

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