Experimental Proof Of Acausal Energy?

David Myatt

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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

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Article source:
https://wyrdsister.wordpress.com/2019/08/16/scientific-proof-of-acausal-energy/

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Explaining The Acausal

Order of Nine Angles

O9A

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.

M.K.
2014

{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)


Understanding The Acausal

Editorial Note: This is Myatt’s recent (September 2014) revision of his original 2011 article.

David Myatt

David Myatt

 

Towards Understanding The Acausal

In essence, what I have termed the acausal is not a generalization – a concept – deriving from a collocation of assumed, ideated, or observed Phainómenon, but instead is just a useful term used to distinguish a particular perceiveration from other perceiverations. This particular perceiveration is the wordless knowing which empathy can reveal and which a personal πάθει μάθος often inclines us toward: a revealing of the φύσις (physis) of some beings, of the non-causal connexions which exist between living beings, and of how we humans – as beings possessed of consciousness – are not only an affective connexion to other living beings but also can consciously decide to cease to harm other living beings.

For convenience, this revealing has been termed acausal-knowing to distinguish it from the causal-knowing that results from observing Phainómenon.

Hitherto, the φύσις of beings and Being has most usually been apprehended, and understood, in one of three ways or by varied combinations of those three ways. The first such perceiveration is that deriving from our known physical senses – by Phainómenon – and by what has been posited on the basis of Phainómenon, which has often meant the manufacture, by we human beings, of categories and abstract forms which beings (including living beings) are assigned to on the basis of some feature that has been outwardly observed or which has been assumed to be possessed by some beings or collocation of beings.

The second such perceiveration derives from positing a ‘primal cause’ – often denoted by God, or a god or the gods, but sometimes denoted by some mechanism, or some apparently inscrutable means, such as ‘karma’ or ‘fate’ – and then understanding beings (especially living beings) in terms of that cause: for example as subject to, and/or as determined or influenced by or dependant on, that primal cause.

The third such perceiveration derives from positing a human faculty of reason and certain rules of reasoning whereby it is possible to dispassionately examine collocations of words and symbols which relate, or which are said to relate, to what is correct (valid, true) or incorrect (invalid, false) and which collocations are considered to be – or which are regarded by their proponents as representative of – either knowledge or as a type of, a guide to, knowing.

All three of these perceiverations, in essence, involve denotatum, with our being, for example, understood in relation to some-thing we or others have posited and then named and, importantly, consider or believe applies or can apply (i) to those who, by virtue of the assumption of ipseity, are not-us, and (ii) beyond the finite, the living, personal moment of the perceiveration.

Thus, in the case of Phainómenon we have, in assessing and trying to understand our own φύσις as a human being, assumed ipseity – a separation from others – as well as having assigned ourselves (or been assigned by others) to some supra-personal category on the basis of such things as place of birth, skin colour, occupation (or lack of one), familial origin or status (or wealth or religion), some-thing termed ‘intelligence’, physical ability (or the lack thereof), our natural attraction to those of a different, or the same, gender; and so on.

In the case of a primal cause, we have again assumed ipseity because implicit in such a primal cause is a causal progression of individuals: from what-we-are (or are said to have been created for or born as) to what-we-can-be if we follow the correct way or praxis as described or revealed, for example, by a religious prophet, teacher, group or by some authority. Thus, in Buddhism there is the supra-personal Noble Eightfold Way which it is said can lead to the cessation of dukkha and thus to nibbana; while in Christianity there are the supra-personal teachings of Jesus of Nazareth as recorded in the gospels, a following of which it is said can lead the individual to eternal life in samayim/οὐρανός/caelum – the Kingdom of Heaven.

In the case of the perceiveration termed reason, there is again denotatum because of the assumptions – codified in certain supra-personal rules – whereby what is denoted by ‘true’ and what is denoted by ‘false’ may be ascertained and which ‘truth’ or falsity is also by that very denotatum supra-personal and ‘valid/invalid’ beyond the finite, the living, personal moment.

However, and in contrast to those three perceiverations, acausal-knowing is a direct and personal – an individual – revealing of beings and Being which does not depend on denoting or naming or causality or the assumption of a primal cause, and which knowing, being individual in φύσις and concerned with living beings, cannot be abstracted out from the living personal moment of the perceiveration. Thus, such a perceiveration – in respect of other human beings – does not and cannot involve and does not and cannot lead to any of the following: (i) any personal claim regarding possessing ‘the truth’ about some-thing; (ii) no ‘correct way or praxis’ or dogma or ideology which are assumed or believed to be applicable to anyone else; (iii) no understanding of or assumption of knowledge about others on the basis of assigning those others to some category or to some abstract form. Instead, there is only an intuition of the moment concerning one’s own φύσις and thus a wordless individual revealing of – a numinous knowing concerning – one’s own being and of one’s own relation to Being and to other living beings.

This particular revealing of beings and Being therefore means that our faculty of empathy – or more correctly, a developed faculty of human empathy – should perhaps be added to the four Aristotelian essentials [1], and which now five essentials can enable us to come to know both the reality external to ourselves and the reality of ourselves (our φύσις), as individuals. That is, it is the combination of causal-knowing and acausal-knowing that can incline us toward a knowing of Reality and thus which manifests thoughtful-reasoning, a reasoned or balanced judgement (σωφρονεῖν).

The nature of living-beings that empathy reveals is of Being coming-into-being through beings and manifest in the φύσις of those beings, and of the acausal connexions between all living-beings, sentient and otherwise, and this leads us to the understanding that our own self-identity, our separateness, and even our assumed uniqueness in causal Time and causal Space, are causal presumptions. That is, a product of Phainómenon, of only causal-knowing. Since such causal-knowing is incomplete, lacking as it does acausal-knowing, it would not seem to be a sound foundation to use in the matter of making ethical judgements, for such judgements should take into consideration what empathy reveals about Being and beings [2].

