pdf (97 kB) available here – Concerning-Esoteric-and-Exoteric-Languages
In an earlier essay dealing with esoteric chant and notions of gender in respect of acausal entities, I posed the question:
” Is language for instance dependant on causality? On there being an object and a subject or a subject-copula-predicate relation – that is, on an assumed separation of things (beings) into identifiable, separate, objects and which subjects/objects might possess or which may be described as possessing certain qualities to distinguish them from other beings or be described as so modified that they are regarded as being distinguishable? ” Some Notes Concerning Language, Chants, and Acausal Entities
I went on to suggest that, currently and when dealing with most living beings, the English language mostly assumes a gender, a separation of beings and a distinction (usually based on causal Time and Space) between subject and object, so that for example the simple sentence ‘Anton Long walked into the library…’ imparts a certain type of knowing. In this case, of there existing a specific singular living entity named Anton Long who/which is different in type from ‘the library’, and who/which is most probably of the male gender, and who/which was initially separated in causal Space from ‘the library’.
In that essay I also suggested that the Esoteric Chant of ONA aural tradition was one better means of describing and naming certain acausal entities than ordinary language, and thus enabled in us a type of knowing – an acausal-knowing – different from the causal knowing described by language and causal sciences:
” Esoteric chant is a type of esoteric language by which we, the performers (and possibly others present, if any) can communicate among ourselves (or with our psyche, if a solo performance) and which communication between us can open a nexion. Or rather, we so performing and so communicating among ourselves in such a way become a type of nexion beyond the individual ones we already are, and thus can acquire both acausal-knowing and dark-empathy: that is, an esoteric or initiated understanding of the acausal and of acausal entities.”
As intimated in the aforementioned essay, Esoteric Chant is but one traditional means, albeit a still imperfect one, of communicating beyond ordinary language, and a means which does not necessarily depend on causality, on assumptions regarding a division between objects and subjects, and assumptions concerning gender. That is, which does not depend on the process of ideation and thus on abstractions.
Other esoteric means of communication, sans causal abstractions, include The Advanced Star Game and Esoteric-empathy.
Abstractions, Language, and Nexions
Language and Meaning
An ordinary – exoteric – language is simply an established, shared, and structured means of verbal and written communication employed by human beings, and which structure involves words/marks and their placement in a particular sequence or association normally referred to as a sentence, and which sentence usually conveys or expresses a particular meaning dependant upon how the words/marks composing it are understood by reference to what they denote, with there being an accepted, a shared, understanding of what such specific denoting refers to.
Which is to say that such communication to a great extent is dependant on an accepted and a shared understanding of what particular words/marks denote. Furthermore, such denoting – and an accepted and a shared understanding of what particular words/marks denote – is often, in its genesis and application, germane to a particular community or communities, expressing their shared and often ancestral pathei-mathos, such that their language expresses and sometimes defines their shared values and culture.
This process of denoting, of a shared and accepted understanding of what is being denoted, and of a structure to convey meaning, is rather beautifully and simply expressed in Euclid’s Elements, where each word and mark used are first defined, where all axioms are explained, and with each proposition – each particular sequence or association of words/marks – being proved (assigned meaning) by the use of formal logic. 
Hence Euclid established a particular language – that of geometry and by, extension, of mathematics. This language conveys meaning to those who have studied it, with part of this meaning relating to the phenomenal world we perceive by means of our physical senses. That is, using such a Euclidean language – and mathematical languages deriving from or similar to it – we have acquired a certain knowledge of the phenomenal world.
But this raises interesting questions common to all exoteric languages including mathematical ones. One of which questions concerns the meaning of the knowing we acquire from or impart by means of such languages, and another of which questions concerns what knowledge itself is or of. In addition, the denoting of things – and the understanding of what particular words/marks denote – may and often does vary from language to language, so that one word in one language may at best only be approximated by a word or a collocations of words of another language.
Thus, is the knowing that a language describes and communicates appearance or reality? Is it just information about some-thing or apprehension of the being and the nature of some-thing?
To give a simple example, we can by using the Euclidean language – or a mathematical language deriving from or similar to it – acquire a certain knowledge of the phenomenal world so that we can measure and thus ‘know’ the height of a tree, compare that height with other trees, determine the distance between trees, and measure and thus ‘know’ how trees have grown. In addition, we can by means of other exoteric languages come to ‘know’ practical information like the tree we measure is named an oak tree and not a pine. But all these types of knowing/information do not mean we ‘know’, we understand, the tree (assuming, as we esoteric folks incline to believe, that it is possible to ‘understand’ a tree). We thus separate the oak from the pine by appearance and qualities we assign to both, and denote both as a type of being named ‘tree’ and which type of being is different in causal Space and causal Time from us (separate from us) and also different from ‘our type of being’ which we denote by a word such as human.
