Experimental Proof Of Acausal Energy?

David Myatt


In a recent study published in the New Journal of Physics, {1} Gianmaria Falasco and others from the University of Luxembourg have reported that an analogous property called negative differential response is a widespread phenomenon found in many biochemical reactions that occur in living organisms. They identify the property in several vital biochemical processes, such as enzyme activity, and DNA replication.

We ourselves are inclined to speculate that this may be some initial proof of David Myatt’s conjecture about “acausal energy” and which energy is what makes living organisms “alive” and differentiates their matter from non-living matter.

In the 1990s Myatt conducted what were some rudimentary experiments involving living organisms and electrical resistance. He wrote that

“One field of experimental enquiry I pursued in the late 1990’s concerned trying to ascertain whether it was possible to usefully measure some physical property of a living organism (of a macro or micro type). One such physical property I explored was electrical resistance, and thus involved measuring the resistance of an organism on the macro level (as for example in a growing plant) and on the micro level (as in plant tissue) and then trying to ascertain whether that resistance changed under various conditions, such as when in close proximity to another living organism of the same and of a different type, and if so, how does that resistance vary with respect to the size or type of organism and to the distance between them. Of course, to be scientific each experiment had to replicated, as exactly as possible, many times in order to ascertain if there were any consistent, reproducible, results.

That set of experiments was never fully completed, due to a change in priorities following my arrest – and the seven hour search of my home – in early 1998 by Detectives from Scotland Yard. Which arrest formed part of what turned out to be a three year long international investigation into my political (and alleged paramilitary and terrorist) activities.” {2}

For those interested, Myatt’s acausal theory and its place in O9A esotericism is described in the texts available at Acausal Theory.

TWS Nexion
August 2019 ev

{1} https://iopscience.iop.org/article/10.1088/1367-2630/ab28be
{2} https://davidmyatt.files.wordpress.com/2014/12/dwm-2014-questions.pdf


Article source:


Further Notes Concerning The Hermetic Origins Of The Order Of Nine Angles

Order of Nine Angles


Further Notes Concerning The Hermetic Origins Of The O9A


Unique among self-described modern Occultists, the Order of Nine Angles (O9A/ONA) has, since it first publicly emerged in Britain the early 1970s, not only propagated a septenary system but also maintained that such a septenary system represents the ‘genuine’ Western occult tradition. Furthermore, initiates of the O9A have not only derided the ten-fold medieval Hebrewesque qabalistic system – propagated and lauded by the so-called Hermetic Order of The Golden Dawn, by Crowley, and by others – but also used terms, such as φύσις (physis) and rounwytha, and πάθει μάθος (pathei-mathos) and enantiodromia {1}, which reference ancient esoteric traditions that are almost entirely absent from the academic literature dealing with modern satanism, the modern Western Left Hand Path, and modern esotericism in general. For such literature is almost entirely devoted to those – such as the Hermetic Order of the Golden Dawn, Crowley, LaVey, Aquino, et al – who have accepted without question the ten-fold medieval Hebrewesque qabalistic system and what has been derived from it.

That the O9A septenary system does indeed represent an older – pre-Hebrewesque – and Hellenic and genuinely hermetic occult tradition is gradually becoming increasing known outside of O9A circles, partly due to articles such as  Perusing The Seven Fold Way: Historical Origins Of The Septenary System Of The Order of Nine Angles (pdf), partly due to Myatt’s translations of the Pymander and Ιερός Λόγος tractates of the ancient Corpus Hermeticum {2} – in which physis and a septenary system are mentioned several times – and partly due to his notes on the fourth tractate (Ἑρμοῦ πρὸς Τάτ ὁ κρατῆρ ἡ μονάς) in which notes {3} he pointed out the use of a septenary system by John Dee as described in Theorem XVIII of Dee’s 1564 work Monas Hieroglyphica, illustrated here:

(Click to enlarge)

For, as Elias Ashmole mentioned in his Theatrum Chemicum Britannicum, Containing Severall Poeticall Pieces of our Famous English philosophers, who have written the Hermetique Mysteries in their owne Ancient Language, published in 1652:

“As for Magick, Pliny tells us, It flourished in Britaine, and that the People there were so devoted to it (yea, with all Complements of Ceremony) a man would think that even the Persian learned his Magick thence.”

Furthermore, that compilation of writings about ‘the Hermetique Mysteries’ contains several illustrations and texts which directly relate to various O9A occult traditions as recorded in O9A texts from the 1970s onwards.

For instance, the following illustration describes a system of seven “sphæra” (seven spheres).

2(Click to enlarge)

The text, on page 420, entitled A Discription of the Stone, describes (using terminology and symbolism, and a doxology, apposite to the period) the melding of the muliebral with the masculous – the ‘numinous’ and the ‘sinister’ – and which melding is an essential part of the O9A’s Seven Fold Way: a nexion to the discovery of Lapis Philosophicus {4}.