Acausal Postulations

It is possible, and certainly interesting although not necessary and possibly fallacious, to make some postulations regarding the nature of the acausal; that is, regarding the nature and extent and cause of the ‘acausal connexions’ between living beings that acausal-knowing reveals.

Such speculations are possibly fallacious because – while they may seem reasonable assumptions about the acausal – they (i) almost certainly impose assumed causal forms upon that-which, being acausal, might be and most probably is formless, and (ii) will of necessity involve denotatum and representation by some form of mathematics (either currently existing or yet to be developed).

Among the speculations that I have personally made in the past are the following. Of conceptualizing ‘the acausal’ as a continuum of acausal Space and acausal Time, in contrast to the causal geometrical Space and linear causal Time of the causal and four-dimensional continuum of Phainómenon familiar to us through sciences such as physics, chemistry, and astronomy. Such a speculation lead me to further postulate that this ‘acausal continuum’ could simply be ‘extra dimensions’ beyond four-dimensional causal space-time (a causal space-time currently conceptualized by mathematical models such as the one involving a Riemannian metric) with the cosmos therefore being an n-dimensional space-time of both causal and acausal dimensions where n (the number of dimensions) is greater than four but less than or equal to infinity, with the extra ‘acausal’ dimensions then offering an explanation for the difference in φύσις between living beings and ordinary matter. Which lead to another postulate regarding the existence of ‘acausal energy’ different from the causal energy known from sciences such as physics, and which ‘acausal energy’ is assumed to be what animates physical matter, imparting to that matter what we observe as life [3], with such animation not the result of some cause-and-effect (or even some assumed acausal effect) but rather the state of such matter being alive – a living-being (a biological organism) as distinct from a non-living being (ordinary physical matter). Living beings are therefore a nexus – nexions – between the acausal aspect (or dimensions) and the causal aspect (or four causal dimensions) of n-dimensional space-time. A further speculation is that of assuming that such acausal energy is a possibly observable attribute of a living-being having the hitherto causally-observed attributes of life. This then leads to the postulation of such acausal energy having certain attributes [4], and of some or all of these attributes possibly being observable by the development of observational/experimental techniques perhaps partly based on acausal energy, and of such acausal energy therefore being manifest or capable of being manifest, as energy sans beings, in the causal continuum, with such acausal energy forming the basis for an ‘acausal technology’ as distinct from our current causal technology of electronics, and machines, powered by electrical energy and/or involving the flow of things such as electrons.

Regarding these speculations about ‘acausal energy’, there is the analogy of the discovery of electricity. Static electricity was known for many centuries, but not really understood until the concept of positive and negative charges was postulated. Later, instruments such as the gold-leaf electroscope were invented for detecting and measuring such charges, followed by the invention of other instruments, such as frictional machines and the Leyden jar, to produce and accumulate, or store, electric charges, and to produce small ‘galvanic currents’ or electricity. Then the experimental scientist Faraday showed that ‘galvanic currents’, magnetism and static charges were all related, and developed what we now call an electro-magnetic generator to produce electricity. Thus, from such simple experimental beginnings, our world and our lives have been transformed by machines and equipment using electricity, and by the electronics developed from electricity. One might therefore speculate that the experimental discovery of the ‘acausal energy’ that animates living beings making them ‘alive’ and different from ordinary matter, might similarly transform our lives.

Conclusion

Such speculations aside, all that the acausal-knowing which empathy currently reveals to us is: (i) of a personal and wordless knowing of other living-beings and of ourselves in the immediacy-of-the-moment, and (ii) of how the acausal itself is not some ‘essence’ behind or beyond the causal and beyond causal forms, since such an ‘essence’ is but itself a postulated ideation.

Or, expressed somewhat differently, our acausal-knowing is simply a revealing of the matrix of nexions which are living-beings, and thus of The Cosmic Perspective: of an acceptance of ourselves as but one fragile fallible microcosmic nexion only temporarily presenced on one planet orbiting one star in one Galaxy in a Cosmos of billions of Galaxies. This is the essence of wu-wei – a knowing, a feeling, of Being; a knowing, a feeling, of the numinous. It is also the same kind of wordless understanding hinted in that ancient wisdom termed Tao, and yet which even then, as now, could not and cannot be described by or contained within that one, or any, particular term, such as ‘the acausal’ or ‘gnosis’.

David Myatt
2011
(Revised 2014)


Notes

[1] These Aristotelian essentials are: (i) Reality (existence) exists independently of us and our consciousness, and thus independent of our senses; (ii) our limited understanding of this independent ‘external world’ depends for the most part upon our senses – that is, on what we can see, hear or touch; that is, on what we can observe or come to know via our senses; (iii) logical argument, or reason, is perhaps the most important means to knowledge and understanding of and about this ‘external world’; (iv) the cosmos (existence) is, of itself, a reasoned order subject to rational laws.

[2] I briefly touched on the question of empathy in relation to ethics in my 2013 essay Questions of Good, Evil, Honour, and God – Some Personal Musings.

[3] Currently, we observe or assume life by the following seven attributes: a living organism respires; it moves; it grows or changes; it excretes waste; it is sensitive to, or aware of, its environment; it can reproduce itself, and it can nourish itself.

[4] For convenience, the acausal energy that may (if it exists) be detected in the causal could be considered to be manifest, to us, in our causal phenomenal universe, by means of what we may call acausal charge (analogous to electrical charge), such that the acausal energy that manifests itself in the causal – within, for example, living causal beings – possessess the property of propagating, or emitting, by its flux (change), such ‘acausal charge’. Hence, a living causal being could be conceptualized as physical, causal, matter plus ‘acausal charge’.