Similarly, we separate ourselves from other human beings by naming, by appearance, and often by qualities or attributes we or others assign to ‘us’ and ‘them’; a separation that exoteric languages often encourage with such constructs as subject-object and inclusion-exclusion.
Suffice – for conciseness – to say that the knowing acquired or communicated by exoteric language is limited, and acknowledgement of this limitation is one reason, historically, for the development of Occult Arts. Our own Occult Art – the Esoteric Art that is The Order of Nine Angles – leads us to conclude that there are two ways of knowing:
(1) the causal, conveyed by ordinary language and dependant upon (a) what words/marks/symbols denote, and/or (b) what is understood by such denoting; and/or on (c) what we observe by our physical senses, and/or on (d) what we deduce or extrapolate or assume from such denoting and such observations;
(2) the esoteric, or acausal, knowing, and which knowing we may attempt to describe and convey by (a) using words/marks/symbols already in use in exoteric languages, or (b) appropriate and redefine or manufacture some new words/marks/symbols; but which knowing such exoteric languages and their words/marks/symbols cannot really re-present or convey.
Basically, acausal knowing is the discovery of the being (the nature, the reality) of living beings, while causal knowing is most often (a) information concerning the being of both living beings and non-living ‘things’, and/or (b) assumptions and ideations about or concerning living beings and ‘things’.
Thus, to truly know a being is to have both acausal knowledge of it and causal information concerning it.
In many ways the ONA is unique in that we have several languages – some new, some traditional – to describe and convey such acausal knowledge. Among our esoteric languages are, as mentioned previously, The Star Game and Esoteric-empathy.
An esoteric language is basically a particular means of communication dependant on certain esoteric (Occult) skills/abilities, and which language is often non-verbal in nature and often employs symbols (as in The Star Game) or affective aliquantals  of acausal energy (as in Esoteric-empathy).
As with ordinary language, such languages involve a denoting and an accepted, a shared, understanding of what such specific denoting refers to. In addition, an esoteric language can, if correctly employed, function simultaneously on two levels – the affective and the effective; that is, the acausal and the causal. The effective level is that of communication between sentient human beings where meaning is exchanged; while the affective level is that of transforming/changing/developing (mostly of consciousness, of being) in an esoteric (acausal) way the individual or individuals employing the language.
The Star Game (TSG) – by which is meant the advanced form of ‘the game’ – is, currently, the language, the only language, of acausal-thinking; of thinking not by words but by means of adunations , their collocations, and their interaction and changes in four-dimensions, and which interactions of necessity include the ‘player’ or ‘players’.
Thus, the ‘sentences’ of this particular esoteric language – this langage  – are not static but rather the movement and the changes [the fluxion] of adunations, with the manner, the arrangement/pattern, of the movement and the changes – and the temporary meanings assigned to the adunations – intimating the ‘meaning’/content of a particular sentence in particular moments of causal Time.
Using the language of TSG is, like Esoteric Chant, not only sorcery – internal, external, Aeonic – but also and perhaps more importantly a means to acausal-knowing: to discovering the essences that have become hidden by morality, by abstractions  and by the illusion of opposites, and which opposites include the dichotomy of sinister and numinous (light and dark; good and bad) and the illusion of our own separation from the acausal. That is, the language of TSG and other esoteric languages are means to developing our latent faculties, a means to develop new faculties, and a thus a means to aid our evolution as a sentient being and as a species.
How, then, may the esoteric language of TSG be learned? Simply by constructing and using TSG itself, which was designed to be a large physical structure requiring the individual to physically move around it – that is, interact with is adunations – in three dimensions and over certain (long) durations of causal Time, amounting to many Earth-hours and sometimes many Earth-days.
Esoteric-empathy – that is, the faculty of empathy esoterically developed by certain Occult techniques – is also a new and Occult language; a means for a certain new type of human being, empaths, to communicate in a non-verbal way by an exchange of aliquantals.
How, then, may the esoteric language skills of esoteric-empathy be learned? Currently, only by traditional Rounwytha means such as the extended Rite of Internal Adept lasting two or three alchemical seasons, followed – some causal Time later after the sinister-numinous has/have been affectively and effectively melded (via pathei-mathos) within the individual – by the Camlad Rite of The Abyss, lasting for a complete lunar month. How can this newly learned skill be developed? Like any newly acquired skill, through practice.
