Order of Nine Angles

O9A

Classic Order of Nine Angles Texts

Concerning-Esoteric-and-Exoteric-Languages.pdf
(97 kB)

Part I – Language, Abstractions, and Nexions
Part II – Language, Chants, and Acausal Entities


Order of Nine Angles Sigil

Order of Nine Angles

Understanding and Appreciating the Order of Nine Angles

There are five main things that enable the Order of Nine Angles to be appreciated for what it is, what it does, and what it can do.

1. The ONA is:

“A secretive esoteric – Occult – association whose primary esoteric concern is the interior change of selected individuals by means of particular Occult methods and Arts, and which Occult methods and Arts form part of our particular esoteric Way. This esoteric Way is manifest in our ethos, our mythos, and our methodology/praxis […]

Occult Orders such as the ONA primarily exist and are maintained over causal Time in order to facilitate and encourage the discovery and the use, by individuals, of lapis philosophicus: that is, to facilitate and encourage the interior, personal, alchemical, change in those individuals such Orders have clandestinely recruited, or in such individuals as have succeeded in finding such Orders and overcoming the various obstacles placed in their way, or in such individuals as have chosen to adopt/use/adapt our ethos, our mythos, and our methodology/praxis.”  Source – ONA FAQ, v. 4.01 123 yf

The use of the terms Occult and esoteric are important. The Occult is:

“A body of knowledge of a different kind [from scientific knowing] – about some still unexplained things (including but not limited to unexplained phenomena and the supernatural) and often derived from a personal knowing, a personal experience, of such unexplained things, and often related to a personal pathei mathos.” Source – Acausality, The Dark Gods, and The Order of Nine Angles

This body of knowledge is thousands of years old, and some of it was – and still is – an orally transmitted knowledge, with this knowledge including such diverse matters as myths, legends, mythos, sorcery, alchemy, folk traditions and rituals, esoteric mysticism, ESP, demonology (Nazarene and otherwise), stories about ghosts, and so on and so on.

The traditions (oral and written), the mythos, and the ancestral esoteric pathei mathos, of the Order of Nine Angles are part of this large body of Occult knowledge.

2. One of the main esoteric purposes of the ONA, therefore, is to guide/incite/encourage individuals to explore and experiment, in a practical way, with the aforementioned Occult, and which exploration and practical work includes their own psyche and developing new abilities such as those acquired from developing the faculty of empathy. From this, the individual can learn about themselves and about the Occult and thus about mythos. Also, by using the ‘dark arts’ of the ONA – like insight roles, the star game, esoteric chant, exeatic living, and grade rituals such as internal adept – they can also change themselves and move toward wisdom, toward finding lapis philosophicus.

3. The ONA has used and substantially developed the basic Myattian theory of the acausal in an effort to offer rational explanations of some Occult knowledge and some Occult experiences, and,

“…insofar as the ONA are concerned, the truth of the matter regarding the Dark Gods – and of sorcery, of the supernatural, and so on – is left to the individual to discover for themselves. That is what esoteric – Occult – groups of the Left Hand Path are or should be all about, individuals doing practical Occult stuff and finding answers for themselves, with the theory of acausality, of nexions, and so on, simply being the ONA’s take – explanation – of the supernatural (the Occult), of the psyche, of the nature of human beings, and – ultimately – of life itself: of our position in the cosmos, of how we might change/evolve ourselves, of how we relate to mythos and aeons, and of how we relate to other life whether observed in the causal or posited to exist in some acausal or supernatural continuum.” Source – Acausality, The Dark Gods, and The Order of Nine Angles

The point here being that the truth about such Occult matters is left to the individual to discover for themselves by them doing Occult stuff and doing other stuff, like exeatic, amoral, living. Not talking about it, not just writing about it, not just studying it – but doing stuff, like as in experimenting on themselves, on others, using certain ‘Occult forces’, and thus doing Occult things to see what if anything happens internally (to their psyche) and otherwise.

Having done such practical stuff they can – if they deem it necessary – talk and write about such things from personal experience, and – because of their insights, the direct knowledge they have gained – others may find their views interesting and helpful. They may thus – because of this personal experience, and only because of it – be in a position to make a contribution to the ONA: adding to it, developing it, and so on. A development that is necessary for the ONA and which is an essential part of how the ONA works and always has worked. For:

“Everything ONA can and should be surpassed, refined, changed, when others discover, experience, and attain knowledge and experience for themselves.” Source – Satanic Letters of Stephen Brown, Letter to Miss Stockton, dated 19th June, 1991 ev

4. Mythos is important, an essential part of the ONA, not only because it’s mysterious and can inspire, intrigue, baffle, suggest, but also because it can (a) presence the sinisterly numinous, and (b) manifest the aeonic perspective that’s an integral part of the Order of Nine Angles.

Denude an esoteric group of mythos, of what is Occult, of an aeonic perspective, of what is sinisterly numinous, and you no longer have an esoteric, an Occult group – only something boring, dull, mundane, and magian. And to fully appreciate and understand a mythos, and to be able to use it in an Occult way, a rational explanation of it – as in the theory of the acausal – is required.