Some of the attributes of acausal energy, expressed in terms of acausal mass (analogous to causal mass/energy) might be the following:

(1) An acausal object, or mass, can change without any external force acting upon it – that is, the change is implicit in that acausal matter, by virtue of its inherent acausal charge.

(2) The rate of change of an acausal object, or mass, is proportional to its acausal charge.

(3) The change of an acausal object can continue until all its acausal charge has been dissipated.

(4) Acausal charge is always conserved.

(5) An acausal object, or mass, is acted upon by all other acausal matter in the cosmos.

(6) Each acausal object in the cosmos attracts or repels every other acausal object in the physical cosmos with a magnitude which is proportional to the product of the acausal charges of those objects, and inversely proportional to the distance between them as measured in causal space.


Article source: http://davidmyatt.wordpress.com/towards-understanding-the-acausal/


David Myatt – Time As Emanation of Being

David Myatt

David Myatt – Time As Emanation of Being
(pdf)

Contents

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

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From the Preface:

{quote}
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
2013

{/quote}


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

Related article: emanations-of-urania.pdf


Origins Of The Seven Fold Way

Editorial Note: The following is an abridged version of the third edition of the article. The complete version is available in pdf format here – Perusing The 7FW.

Order of Nine Angles

O9A

Perusing The Seven Fold Way
Historical Origins Of The Septenary System


Contents

° Introduction: The Physis Sorcery of Naos.
° Physis, The Corpus Hermeticum, And The Ancient Hermetic Quest For Immortality.
° The Seven-Fold Way And Acausality.
° Arabic And Alchemical Influences.
° The Complete Seven-Fold Way

° The Rite Of The Abyss and Beyond

° Conclusion: The O9A In Esoteric Perspective.

Appendix 1. Grade Ritual Of Magus/Mousa

Appendix 2. A Review of Myatt’s The Divine Pymander.
Appendix 3. Theory Of The Acausal

Introduction: The Physis Sorcery of Naos

The septenary system, or tradition, of the modern occult group the Order of Nine Angles (ONA/O9A) was first publicly outlined in their 1980s text Naos – A Practical Guide To Modern Magick. The text is, interestingly, completely devoid of the satanism that the O9A has come to be associated with, and, as the Introduction states, the first part is a “guide to becoming an Adept and is essentially ‘Internal magick’ – that is, magick [sorcery] used to bring about personal development (of consciousness and so on) […] Internal magick is the following of the Occult path from Initiation to Adeptship and beyond, and in the Septenary tradition this path is known as the seven-fold Way.”

Furthermore, in the ‘Notes on Esoteric Tradition’ of Naos it is directly stated that “the goal of sentient life is to […] become part of the acausal (i.e. ‘immortal’ when seen from the causal). Initiation, and ‘the Mysteries’ (i.e. the seven-fold Way), are the means to achieve this.”

Of particular interest is the fact that, in Naos, the internal sorcery used to bring about personal development is also called ‘physis magick’:

“Physis is divided into seven stages and these seven stages may be regarded as representing the varying degrees of insight attained. In terms of traditional magick, the stages represent Initiation, Second Degree Initiation, External Adept, Internal Adept, Master/Mistress (or High Priest/Priestess), Magus and Immortal. Each stage is associated with a sphere of the Septenary Tree of Wyrd.”

Physis is a clear use of the ancient Greek term φύσις, which term occurs frequently in the Pymander (also known as the Pœmandres) section of the ancient Greek text of the Corpus Hermeticum, dating from around the second century CE and first published in 1554 CE, and which Pymander discourse also describes, in some detail, a system of seven spheres; a journey, a quest – an anados, ἄνοδος – up through these spheres in order that the last stage, that of an immortal, may be achieved; and how the individual is changed in the process of journeying through the spheres.

It therefore would seem difficult to disagree with the claim, made in Naos and other O9A texts of the same period, that the O9A’s septenary system – with its seven-fold Tree of Wyrd – represents, at least in part, the ‘genuine Western occult tradition’, in contrast to the ten-fold Kabbalah based system used by the Hermetic Order of the Golden Dawn, by Aleister Crowley, and by all other, non-O9A, modern occultists, and which ten-fold Kabbalah based system is not only over a thousand years later than the Hellenic septenary system but employs Hebrew terminology in contrast to the Greek terminology of the earlier hermetic tradition.

However, obvious as it should have been to learned students of the occult and to those academics researching esotericism, this connection to ancient hermeticism was – with one possible exception {1} – overlooked for over thirty years, with the O9A’s septenary system, even as late as 2012, dismissed – in a purportedly academic work, no less – as merely “a replacement for the Kabbalah […] a non-Semitic version of the Kabbalistic Sepherot.” {2}

It was only after the publication, in 2013, of Myatt’s translation of and commentary on the Pymander section of the Corpus Hermeticum {3} that others, outside of the O9A, began to realize that the O9A claim had some historical merit after all, since Myatt’s translation and commentary places the O9A’s septenary system into its correct historical and esoteric perspective, with Myatt’s learned commentary explaining much both about the septenary system – the hebdomad – which forms an important part of the hermetic Pymander text, and about the anados, the journey through the spheres to the final goal of immortality. {4}

Physis, The Corpus Hermeticum, And The Ancient Hermetic Quest For Immortality

At the beginning of Pymander text of the Corpus Hermeticum the seeker says that they desire “to learn what is real, to apprehend the physis of beings, and to have knowledge of theos.” {5} The seeker is instructed, later on, by Pœmandres, that, in respect of humans and their physis, “distinct among all other beings on Earth, mortals are jumelle; deathful of body yet deathless the inner mortal” {6} – and thus have the opportunity to become immortal.

