Hebdomadry – Exeatic Way of The Order of Nine Angles
The link below is to a work which brings together four recent (2012-2013) articles about the Order of Nine Angles. These detailed articles – referencing ONA texts as they do – provide a good introduction to, and an overview, of the ONA.
(pdf 515 Kb)
The Star Game is a three-dimensional board game  for two players  invented by David Myatt in 1975  and subsequently used by the esoteric group the Order of Nine Angles (ONA) as occult sorcery  and as a three-dimensional representation of their occult system of septenary correspondences . Each occult initiate is expected to make their own boards and pieces as a part of their occult training.
The game was first publicly outlined in the 1989 ONA text Naos: A Practical Guide to Modern Magick .
Boards, Pieces, and Gameplay
There are two versions of the game, the simple and the advanced, with skill in the advanced form being a requirement for advancement to the ONA grade of Internal Adept . When constructed, the advanced form of The Star Game is a large physical structure, usually six or more feet in height and three or more feet in width.
The simple game has seven boards placed one above the other in a spiral, with the boards named after particular stars. Each board has nine black and nine white squares, making 126 squares in total over the seven boards. Each player (white and black) starts the game with three sets of nine pieces (27 pieces per player) with each piece allowed to move across a board, and up or down from board to board, in a different way. Only some types of pieces can capture other opposing pieces, and a captured piece is removed from the boards and plays no further part in the game.
The seven boards are named Naos, Deneb, Rigel, Mira, Antares, Arcturus, and Sirius. At the start of the game, each player has six particular pieces on Sirius, three pieces on Arcturus, six pieces on Antares, three on Rigel, six on Deneb, three on Naos, and none on Mira. As in other board games, the players take turns to make their moves.
The basic rule of play is that after a piece has been moved – whether across a board or from one board to a higher or lower board – it is transformed into another piece according to a set sequence and then can be moved according to its new designation. Another rule is that pieces can only stay on the Mira board for three moves.
The basic aim of the simple form of the game is for one player to place three of their pieces on certain squares on Mira, with the type of these pieces and their placing on that board decided by both players beforehand. The first player to do this wins the game. This takes some skill and some time since not only can an opposing player capture pieces on Mira but also pieces are only allowed to stay on Mira for three moves, after which the player must move the piece. Depending on the skill of the player, to win a simple game takes from a few hours to a day or more.
In the advanced Game, each board has six (minor) boards (three at each end), with there being additional pieces (more sets of nine for each player making 81 pieces per player). There are also additional rules regarding movement. In this version of The Star Game, each board is divided into three other levels so that there are four levels to each board, making a total of 308 squares over the seven main boards. Depending on the skill of the player, to win an advanced game can take several days.
In both the simple and the advanced games, the pieces are usually small tetrahedrons (or small cubes) marked with the particular abstract symbol (or the particular occult symbol) which is used to designate that type of piece.
There are two ways or methods of marking the pieces with the appropriate symbols. The first way is to have a piece for each symbol, with the symbol painted or otherwise marked on the piece. This means making sufficient extra (spare) pieces to enable the pieces in play to be changed when they are moved and become transformed into another piece. For example, when an α(α) piece is moved it would be swapped for a spare α(β) which in turn would be swapped for a spare α(γ) piece, and so on.
The second way is to paint or otherwise mark the face of the cube or the tetrahedron with different symbols in sequence. Thus, on the six faces of one cube there would be one piece with its faces/sides marked α(α) α(β) α(γ) β(α) β(β) β(γ). In use, the symbol on the top of the cube – for example α(α) – is the ‘active’ symbol, and designates the type of piece. When this α(α) piece is moved, it becomes α(β) so the cube is turned so that the α(β) symbol is at the top. On its next move, this α(β) piece would be transformed into α(γ) and the cube turned again so that the α(γ) symbol was at the top. This method of marking pieces also means that each player has to make extra (spare) pieces, although not as many as are required by the first method.