The primar Secret of this Arte is the unity beyond causal abstractions, occult and otherwise, as discovered via the ordeal of The Abyss and is described in various O9A texts, involving as it does melding of the two (masculous-muliebral, sinister-numinous) into the one, is also mentioned in this ancient text, again using terminology and symbolism (and a doxology) apposite to the period:

3(Click to enlarge)


More and more evidence is emerging – leaked by O9A Adepts or discovered independently by academics {5} – that the Order of Nine Angles is a rather unique modern Occult group with an esoteric tradition whose roots go back to both an ancient Greco-Roman pagan hermeticism and an indigenous ancient British magickal tradition.

What the O9A, under the aegis of Anton Long, has done is to (a) describe both those ancient traditions using a unique terminology suitable to our times – hence nexion, causal/acausal, sinister-numinous, muliebral-masculous, etcetera – and (b) develop several experiential, antinomian, occult praxises, based on and evolving those ancient traditions, which praxises (such as the Seven Fold Way) enable anyone to, via their own esoteric and exoteric pathei-mathos, discover Lapis Philosophicus and thus achieve wisdom.

R. Parker
April 2015 ev

{1} For example, in respect of physis, qv. the seminal O9A (1980s) text Naos, which outlines the basics of what the O9A term ‘physis magick’.

{2} (a) Poemandres, A Translation of and Commentary. 2014, ISBN 9781495470684. (b) An Esoteric Mythos: A Translation Of And A Commentary On The Third Tractate Of The Corpus Hermeticum, 2015, ISBN 9781507660126.

{3} Notes On The Fourth Tractate Of The Corpus Hermeticum, Ἑρμοῦ πρὸς Τάτ ὁ κρατῆρ ἡ μονάς.

{4} Refer, for example, to the O9A text   Enantiodromia – The Sinister Abyssal Nexion (Second Edition, 2013, pdf) and essays such as The Sinisterly-Numinous O9A (e-text, 2013).

{5} A pioneer here is Professor Connell Monette of Al Akhawayn University. A draft of the second, revised, edition of his chapter on the O9A from his seminal university textbook Mysticism in the 21st Century is (as of April 2015) available via the following URL – https://omega9alpha.wordpress.com/monette-on-the-o9a/.


Explaining The Acausal

Order of Nine Angles


Explaining The Acausal


A Metaphysical Theory

The theory of the acausal that is used by the Order of Nine Angles, and which forms one of the foundations of the O9A’s esoteric philosophy as well as The Star Game, was developed by David Myatt around 1972, and concerns metaphysics. That is, it is not – as some have assumed – a scientific theory proposed by Myatt in order to either explain some observed Phainómenon or extend the theoretical frontiers of physics, but rather belongs to that “branch of philosophy that deals with the first principles of things or reality, including questions about being, substance, time and space, causation, change, and identity.”

In terms of ontology, Myatt suggests that the difference between living things and ordinary matter can be explained by postulating a bifurcation of being – causal and acausal – with living things, in contrast to ordinary matter, possessing both causal and acausal being. In terms of epistemology, Myatt suggests that this acausal being – that is, the nature (or physis, the “identity”) of living beings, including ourselves – can be discovered (known) via developing our faculty of empathy, and that this “acausal knowing” is different from but complementary to the “causal knowing” discovered (known) by observing, in a scientific manner, Phainómenon and then, using denotatum and theoretical models (including mathematical ones), explaining such Phainómenon.

Crucially, Myatt also posits a fundamental difference between “acausal knowing” and “causal knowing” in that acausal knowing is by its nature personal (“subjective”, intuitive) – and cannot be abstracted out from the immediate moment of the personal knowing – while causal knowing is what we now describe by the term scientific (“objective”, observational, impersonal) and, in contrast to acausal knowing, relies on denotatum, abstractions, and theories. Thus, according to Myatt, to “know” – to understand – the physis of living beings, including our own physis as a human being, both acausal and causal knowing are needed.

However, Myatt has also speculated about what the nature of acausal being might be and about “the nature and extent and cause of the acausal connexions between living beings that acausal-knowing reveals” {1}. One of his speculations – which he admits might be fallacious  – is “conceptualizing the acausal as a n-dimensional acausal continuum (where n is > 3 but ≤ ∞) of acausal Space and acausal Time, in contrast to the causal geometrical Space and linear causal Time of the causal and 4-dimensional continuum of Phainómenon familiar to us through sciences such as physics, chemistry, and astronomy.

Acausality And The O9A

The Order of Nine Angles uses Myatt’s “acausal realm” to not only explain “the supernatural”, and sorcery {2}, but also to provide a raison d’etre for the occult, hermetic, quest for gnosis. Thus, and for instance, O9A suppositions include: (i) that archetypes re-present (are types of) “acausal energy” and that our “consciousness” and unconscious are a nexus between the causal and the acausal, a nexus symbolized by The Star Game {3} and the septenary Tree of Wyrd; and (ii) that it is possible to develop our faculty of empathy via various occult techniques, such as rite of internal adept, the camlad rite of the abyss, and by a conscious – a willed – pathei mathos manifest in such things as “insight roles”; and (iii) that such a development of such a faculty is an essential part of attaining “gnosis”: of acquiring a knowledge of Being and beings, and which knowledge includes understanding our own unique physis as an individual.