Regarding physis, Myatt notes in his commentary that,

“According to the hermetic weltanschauung, as outlined by Pœmandres here, all physis – the being, nature, character, of beings – their essence beyond the form/appearance their being is or assumes or is perceived as – re-presents (manifests, is an eikon of) theos. That is, the physis of beings can be considered not only as an emanation of theos but as re-presenting his Being, his essence. To recognize this, to recognize theos, to be in communion with theos, to return to theos, and thus become immortal, there is the way up (anados) through the seven spheres.” {7}

Asked by the seeker about the anados – the way to immortality through the seven spheres – Pœmandres replies, in rather mystical terms, that:

“First, the dissolution of the physical body allows that body to be transformed with the semblance it had disappearing and its now non-functioning ethos handed over to the daimon, with the body’s perceptions returning to their origin, then becoming separated with their purpose, transplanted, and with desire and eagerness journeying toward the physis devoid of logos. Thus does the mortal hasten through the harmonious structure, offering up, in the first realm, that vigour which grows and which fades, and – in the second one – those dishonourable machinations, no longer functioning. In the third, that eagerness which deceives, no longer functioning; in the fourth, the arrogance of command, no longer insatiable; in the fifth, profane insolence and reckless haste; in the sixth, the bad inclinations occasioned by riches, no longer functioning; and in the seventh realm, the lies that lie in wait.

[Thus] they become united with theos. For to so become of theos is the noble goal of those who seek to acquire knowledge.” {8}

This ‘becoming united with theos’, however, does not mean that mortals ‘become god’ or become ‘a living god’. Instead, as Pœmandres has made clear (for example in section 26) it means transcending, beyond mortal death, to the two immortal realms that exist beyond the seven spheres, one of which is that of the ‘ogdoadic physis’, and both of which are described in terms of emanations of theos.

Having thus been instructed and having understood, the seeker himself goes on to ask, of other humans, “you who are earth-bound, why do you embrace death when you have the means to partake of immortality?” {9}

The Seven-Fold Way And Acausality

In the Pymander text, beyond the seven spheres of the anados there is the realm of ‘the ogdoadic physis’ – with particular forces and powers – and, beyond that, another realm; both described in relation to theos. As Myatt explains in his commentary on the Pymander text – in reference to section 26 and the Greek word δύναμις – these are quite distinct from the seven spheres:

“δύναμις. Those forces, those particular powers – or, more precisely, that type (or those types) of being(s) or existence – that are not only beyond the septenary system but beyond the ogdoadic physis of those mortals who have, because of their journey (ἄνοδος) through the septenary system, achieved immortality.

It is therefore easy to understand why some considered there were, or represented their understanding/insight by, ‘nine’ (seven plus two) fundamental cosmic emanations, or by nine realms or spheres – qv. the quote from Cicero {10} – the seven of the hebdomad, plus the one of the ‘ogdoadic physis’ mentioned here, plus the one (also mentioned here) of what is beyond even this ‘ogdoadic physis’. However, as this text describes, there are seven realms or spheres – a seven-fold path to immortality, accessible to living mortals – and then two types of existence (not spheres) beyond these, accessible only after the mortals has journeyed along that path and then, having ‘offered up’ certain things along the way (their mortal ethos), ‘handed over their body to its death’. Ontologically, therefore, the seven might somewhat simplistically be described as partaking of what is ‘causal’ (of what is mortal) and the two types of existence beyond the seven as partaking of – as being – ‘acausal’ (of what is immortal). Thus, Pœmandres goes on to say, the former mortal – now immortal – moves on (from this first type of ‘acausal existence’) to become these forces (beyond the ogdoadic physis) to thus finally ‘unite with theos’: αὐτοὶ εἰς δυνάμεις ἑαυ τοὺς παραδιδόασι καὶ δυνάμεις γενόμενοι ἐν θεῷ γίνονται.”

These two realms beyond the seven spheres are echoed in Naos, with a description of septenary ‘tree of wyrd’ being symbolically enclosed within a double-tetrahedron:

“From an initiated viewpoint, the seven spheres are seen to form a three-dimensional pattern where every sphere is linked to every other twice, although in a physical representation (e.g. a model) the two-fold nature of the connecting paths are shown only for Moon/Saturn, Venus/Mars and Mercury/Jupiter. This three-dimensional structure is considered to lie enclosed within a double-tetrahedron.”

This symbolic double-tetrahedron is related to ‘the nine angles’ and thence to the axiom of acausality and thus to the duality of causal and acausal. And it is this axiom of acausality which is central to the O9A’s seven-fold way, as another more pertinent echo of the Pymander text makes clear, which is that, as mentioned previously, Naos states that “the goal of sentient life is to […] become part of the acausal (i.e. ‘immortal’ when seen from the causal). Initiation, and ‘the Mysteries’ (i.e. the seven-fold Way), are the means to achieve this.”

Thus, in the septenary tradition of the Order of Nine Angles the realms beyond the seven spheres are described in terms of acausality, as being part of the acausal, with the mortal – having successfully undertaken their journey along the seven-fold way – entering into a new and immortal existence in the realms (or universes) of the acausal. For, although, the singular ‘acausal’ and terms such as ‘acausal realm’ are often used, it is noted in Naos that “generally the singular is used to avoid semantic complications, although the Septenary tradition accepts the near certainty that many such ‘acausal’ universes exist to compliment ‘our’ causal universe.”