1. James R. Lewis & Jasper Aagaard Petersen: The Encyclopedic Sourcebook of Satanism, Prometheus Books, 2008. p.625. ISBN 9781591023906
2. Jeffrey Kaplan & Tore Bjørgo: Nation and Race: The Developing Euro-American Racist Subculture. Northeastern University Press, 1998. p.116 ISBN 9781555533328
3. “The Star Game – History and Theory” [Accessed 2013-03-03]
4. Nicholas Goodrick-Clarke: Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity. New York University Press, 2003. p.219. ISBN 9780814731550
5. Senholt, Jacob. Secret Identities in The Sinister Tradition: Political Esotericism and the Convergence of Radical Islam, Satanism and National Socialism in the Order of Nine Angles, in Per Faxneld & Jesper Petersen (eds): The Devil’s Party: Satanism in Modernity, Oxford University Press (2012), p.260. ISBN 9780199779246
6. Jeffrey Kaplan (editor): Encyclopedia of White Power: A Sourcebook on the Radical Racist Right. AltaMira Press, 2000. p.236. ISBN 9780742503403
7. The septenary system of occult correspondences is unique to the Order of Nine Angles, and is represented by a Tree of Wyrd containing seven spheres (seven nexions) named after the fashion of early Arabic astrological and alchemical texts from the Middle East and North Africa – Moon, Venus, Mercury, the Sun, Mars, Jupiter, and Saturn. The whole septenary system is regarded as a symbolic (or archetypal) map of both the ‘world’ of the unconscious mind of the sorcerer/sorceress and the ‘world’ of the supernatural, with the ONA’s seven fold way – the progress of the initiate through the seven occult grades or stages – being regarded as a practical guide to attaining knowledge of both these worlds, a knowledge that enables the sorcerer/sorceress to undertake successful works of External, Internal, and Aeonic, sorcery/magick.
The ONA’s complete system of occult training and methods of practical sorcery – including The Star Game – are given in detail in their 981 page text The Requisite ONA, available in pdf format (as of January 2013) at The-Requisite-ONA (pdf 49 Mbytes)
8. A facsimile (in pdf format) of Naos as issued by the ONA in 1989 is available (as of January 2013) at Naos: A Practical Guide to Modern Magick (pdf 43 Mbytes)
Classic Order of Nine Angles Texts
Documents of The Inner ONA
Sinister Dialectic: The Next Three Hundred Years
Header: O9A – Sinister Dialectic: The Next Three Hundred Years
Today, I’m going to briefly talk in general – strategic – terms about part of our Sinister Dialectic; the part to do with how we and our kind perceive, relate to, and deal with, external events and those individuals who are given credit for causing such events, or believe they have caused them, and those who in reality may actually have been responsible for some or most of them. This means talking about politics, governments, and war, and how we, in the context of Aeonics and of our esoteric aims, understand them.
In illustration of these topics, I will concentrate on one example. And the most pertinent one, which is one reason – apart from the gorgeous weather, the facilities, and our welcoming hosts! – why we’re gathered here in this place in this year during the period when our Order is moving away from Phase Two toward Phase Three.
We’re here in what is undoubtedly the most powerful nation currently existing on this planet – militarily, economically, politically. The strategy of the government – of successive governments – of this nation is simple: self-preservation, self-advancement, the elimination or the neutralizing of external and internal threats, and the safeguarding and the promotion of what is often termed ‘the American way of life’. All the resources of the government can be used and have been used in pursuit of this strategy, from internal law enforcement agencies to overt conventional military force, to covert overseas ops, to gaining and using political and economic influence over overseas nations, to protecting, finding, securing, and exploiting the natural resources, anywhere in the world, that a modern resource-hungry nation requires. This is natural and indeed necessary, given ‘the nature of the beast’ – the abstraction of The State and the government required to control and organize the land, resources, and the diverse peoples, of a large geographical area, provide opportunities for its citizens and maintain – compared to most of the world – a relatively high standard of living, and a relatively secure way of life, for perhaps a majority of those deemed citizens.
Of course, we’re all aware of the problems and the inequalities and the injustices that still exist. But the reality is that the system works reasonably well most of the time for perhaps a majority of the people; well enough to still entice over ten million people to migrate here over a ten year period, with perhaps half a million of these migrants, each year, being what the government describe as illegals.
Given that this strategy of the government has, since the end of what we call The Second World War, worked, most of the time, there is no reason to change it, as there is no reason to believe that, in the immediate future, it will be changed or that the United States itself will decline and fall or its government be overthrown, internally or externally. Not in the immediate future, even given the growing strength of a nation such as China.
But we here all know that in Aeonic terms the American empire – for that is what it became half a century or more ago – cannot endure, such again is the ‘nature of the beast’. And it is in such Aeonic terms that we perceive and judge both its strategy and tactics, and ours as an esoteric Order whose aims are to bring-into-being a new type of human being and new ways of living, and new challenges, for our new human type.
Like all empires, the American empire cannot endure beyond five hundred years. But we, as an esoteric Order, structured as we are, can. In reality, this new modern empire may well decline and fall a century or two, or even three, before that four hundred to five hundred life-span is reached.
When it declines and falls, is really not that important. What is certain and important is that it will undoubtedly outlast the life-span of all of us here, and it is in the context of such an empire, and its life-span, that we judge and deal with its strategy and tactics.