As for aeonic perspective:

“The expression ‘the Aeonic perspective’ – also known as the Cosmic perspective – is used to describe some of our pathei-mathos, some of our experience; that is, to describe some knowledge we have acquired through a combination of practical experience, through a scholarly study, and through using certain Occult faculties and skills, such as esoteric-empathy.

This knowledge concerns several matters, some to do with how we understand the individual human being, some to do with our perception of Aeons, and some to do with our praxis and the purpose and effectiveness of our methods and techniques both exoteric and esoteric.” Source – Notes Concerning The Aeonic Perspective  (123 yfayen)

5. The cultivation, the development, and the use of the faculty of empathy is an important part of the ONA, and the knowledge that empathy enables and provides is an essential part of O9A culture, of our ‘ancestral and esoteric pathei mathos’.

As for empathy itself, the following quote – from a non-Occult source – explains the nature of empathy and its importance rather well:

“Empathy is the natural (though often undeveloped and little used) human faculty which reveals (dis-covers) a type of individual (personal) knowing – a perception – distinct from the knowing posited by both conventional philosophy and experimental science. One type of this empathic knowing is a sympathy, συμπάθεια, with other living beings.

Empathy supplements our perception of Phainómenon, and thus adds to the five Aristotelian essentials of conventional philosophy and experimental science.

The perception which empathy provides [ συν-πάθοs ] is primarily an intuition of acausality: of the acausal reality underlying the causal division of beings, existents, into separate, causal-separated, objects and the subject-object relationship which is or has been assumed by means of the process of causal ideation to exist between such causally-separate beings. Expressed more conventionally, empathy provides – or can provide – a personal intuition of the connectedness of Life and the connexions which bind all living beings by virtue of such beings having the attribute of life.

This intuition of acausality, which empathy provides, is a wordless apprehension (a knowing) of beings and Being which does not depend on denoting or naming (and thus does not depend on abstractions) and the theory of acausality is a formal attempt to explain this apprehension and this distinct type of knowing.” Source – Notes on the Theory of the Acausal

Empathy therefore – whether we call it dark-empathy, sinister-empathy, esoteric-empathy, or whatever – can provide knowledge, insights, and understanding of and about not only other humans and other life, but also of and about the acausal and nexions.

In summary, the ONA is part of the Occult tradition; has its own unique body of Occult traditions and Occult knowledge; has its own unique style and esoteric praxis; has specific aims and goals achievable by esoteric means; recognizes the importance of empathy and mythos; is founded on the principle of individuals learning, discovering, and judging things for themselves by doing practical stuff Occult, adversarial, and otherwise; and is open to change and development by those of its people who have achieved and acquired – from such practical experience – knowledge and understanding of themselves, of human beings, of matters Occult, of Nature, and of the Cosmos.

R.P.
Shropshire
123 yf


 

O9A

Acausality, The Dark Gods, and The Order of Nine Angles

Since the publication of Naos in 1989ev there has been much speculation and much discussion about both the theory of acausality and about the mythos – the myths and legends – of the supernatural Dark Gods who, the ONA claimed, reside in ‘the acausal spaces’ and who, it is also claimed, have manifested or can become manifest in our own world, or at least in our psyche, by means of sorcery.

Are the Dark Gods, for instance, real beings or possibly just archetypes of our unconscious? Is there any scientific proof for the existence of the acausal, and what exactly is meant by the term acausal and by the term acausal dimensions?

The Theory of the Acausal

Regarding the theory of the acausal, the following quote from Myatt’s article Notes On The Theory of The Acausal succinctly explain it.

{Begin quote}

Acausality is an axiom, a logical assumption, not a belief. This axiom about the nature of the cosmos is one that derives not from the five Aristotelian essentials that determine the scientific method, but from the intuition of empathy and from deductions relating to observations of living beings.

The latter point about life is crucial to understanding both why the axiom has been made and what it may logically imply. That is, a theory is proposed about the nature of known life – about why and how a living being differs from a non-living being. Currently, science cannot explain what makes ordinary matter – the stuff of physics and chemistry – alive, and why for instance a living being, a biological entity, does not obey one of Newton’s laws nor the axiom of entropy (the second law of thermodynamics).

A living being, for example, can change –  grow and move – without any external physical (Newtonian) force being applied to it. In short, living beings do not behave in the same way as ordinary physical matter does, be such matter a star, a galaxy, a rock, or a chemical element interacting with another chemical element.

The acausal theory proposes that living beings possess what is termed acausal energy – that it is this acausal energy which in some way animates, or which presences in, a biological cell to make that cell behave in a different way than when that cell is dead […]

It is stated in several articles about the acausal that it is only a theory based on certain axioms, and that this theory is posited to explain certain things which are currently unexplainable by other rational theories. The things explained by the theory – which the theory attempts to explain in a logical way – are the nature of living beings, and the nature of empathy, of sympatheia with other living beings.