There is, therefore, in the seven-fold way, an understanding of the goal in terms not of ‘becoming united with theos’ (as in the hermetic text) but rather in terms of egressing into the realms of the acausal and of a new existence in the acausal. That is, in place of the ancient theological explanation – of theos, and of ‘a science of divine things’ – the O9A have a modern metaphysics, an axiomatic theory, of causal and acausal {11}, of ‘a new science of different types of energy’.

For the basis of this theory is that there are two fundamental forms – or, more precisely, two types of apprehension of – energy in the cosmos: the causal energy familiar from scientific studies into electromagnetism, gravity, and nuclear processes; and the ‘acausal’ energy familiar to us in the biological why and the how of living things being different from non-living things, and also familiar to us in our psyche, especially in ‘archetypes’ and which archetypes are expressive of the reality of we humans having, via evolution, the advantage of reason, of a developed consciousness.

This ‘acausal’ energy is posited to have an a-causal origin, with living things – including ourselves – being nexions (a gate to the acausal, as Naos explains it). That is, we are capable of presencing {12} – or having access to – such acausal energy. What differentiates us from all the other living beings we know is that we have (or seem to have) the ability to consciously be aware of this ‘acausal’ energy and to access it, understand it (currently in a limited way) and increase it. Hence why the seven-fold way deals with sorcery, for sorcery is understood as a means to access, and to presence, such acausal energy in ourselves, and in the causal.

The septenary anados is also described, in Naos, in modern terms, and as a practical esoteric art capable of leading a person toward Adeptship (the fourth of the seven stages) and then to immortality, with this anados contrasted with what usually and naturally occurs to human beings. Thus,

“In the development of an individual as an individual develops naturally (i.e. without the aid of esoteric Arts) the ‘ego’ stage lasts from youth to middle-age: there is a need to establish an outward ‘role’ (in society/clan etc.), to find a ‘mate’ and propagate and to care for the physical/material needs/pleasures.

The ‘self’ is the ‘stage’ beyond this – when there is an apprehension (often only intuitive outside of magick) of (a) the wyrd of the individual and (b) the separate existence of other individuals as those individuals are in themselves. Put simply, (b) involves a degree of ’empathy’. In the natural state, the self may evolve in ‘middle age’ or before – and often arises as a consequence of formative experiences (e.g. experience of war; personal loss; tragedy). In the natural state (because the unconscious has not been properly experienced and integrated) there is almost always a conflict with the ‘ego’ desires/pressures so that the insight, given by the self, is sometimes lost by the individual who returns to an ‘ego’ existence.

The ‘wisdom’ of ‘old age’ is the gradual resolution of this conflict in favour of the self. In the past, the striving of an individual psyche for self-hood was often represented by myths and legends. Another term for ‘self-hood’ (the living of the role of the self- where the perception of ‘Time’ differs from that of the ‘ego’) is ‘individuation’. Esoterically, self- hood/individuation is Adeptship – but Adeptship implies much more than ‘individuation . It implies a conscious, rational understanding of one’s self and that of others as well as skill/mastery of esoteric Arts and techniques. It also implies a ‘cosmic Aeonic perspective’ to the Wyrd and the self. Individuation may be seen as a natural stage, achieved by the natural process of living (for some, at least) whereas Adeptship is a goal attained by following an esoteric Way; that is, which results from Initiation into the mysteries. As such, Adeptship contains individuation, but is greater than it.

Also, individuation is itself only a stage: there are stages beyond even this: it is not the end of personal development […] Beyond, lies the ordeal of the Abyss and the birth of the Master/Mistress – beyond them lies Immortality. Expressed simply, the ‘ego’ has no perception of acausal ‘time’ – but is unconsciously affected by acausal energies; the ‘self has some perception of acausal ‘time’ and is less affected by acausal energies. The Adept has learnt to control the personal acausal energies of the psyche (external/internal magick) – there still remains, however, ‘Aeonic’ energies which affect even the self. Control/mastery of these takes the individual beyond the Abyss.”

In effect, this is a similar but clearer, more complete, and perhaps a more precise, version of the mystical description Pœmandres gives in the quotation above about the mortal hastening “through the harmonious structure” and ‘offering up’ various things along the way.

While the seven-fold way is clearly a modern anados which enshrines the ancient hermetic and rather mystical tradition of an individual seeking to attain immorality, it is also, and importantly, different. For it is a practical and a decidedly occult anados, a means of individual transformation and learning, involving as it does the use of sorcery; ordeals such as the grade ritual of internal adept where the candidate has to live alone in wilderness isolation for around three months; and a guided – an initiatory – exploration of the supernatural realms (or archetypal realms, depending on one’s perspective) part of which involves working with Tarot images and evoking ‘supernatural’ (or archetypal) forms termed ‘the dark gods’. There is therefore, as a study of Naos makes clear, a melding of ancient traditions – occult, alchemical, hermetic, mystical – with newer esoteric, occult, techniques such as The Star Game and Esoteric Chant.

Arabic And Alchemical Influences

One of the most fascinating, as well as one of most important if neglected, aspects of the seven-fold way is the representation of the anados – and the whole septenary system – by The Star Game, which has 27 pieces spread over 7 boards and 126 squares in the simple version, and, in the advanced version, 45 pieces per player over 308 squares and 7 main boards.

In contrast to the ancient, Hellenic, and pre-Hellenic, traditions – and the septenary ‘tree of wyrd’ – the seven boards are not named after the seven classical planets {13} but are given the names of stars: Naos, Deneb, Rigel, Mira, Antares, Arcturus, and Sirius. Which might explain why the title Naos was given to the first of the O9A’s guides to their seven-fold way, as Naos is the last stage, that of Immortal {14}.

As described in Naos,

“The Star Game contains, in its symbolism and techniques, all the esoteric wisdom of alchemy, magick and the Occult.”