Thus, one of the principles of the O9A – founded on the wisdom that thousands of years of human living, and occultism, and paganism, has bequeathed to us – is that no amount of “scientific theories” and of “reason/logic” and of “experimental evidence” and “technology” can offset the pathei-mathos – the personal understanding, learning, and knowing – that suffering, grief, empathy, and an individual occult quest for gnosis, so personally provide especially if such pathei-mathos is of months, years, decades. For those who have so endured pathei-mathos know – sans words, sans denotatum, sans theories – that the answers provided by “science” and by “logic alone” and by “experimental evidence” and by “technology” are inadequate, insufficient to explain the nature of being, the nature of beings, and especially human physis. Without such pathei-mathos we simply cannot know – sans words, sans denotatum, sans theories – our own physis, let alone the physis of others.


{1} Towards Understanding The Acausal. e-text, 2014. See also Time And The Separation Of Otherness – Part One. e-text, 2011.

{2} See the O9A compilation Time, Acausality, The Supernatural, And Scientific Theories. pdf, 2014.

{3} The advanced star game was designed by Myatt to encourage “acausal thinking”; that is, to encourage the type of thinking that does not depend on denotatum, abstractions, or theories. It is interesting to note that several of those who worked with Alan Turing at Bletchley Park were good chess players (e.g. Hugh Alexander) who believed that skill in that game enabled them to make connections (and intuitive leaps) that otherwise they might not have done.


Article source: The Definitive Guide To The Order of Nine Angles (pdf, 54 Mb)

David Myatt – Time As Emanation of Being

David Myatt

David Myatt – Time As Emanation of Being


0. Preface
1. Time and The Separation of Otherness – Part One

2. Some Notes On The Theory of The Acausal
3. Understanding The Acausal
4. The Star Game – History and Theory


From the Preface:

What I have described as ‘the theory of the acausal’ was first dreamt up by me in 1972 during ‘a holiday at Her Majesty’s pleasure’ to wile away the many hours spent, in Armley jail, sowing mailbags in the then mandatory daylight OCA [Observation, Classification, Allocation] sessions, having spent previous evenings – while ‘banged up’ in a ‘peter’ with two other cons – reading Jung’s Mysterium Coniunctionis and his Psychology and Alchemy.

During those long days – and sometimes longer nights – I gradually refined this theory, postulating an ‘acausal universe’ wherein existed ‘acausal energy’, with living beings as a connexion, a nexion, between our causal phenomenal universe and that acausal universe, and with such acausal energy being what animated ordinary physical matter and thus imparting to such matter the quality we humans observed, and described, as life. On my release from prison in 1973 I wrote the first draft of my Emanations of Urania – Notes Toward A Heuristic Representation of Cliology in which I attempted to describe the theory in an axiomatic way and extend it to explain the metamorphosis of cultures and civilizations as described by Spengler and Toynbee. Despite my intention to revise that first draft, various activities and commitments prevented me from doing so, so it was that typewritten draft which I photocopied and circulated to a few friends the following year just before I left all those various activities and commitments behind to live, for a while, as a ‘Gentleman of the Road’. Now, some forty years later, there is even more of that youthful 1970’s document that I would revise and much I would delete, given how over the decades my apprehension of the acausal has evolved, a newer apprehension evident especially in my fairly recent essay Time and The Separation of Otherness.

It was during another such ‘holiday at Her Majesty’s pleasure’ (1975-1976) – while in another jail and working as the prison library ‘red band’ – that I devised ‘the star game’ in order to try and express, by means of alchemical symbolism, not only the basic acausal theory but also what I then considered were some of its applications (for example, in respect of Jungian individuation).

Perhaps unsurprisingly, a somewhat revised version of this acausal theory was incorporated into my much later ‘numinous way’ (2002-2011) and then into that refinement of that ‘numinous way’ that I have, post-2012, termed my philosophy of pathei-mathos. Indeed, the notion of acausality in central to my philosophy of pathei-mathos, derived as that philosophy is from my own pathei-mathos and thus from the rather late development of my own faculty of empathy. For the faculty of empathy provides us with an intuition – a knowing – concerning such acausality, and which acausal knowing is the foundation – the ground – of the numinous. And it is such a personal, vivifying, appreciation of the numinous which predisposes us, as individuals, toward the personal virtues of compassion, humility, and honour. For empathy not only uncovers the a-causal nature of Being, but also uncovers our φύσις as human beings: for we are but emanations of Being, and thus affective (that is, a-causal) connexions to all other living beings, sentient and otherwise, terran and otherwise. Thus, of the two wyrdful threads which run through my outré life, one is this apprehension of the acausal (the other being my apprehension, appreciation, and understanding, of the muliebral).

This compilation – which I have, perhaps somewhat pretentiously, entitled Time As Emanation of Being – comprises some essays of mine in which I have attempted to explain (not always in a satisfactory manner) my theory of acausality. Thus, it may be useful to those few who are not only interested in that theory of acausality but also interested in my philosophy of pathei-mathos.

David Myatt


Article source: http://davidmyatt.wordpress.com/time-as-emanation-of-being/

Related article: emanations-of-urania.pdf