This theory posits an acausal realm (continuum) as the source of the energy that animates living beings; that this energy differs from the energy observed by sciences such as physics and chemistry; and that all currently known living beings are nexions – regions – where the theorized acausal intersects with, is connected to, or intrudes into, the observed physical (causal) universe known and described by sciences such as physics.

The theory also posits that this acausal realm is a-causal in nature and that it (and thus the acausal energy said to originate there) cannot be described in terms of three spatial dimensions and one dimension of linear time, and thus its geometry cannot be described in terms of the current mathematical equations used to describe such a four-dimensional ‘space-time’ continuum (such as the tensorial equations that, for instance, describe the geometry of Riemannian space-time).

It is therefore posited that the acausal may be described or could be described by an acausal Space of n acausal dimensions, and an acausal, un-linear, Time of n dimensions, where n is currently unknown but is greater than three and less than or equal to infinity. Currently there are no mathematical equations that are capable of re-presenting such a type of un-linear, non-spatial, n-dimensional space.

Were someone to develop such mathematical equations to describe such an acausal geometry it should be possible to explain acausal energy – i.e. acausal waves and their propagation in both the causal and the acausal, in the way that Maxwell’s equations describe the propagation of causal energy/waves in four-dimensional physical space-time.

It is posited that to develop such mathematical equations requires a new type of mathematics since current geometric representations (two, three, and four dimensional) use a differential – the calculus (tensorial, matrical, Euclidean, or otherwise) – of linear (causal) time […]

As for the nature of the acausal dimensions, they are currently undefined except as extensions to current mathematical concepts: that is, as non-linear and non-spatial in Euclidean terms […]

If the postulated acausal energy exists, then it should be capable of being detected and such energy measured, and the theory of acausality suggests that it might be possible – even using current scientific means – to detect acausal charges (manifestations of acausal energy in the causal) – by microscopically observing the behaviour of a living cell and its components (such as the nucleus) under certain conditions such as observed changes when in the presence of other acausal charges (living cells and their collocations).

The theory also suggests that another way might be to construct some new type of experimental apparatus which can detect acausal charge directly, and makes a comparison with how electrical charges were first discovered, measured, and then machines developed to produce and control their propagation, as in Faraday’s experiments in producing electric currents […]

The theory also makes it clear that there are currently no experimental observations to verify the existence of such acausal charges so that the whole theory remains an interesting but speculative theory.

{End quote}

Acausality therefore should be understood as a new theory – with the emphasis on theory – which offers a somewhat unique explanation of the nature of living beings, of the nature and implications of the faculty of empathy, and of some other interesting stuff. Advancements in science often arise when some new theory is posited and that new theory makes predictions about events which are subsequently verified or falsified by observations.

Part of the interest in and value of the new theory of acausality lies in the rational explanation it offers for what current scientific theories cannot explain – the how and the why of living beings. For – and importantly – our current scientific knowledge is limited and always changing as new observations of the external world cause us to revise accepted theories and propose new ones especially about as yet unexplained things.

The Occult is a body of knowledge of different kind – about some still unexplained things (including but not limited to unexplained phenomena and the supernatural) and often derived from a personal knowing, a personal experience, of such unexplained things, and often related to a personal pathei mathos.

The ONA and the Theory of the Acausal

The Order of Nine Angles takes the basic Myattian acausal theory – outlined above – much further and uses it to explain the nature of sorcery – how sorcery may work – and to explain the accounts of people who, from their personal experience and over millennia, have asserted that ‘the supernatural’ exists, and that this supernatural world (or universe) contains or may contain particular types of living beings who (or which) substantially differ from all the living beings currently known to science.

That is, for the ONA the theory of the acausal is only a useful and rational explanation of certain phenomena and of events and experiences that have been observed or claimed by people over millennia.

It is in this sense that the ONA mythos of the Dark Gods should be understood – as a possible explanation of certain supernatural events and of the oral accounts of things that some individuals claim or assert have occurred or which they or others have directly experienced or directly acquired some knowledge of.

It is also in this sense that the sorcery of the Dark Gods should be understood – as possible ways to evoke or invoke such entities and thus ‘know them’. Furthermore, as the ONA has mentioned time and time again in their MSS  – and mentioned for over thirty years – one way to discover if the Dark Gods really exist (somewhere, and whenever) is to personally evoke or invoke them using certain types of sorcery and rituals. One such means is claimed by the ONA to be a ritual involving several people using esoteric chant in combination with a large quartz tetrahedron crystal.

Thus, insofar as the ONA are concerned, the truth of the matter regarding the Dark Gods – and of sorcery, of the supernatural, and so on – is left to the individual to discover for themselves. That is what esoteric – Occult – groups of the Left Hand Path are or should be all about, individuals doing practical Occult stuff and finding answers for themselves, with the theory of acausality, of nexions, and so on, simply being the ONA’s take – explanation – of the supernatural (the Occult), of the psyche, of the nature of human beings, and – ultimately – of life itself: of our position in the cosmos, of how we might change/evolve ourselves, of how we relate to mythos and aeons, and of how we relate to other life whether observed in the causal or posited to exist in some acausal or supernatural continuum.

R.P.
Shropshire
123 yf