It also, in its pieces and their permutations and moves, is a representation of what the O9A mean by the term ‘nine angles’ that is, of the nine combinations of the three fundamental alchemical substances (salt, sulphur, mercury), and which nine combinations are the essence of the nexion we are between causal and acausal. As such, they re-present the various elements of acausal energy in the causal, as well as being a symbology used to describe such things as Jungian ‘personality types’, archetypes, and the seven fundamental, Earth-bound Aeons and the subsequent two ‘cosmic aeons’.

1-5_1

The inspiration for these nine alchemical combinations or nine emanations (and their causal/acausal permutations) was, according to Anton Long, an ancient Arabic manuscript, of a few folios, he read in Persia while travelling and studying in the Middle East and Asia in 1971, and to which MS some scribe had added some scholia and the title Al-Kitab Al-Alfak (which translates as The Book of The Spheres), for in ancient Muslim alchemy, cosmology, and cosmogony, there are nine cosmic spheres, or ‘supernatural’, realms.

The most distant of these spheres or realms is falak al-aflak, the ‘primary of the spheres’. Below this (and thus nearer to us) is al-kawakib al-thabitah {15}, the realm of the heavenly fixed stars. Next is Zuhal, the sphere of Saturn. Then there is Mushtari, the sphere of Jupiter, followed by Marikh (Mars); Shams (the Sun); Zuhrah (Venus); Utarid (Mercury); and finally Qamar, the sphere of the Moon.

It seems possible, therefore, that this Arabic schemata – of seven named planetary spheres, and of falak al-aflak and al-kawakib al-thabitah – may have been directly or indirectly inspired by Hellenic Greek texts such as Pymander section of the Corpus Hermeticum, or it may link directly to an earlier Persian (or possibly Indic) tradition which itself directly or indirectly inspired later Hellenic texts such as the Corpus Hermeticism {16}

The Complete Seven-Fold Way

As the title of Naos states, it is a practical guide to modern sorcery – the emphasis being on sorcery – and as such deals only in part with the seven-fold way of the O9A. The complete system of occult training – the practical anados – that is the seven-fold way of the O9A, up to and including Internal Adept, is described in great detail in the 981 page text The Requisite ONA {17}. This training involves difficult and testing techniques and experiences, some of which are unique to the O9A, and includes such things as (i) Insight Roles, (ii) physical challenges, and (iii) finding a companion and, with them, forming and running a practising occult group (a Temple, or nexion) dedicated to performing ceremonial sinister/satanic rituals of the kind described in the O9A’s Black Book of Satan. Insight Roles, for example, require the O9A initiate to adopt a way of life, or a particular occupation, that is the opposite of their current life-style or occupation, and, as explained in the ‘Introduction To Insight Roles’ section of The Requisite ONA, an Insight Role

“must last a minimum of one year (that is, in this instance for one particular and specific alchemical season) – [and] should be chosen so that the task undertaken is in most ways the opposite of the character of the Initiate. The Initiate is expected to be honest in assessing their own character, as they are expected to find a suitable Insight Rôle for themselves, either a personal Insight Rôle, or an Aeonic one, and this assessment and this finding are esoterically worthwhile tasks in themselves.”

The intention of such techniques, challenges, and experiences, is to provide the candidate with structured, formative, life-changing, experiences – to harshly test them, to begin the process that fundamentally changes (and evolves) their character, developes a self-knowing and certain esoteric abilities and skills, moves them toward individuation, or which destroys/defeats them and thus reveals them as unsuitable – physically, mentally, and in occult terms – for the O9A.

As explained in The Requisite ONA in relation to the beginning stages of the seven-fold way:

“Sinister Initiation is the awakening of the darker/sinister/unconscious aspects of the psyche, and of the inner (often repressed) and latent personality/character of the Initiate. It is also a personal commitment, by the Initiate, to the path of dark sorcery. The dark, or sinister, energies which are used/unleashed are symbolized by the symbols/forms of the Septenary System, and these symbols are used in the workings with the septenary spheres and pathways. These magickal workings provide a controlled, ritualized, or willed, experience of these dark energies or ‘forces’ – and this practical experience begins the process of objectifying and understanding such energies, and thus these aspects of the psyche/personality of the Initiate. The Star Game takes this process of objectification further, enabling a complete and rational understanding – divorced from conventional ‘moral opposites’.

The physical goal which an Initiate must achieve developes personal qualities such as determination, self-discipline, élan. It enhances the vitality of the Initiate, and balances the inner magickal work. The seeking and finding of a magickal companion begins the confrontation/understanding of the anima/animus (the female/male archetypes which exist in the psyche and beyond) in a practical way, and so increases self-understanding via direct experience. It also enables further magickal work to be done, of a necessary type.

An Insight Role developes real sinister character in the individual; it is a severe test of the resolve, Sinister commitment and personality of the Initiate. The Grade Ritual which completes the stage of Initiation (and which leads to the next stage) is a magickal act of synthesis.

The tasks of an External Adept develope both magickal and personal experience, and from these a real, abiding, sinister character is formed in the individual. This character, and the understanding and skills which go with it, are the essential foundations of the next stage, that of the Internal Adept.

The Temple enables various character roles to be directly assumed, and further developes the magickal skills, and magickal understanding, an Adept must possess. Particularly important here is skill in, and understanding of, ceremonial magick. Without this skill and understanding, Aeonic magick is not possible. The Temple also completes the experiencing of confronting, and integrating, the anima/animus.

From the many and diverse controlled and willed experiences, a genuine self-learning arises: the beginnings of the process of ‘individuation’, of esoteric Adeptship.”