Thus, its use of military force, externally, in pursuit of its strategy is irrelevant to us, except of course when we using, manipulating, or manufacturing exoteric forms for an ulterior esoteric purpose – Aeonic or personal – or when we are manipulating mundanes and producing propaganda for the same reasons. Or when we are indulging in fomenting Chaos and provoking change or just being adversarial as part, say, of an Insight Role or two or just to have and enjoy some sinister fun. Or when […] [redacted]
Similarly with regard to the politics, and the economics, and the social and law enforcement policies and practices of this newish empire. Or when it chooses, as it has begun now to do as a necessary part of its desire to survive and prosper, to ignore the ‘due process’ which was fundamental to the birth of the American nation.
From all such things we stand aloof, as artists, alchemists, of the acausal: undistracted by such mundane concerns, and instead concerning ourselves with pursuing our personal and our centuries-long esoteric aims and goals, in our own way, as a growing family, and in our own species of time; learning from, and contributing to, our ancestral pathei-mathos…
2013ev Note: This is an edited transcript of the first part of a talk given by AL at the first overseas ONA Sunedrion, held in a Sapphic/gay friendly hotel in the ‘Sunshine State’ a few years ago and attended by those in the Americas who had achieved the grade of Internal Adept. The Sunedrion also included several specially invited guests, including one from Canada, two from South America, and two of the three invited from the States (an invited guest from the ‘Golden State’ having declined the invitation to attend).
Introduction to the Collection
Included in Documents of The Inner ONA are a few texts selected from the archive of unpublished ONA documents, and unpublished because they were intended for internal (private) circulation within the Order of Nine Angles, or were previously marked Restricted (and have since been declassified), or were circulated by hand person-to-person (often because of their heretical/’illegal’/offensive content), or were intended for a few selected and trusted individuals and sometimes sent (in the last decade) as an encrypted attachment to an e-mail.
The texts in the collection date from the past nine years, with one or two of them being transcriptions of either talks or discussions or private QA sessions given during, or which took place at, the Oxonia Sunedrions of the Inner ONA, and which recent Sunedrions, in a break from tradition, also included a few invited overseas guests.
For obvious reasons some passages and paragraphs have been redacted. These redactions are marked […] [redacted]
Classic ONA Texts
The Dark Arts of The Sinister Way
The Dark Arts (aka Dark, or Sinister, Sorcery, or magick) include: (1) the basic skills of practical sorcery traditionally learnt – by means of practical experience – by those following the Seven Fold (Sinister) Way; and (2) an additional series of techniques or skills suitable for an aspiring Adept. The additional (advanced) skills include Dark-Empathy, using, or creating, nexions to access the acausal, and Acausal-Thinking.
The Dark Arts of The Sinister Way thus enable the practitioner to:
(1) Participate in, control, and enable their own personal evolution – that is, develope their latent ability to consciously evolve to become the genesis of a new human species; and undertake that evolution.
(2) Come-to-know certain acausal [sinister/archetypal] beings, and thus understand the acausal itself.
(3) Work personal and Aeonic sorcery.
Practical sorcery refers to External, Internal, and Aeonic Sorcery. These skills are outlined in texts such as Naos (for External and Internal Sorcery), and, for Aeonic sorcery, in grimoires such as The Grimoire of Baphomet, Dark Goddess. The esoteric essence behind the practice of Aeonic sorcery is given in texts relating to the mythos of The Dark Gods, and works such as The Meaning of The Nine Angles (parts 1 and 2).
Practical sorcery includes hermetic and ceremonial rituals, as well as Insight Roles.
Developing Acausal Empathy
Acausal empathy is basically sensitivity to, and awareness of, acausal energies as these energies are presenced in living beings, in Nature, and/or presenced in the causal either via some acausal being, or directly, as “raw” acausal energy (that is, acausal energy trying to find some causal form to inhabit).
To develope acausal empathy, the following techniques are used:
(1) The Rite of Internal Adept.
This simple Rite – as described in Naos: A Practical Guide to Becoming an Adept – is the main, most effective, means of developing acausal empathy, and it enables the aspiring Adept, by its rigours, simplicity, and isolation, to attune themselves to the acausal essence beyond causal forms. To live for a period of no less than three months, in the simple manner prescribed and in an isolated location removed from human habitation and human contact, is how sinister Adepts have, for centuries, begun to develope the faculty of acausal-empathy and acquired the most important esoteric skill of being able, by using this faculty, of opening nexions to the acausal.
The standard form of this technique lasts for only one specific alchemical season (from Spring Equinox to Summer Solstice in Northern climes), which specific alchemical season is the absolute minimum amount of causal time required to enable the aspiring Adept to acquire the basic, and necessary, skills.
The more advanced form – lasting for a different and longer alchemical season (from Winter Solstice to Summer Solstice in Northern climes) – is however, while difficult and intensely selective because of this difficulty – more efficacious and develops much greater, more effective, skills, and indeed is the breeding ground of the Adept.