In an important way, therefore, these new esoteric languages – when learnt and used – are appropriate to the New Aeon, and evolve the consciousness and the understanding of the individual in a manner more advanced than more traditional Occult techniques, such as ceremonial/hermetic ritual and undertaking workings with symbolisms such as as the Tree of Wyrd.
Such esoteric languages are, when used, nexions, and so only function – that is, live, have their being; and impart meaning – in and by means of and to living sentient beings such as ourselves. That is, their nature is acausal, presenced in sentient beings, and cannot and do not – like the common language of words – represent abstractions. Instead, they may be said to be stages beyond what we now term archetypes, re-presenting as they do – in contrast to archetypes – the unique individuality and sinister-numinous consciousness, the very being, of the unique individuals of a new human species.
Since acausal-knowing is ineluctably a knowing of the acausal, of nexions and their nature – with nexions being connexions between causal and acausal – it is pertinent to enquire about the nature of the acausal.
The ONA conceives of the acausal as a natural part of the living Cosmos, and as such the living acausal – often manifest in sinister-numinous emanations – is not and cannot be an ideation, an abstractive construct. In addition, this acausal part of the Cosmos can be known, experienced, not by our five physical senses and not by devices based on a causal technology, but by our mostly still latent esoteric faculties such as empathy and acausal-thinking, although there remains the possibility of developing an acausal technology – of living devices using acausal energy – which can provide causal information concerning the acausal.
Thus and esoterically the Cosmos is conceived – understood – as the living wholeness of a causal universe and an acausal universe, with the causal universe being the realm of physical matter such as the Earth, stars, planets, and Galaxies.
It is acausal energy which animates physical, causal, matter imbuing such matter with life, and thus it is such acausal energy which is, exoterically, the acausal. Such energy is not, however, comparable to causal energy which is known to propagate in causal Space and which propagation requires a duration of causal Time. Instead, it is (a) the a-spatial matrix of connexions between all living beings, and does not require propagation through causal Space nor require a duration of causal Time to be or become manifest, and (b) that which animates the causal matter of beings giving them the property, the quality, we denote by the word ‘life’. Or expressed in somewhat simplistic terms, that acausal is not some realm separate from us as living sentient human entities which we can or possibly could egress into and from, but rather an essential part of us.
Order of Nine Angles
122 Year of Fayen
 One of the best English texts for those interested in acquainting themselves with the simple beauty of Euclid’s Elements is still A Text-book Of Euclid’s Elements For The Use of Schools, in four books, by HS Hall and FH Stevens, first published in 1888 ce.
 Aliquantals – often abbreviated to aliquants – implies a particular amount of some-thing. The word came into English usage in 1695 ce in a book on Euclid’s geometry by William Alingham.
 By the term adunations is meant some-thing which when placed in its correct relation to other adunations reveals the unity, the whole, of which it and they are a part. From the Latin adunatus – ad+unare, to unite, make whole.
Adunations are sinister-numinous symbols [symbols/representations with a sinister-numinous dimension, i.e. having/representing acausal energy] which may be temporarily assigned certain meanings or associations or correspondences. For example, the nine basic adunations [pieces] of TSG are: a(a) a(b) a(c) b(a) b(b) b(c) c(a) c(b) c(c) with each adunation being a combination/amalgam of two sinister-numinous elements. Thus, in Alchemical terms, a is the Alchemical symbol for Salt, b is the Alchemical symbol for Mercury, and c is the Alchemical symbol for Sulphur. Abstractly, a is the Greek letter alpha, b the letter beta, and c gamma. In terms of the Dark Tradition, a is causal space-time; b is where the acausal is present or manifest in the causal (a type of nexion), and c acausal space-time.
The term adunations is used here in preference to ordinary terms such as pieces and symbols in order to express their sinister-numinous nature.
It should be noted that the temporary meanings assigned to the individual elements and thence to each adunation are for comparison and learning only – for such assigned meanings are only exoteric, causal, reflexions of their wordless, symbol-less, acausal essence. An essence discovered by using the adunations as language: that is, by using, ‘playing’, TSG.
 In the interests of clarity, we might – by employing the older Anglo-Norman spelling – term an esoteric language a langage.
 Understood exoterically, an abstraction is the manufacture, and use of, some idea, ideal, “image” or category, and thus some generalization, and/or some assignment of an individual or individuals to some group or category. The positing of some “perfect” or “ideal” form, category, or thing, is part of abstraction.
Esoterically, an abstraction has only a causal being and therefore is not a nexion; not a presencings of the sinister-numinous – the unity, the connexions – that sentient life re-presents. Exoterically, an abstraction is neither living nor archetypal; not imbued – does not and cannot presence – the acausal/the sinister-numinous.