The Rite Of The Abyss and Beyond

While The Requisite ONA is a guide to the seven-fold way of the O9A up to and including the stage of Internal Adept, the next stage beyond The Abyss is dealt with in their text Enantiodromia: The Sinister Abyssal Nexion {18}, which contains details of the traditional (the Camlad) Rite of The Abyss with its month-long subterranean ordeal. The last mortal stage of the way is described in the O9A text that is simply entitled ‘Grade Ritual of GrandMaster/GrandMistress’ {19}.

As described in Enantiodromia: The Sinister Abyssal Nexion,

“The Sinister Abyssal Nexion is the esoteric term for what is more commonly (exoterically) known as The Abyss. In the Seven Fold Way of the Order of Nine Angles, The Abyss is described as separating the fourth and the fifth spheres of the Tree of Wyrd (ToW) – that is, separating the Grade of Internal Adept from the Grade of Master/LadyMaster. Furthermore, the Abyss represents the place(s) where the causal merges into the acausal, and thus where the causal is or can be “transcended”, so the individual can, if prepared, enter the realm of acausality and become familiar – sans a self – with acausal entities. Thus, The Abyss is a nexion to the acausal; a nexus of temporal, a-temporal, and spatial and a-spatial, dimensions […]

The Rite of The Abyss exists in two forms, one dating from the formation of the ONA some forty years ago [described in Naos], and the other, more traditional [more dangerous] one […]

The traditional Rite is quite simple and begins at the first full moon following the beginning of a propitious alchemical season – in the Isles of Britain this was traditionally the first rising of Arcturus in the Autumn. The Rite, if successful, concludes on the night of the following full moon.

The Rite as given in Naos requires a quartz tetrahedron. While three inch crystals – as mentioned in Naos – may work, to ensure success (in this Rite as in others using a quartz tetrahedron), the crystal has to be a perfect tetrahedron (no bevelled edges) and free from blemish, external and internal – with a height of six inches or more. Such crystals are rare, and costly, and often have to be custom made by someone skilled in cutting gemstones. In addition, although it is not stated in Naos, the chanting of the word ‘Chaos’ [ka-Os] in the ONA Rite of Entering The Abyss is according to the notation of the Atazoth chant [illustrated] above. Given the skill the aspirant candidate will have acquired in Esoteric Chant, they will know how to do this according to that notation.”

Thus the compilation The Requisite ONA together with the text Enantiodromia: The Sinister Abyssal Nexion, and the elsewhere published Grade Ritual of GrandMaster/GrandMistress, are all that an individual requires in order to follow the seven-fold way from its beginning to its mortal ending.


Conclusion: The O9A In Esoteric Perspective

In modern occultism, the seven-fold way, when correctly understood, stands in a class of its own, with the seven-fold way – the quest for immortality in an acausal realm – being a modern emanation of, or a direct ancestral continuation of, traditions (mystical and otherwise) that are thousands of years old.

The influence, or inspiration, of ancient mystical traditions is clearly evident in the O9A’s seven-fold way, whether these are direct – in the case of the Hellenic Pymander text and of early Arabic alchemy and cosmogony – or indirect, as in the case of the Hellenic and the Arabic traditions being themselves related to, or a continuation of, earlier Persian or Indic mystical traditions.

What is also clear is that the septenary tradition of the O9A – driving from Hellenic, Arabic, or Persian and Indic, sources – is (i) quite distinct from the much later, much vaunted, much written about, Kabbalah based system of modern Western occultism (which the O9A have always claimed is a distortion of the genuine, ancient, tradition), and (ii) a modern, practical, and a decidedly occult, anados that (in contradistinction to all modern occult groups) uses the technique of practical ordeals such as the basic (c. three month) wilderness living – or the extended (c. six months) wilderness living – of the grade ritual of Internal Adept, and the (lunar) month-long subterranean dwelling of the Camlad Rite of The Abyss, and which ordeals are themselves modern versions of ancient esoteric techniques designed to test the candidate and cultivate both self, and esoteric, understanding.

In esoteric perspective, the O9A’s seven-fold way is a modern, elitist, and difficult and dangerous, anados which enshrines the ancient Hermetic, the occult, and the alchemical, tradition of an individual seeking to attain immorality by practical means; which, in the seven-fold way, is via ‘internal sorcery’: the transformation of the individual through an exploration of the supernatural (or archetypal) realms and by ordeals such as the grade ritual of internal adept.

R. Parker
January 2014

Notes

{1} Connell Monette. Mysticism in the 21st Century. Sirius Academic Press, 2013. ISBN 978-1940964003

{2} Senholt, Jacob. Secret Identities in The Sinister Tradition, in Per Faxneld & Jesper Petersen (eds), The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012, p.253

{3} David Myatt. Mercvrii Trismegisti Pymander de potestate et sapientia dei. 2013. ISBN 978-1491249543

Myatt’s translation and commentary is also freely available in pdf format; for example, here – Mercvrii Trismegisti Pymander.

{4} My review of Myatt’s translation, published in 2013, is reproduced in full in Appendix 2.

{5} Mercvrii Trismegisti Pymander, translation, section 3. All the quotations from the Pymander text given here are taken from Myatt’s translation.

As Myatt notes in his commentary on this passage, in reference to theos:

“Does θεός here [γνῶναι τὸν θεόν] mean God, a god, a deity, or the god? God, the supreme creator Being, the only real god, the father, as in Christianity? A deity, as in Hellenic and classical paganism? The god, as in an un-named deity – a god – who is above all other deities? Or possibly all of these? And if all, in equal measure, or otherwise?