(2) Exploring the sinister pathways of the septenary Tree of Wyrd.
These personal explorations – as given in Naos: A Practical Guide to Becoming an Adept – enable the aspiring sorcerer/sorceress to begin the process of objectifying causal forms, and develope the necessary skill of finding, becoming sensitive to, and being able to distinguish between, various collocations of esoteric energies, whether the energies be personal (in the psyche of the individual and limited to the lifetime of the individual or a period in that lifetime) or archetypal (shared among various individuals over periods of causal time often beyond the life of one individual) or acausal (beyond both of the former types).
These explorations are recommended to be undertaken before the Rite of Internal Adept.
(3) It has been found, by practical experience, that the preliminary training afforded by following The Seven Fold Sinister Way – as described in Naos: A Practical Guide to Becoming an Adept from Neophyte to the Rite of External Adept – is an effective means of ensuring success in acquiring and developing those skills in acausal empathy that the Rite of Internal Adept can produce in an individual.
Thus, this preliminary training of following The Seven Fold Sinister Way from Neophyte to the Rite of External Adept – which includes Insight Roles, learning esoteric chant, and organizing a group to perform ceremonial magick – is highly recommended, especially if the aspiring sorcerer/sorceress does not have a natural empathic ability.
Developing Acausal Thinking
Acausal thinking is basically apprehending the causal, and acausal energy, as these “things” are – that is, beyond all causal abstractions, and beyond all causal symbols, and symbolism, where such causal symbols include language, and the words and terms that are part of language.
The main and most effective practical means of acquiring and developing the skill – the Dark Art – of acausal thinking is The Star Game, as described in Naos: A Practical Guide to Becoming an Adept.
It is recommended that the individual begins with the simple form of the game – which only has 27 pieces – before constructing and beginning to play the advanced form of the game, as described in Naos. While the essentials of acausal thinking can be developed by regular playing of the simple game, it is the advanced form of the game that really develops the Dark Art of acausal-thinking.
In many ways, acausal-thinking can be considered to be a developed, and an enhanced, form of acausal-empathy, although in essence it is really a distinct, new, evolutionary ability whose genesis was acausal-empathy.
Using Nexions to Access The Acausal
A nexion is a specific connexion between, or the intersection of, the causal and the acausal, and nexions can, exoterically, be considered to be akin to “gates” or openings or “tunnels” where there is, or can be, either a flow of acausal energy (and thus also of acausal entities) from the acausal into our causal Space and causal Time; a journeying into the acausal itself; or a willed, conscious flow or presencing (by dark sorcery) of acausal energies.
Basically, there are three main types of nexion. The first is an actual physical nexion. The second type of nexion is a living causal being, such as ourselves. The third type of nexion is a magickal creation: that is, some form in-which acausal energy is presenced or “channelled into” by a sinister Adept.
Once a certain amount of skill in acausal-thinking and acausal-empathy has been acquired, the sorcerer/sorceress can conduct rites to open, or to create, a direct nexion to the acausal, and thus either access acausal energy, or presence – bring into the causal – certain Dark Entities, certain acausal beings, for whatever purpose the sorcerer/sorceress desires.
One of the simplest rites to do this is the “simple” Nine Angles Rite, in either the Natural, or the Chthonic, Form. A much more efficacious – that is, more powerful – rite to open a direct nexion to the acausal is The Ceremony of Recalling, with Sacrificial Conclusion, as given for example, in The Grimoire of Baphomet, Dark Goddess.
Other rituals, and means, are given in The Grimoire of Baphomet, Dark Goddess.
The Acausal, Sinister Entities, and Archetypes
The acausal can be considered to be one of the following: (1) akin to a ‘parallel universe’ (an alternative dimension or dimensions) existing alongside our own temporal physical universe; (2) a useful means to describe and understand ‘the collective unconscious’ posited by Jung’; (3) as both (1) and (2).
Thus the acausal entities – such as The Dark Gods – said by tradition to reside in the acausal can be considered as either archetypes of the collective unconscious (of our psyche) or as actual beings who exist in an alternative (supernatural) reality and who can, or who have the ability, to manifest in some form or other in our world, our universe.
The way of the Order of Nine Angles – the ONA way – is for the sorcerer/sorceress to conduct practical experiments – on themselves and others – in order to find answers for themselves. These practical experiments involve using The Dark Arts, as outlined above.
Order of Nine Angles
119 yf (revised 122 yf)
A Note on Texts:
It is recommended that those desirous of learning the Dark Arts – as practised and as taught by the ONA – use original ONA facsimile texts of works such as Naos, and The Grimoire of Baphomet, Dark Goddess.
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.
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.
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.
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.