The discourse of Pœmandres, as recounted in the tractate, suggests two things. First, that all are meant or suggested – for example, Τὸ φῶς ἐκεῖνο͵ ἔφη͵ ἐγὼ νοῦς ὁ σὸς θεός could be said of Pœmandres as a god, as a deity, as the god, and also possibly of God, although why God, the Father – as described in the Old and New Testaments – would call Himself Pœmandres, appear in such a vision, and declare what He declares about θεός being both male and female in one person, is interesting. Second, that the knowledge that is revealed is of a source, of a being, that encompasses, and explains, all three, and that it is this knowing of such a source, beyond those three conventional ones, that is the key to ‘what is real’ and to apprehending ‘the physis of beings’. Hence, it is better to transliterate θεός – or leave it as θεός – than to use god; and a mistake to use God, as some older translations do.”

[6} Mercvrii Trismegisti Pymander, translation, section 15.

[7} Mercvrii Trismegisti Pymander, commentary on section 24.

[8} Mercvrii Trismegisti Pymander, translation, section 24-25.

[9} Mercvrii Trismegisti Pymander, translation, section 28.

[10} In his commentary, Myatt quotes the Somnium Scipionis as described by Cicero, and gives his own translation of the Latin:

Novem tibi orbibus vel potius globis conexa sunt omnia, quorum unus est caelestis, extimus, qui reliquos omnes complectitur, summus ipse deus arcens et continens ceteros; in quo sunt infixi illi, qui volvuntur, stellarum cursus sempiterni. Cui subiecti sunt septem, qui versantur retro contrario motu atque caelum. Ex quibus summum globum possidet illa, quam in terris Saturniam nominant. Deinde est hominum generi prosperus et salutaris ille fulgor, qui dicitur Iovis; tum rutilus horribilisque terris, quem Martium dicitis; deinde subter mediam fere regionem Sol obtinet, dux et princeps et moderator luminum reliquorum, mens mundi et temperatio, tanta magnitudine, ut cuncta sua luce lustret et compleat. Hunc ut comites consequuntur Veneris alter, alter Mercurii cursus, in infimoque orbe Luna radiis solis accensa convertitur. Infra autem iam nihil est nisi mortale et caducum praeter animos munere deorum hominum generi datos; supra Lunam sunt aeterna omnia. Nam ea, quae est media et nona, Tellus, neque movetur et infima est, et in eam feruntur omnia nutu suo pondera. [De Re Publica, Book VI, 17]

Nine orbs – more correctly, spheres – connect the whole cosmic order, of which one – beyond the others but enfolding them – is where the uppermost deity dwells, enclosing and containing all. There – embedded – are the constant stars with their sempiternal movement, while below are seven spheres whose cyclicity is different, and one of which is the sphere given the name on Earth of Saturn […]

[11} An outline of this axiomatic theory is given in Appendix 3.

{12} The term ‘presencing’ is, so far as I know, uniquely used by the O9A (that is, by Anton Long) in modern occult discourses, and derives from obscure medieval and renaissance MSS and books dealing with alchemy and demonology. For example, in the 1641 work by the classical Greek and Hebrew scholar Joseph Mede entitled The Apostasy of The Latter Times. Or, The Gentiles Theology of Dæmons, where the phrase “the approaching or presencing of Dæmons” occurs.

[13} As Myatt notes in his Pymander commentary, “the seven classical planetary bodies, named Moon, Mercury, Venus, Mars, Sun, Jupiter, and Saturn, [are] well-described in ancient texts, from ancient Persia onwards. Copenhaver [Hermetica, The Greek Corpus Hermeticum and the Latin Asclepius, Cambridge University Press, 1992, p.105] refers to some of the scholarly literature regarding these seven.”

[14} In origin, naos is an ancient Greek word. In his 2013 article Fifty Years Of Diverse Peregrinations, Myatt quotes Pausanius and gives his own translation of that portion of the Greek text which mentions ναός in connection with άγνωστος θεός (agnostos theos) the un-named, the unknown, god or gods:

ἐνταῦθα καὶ Σκιράδος Ἀθηνᾶς ναός ἐστι καὶ Διὸς ἀπωτέρω, βωμοὶ δὲ θεῶν τε ὀνομαζομένων Ἀγνώστων καὶ ἡρώων καὶ παίδων τῶν Θησέως καὶ Φαληροῦ [Pausanius, Ἑλλάδος περιήγησις 1.1.4]

Also here is a shrine [ ναός ] to Athena Skirados and, further afield, one to Zeus, and others to [the] un-named unknown gods, to the heroes, as well as to those children of Theseus and Phalerus

In O9A mythos, the star named Naos is in proximity to one of the physical nexions that are said to exist in our causal space-time, and through which passage to and from the acausal is possible. According to O9A aural tradition, such physical nexions have allowed some of ‘the dark gods’ to come forth, in the past, into our reality. Hence, so the story goes, the myths and legends about dragons and ‘demons’.

{15} In respect of al-kawakib al-thabitah, see, for example, the Arabic manuscript Kitab Suwar al-kawakib al-thabitah (c.1010 AD) in the Bodleian Library, Oxford (Marsh collection, 144).

{16} For references to a septenary type system in ancient Persian texts, see Reitzenstein and Schaeder: Studien zum antiken Synkretismus aus Iran und Griechenland, (Studien der Bibliothek Warburg), Teubner, Leipzig, 1926.

{17} The Requisite ONA (pdf, 49 Mb) includes a comprehensive guide to the seven fold way, ceremonial sorcery, and Insight Roles; a copy of the Black Book of Satan; a facsimile version of the original 1980s Naos; plus The Grimoire of Baphomet and the four works of occult fiction that form the instructional Deofel Quartet.

The cautionary O9A note regarding later versions of Naos is still valid:

The genuine facsimile copies of the 1980s text in pdf format are c. 45 Megabytes in size, and contain: (1) the handwritten words Aperiatur Terra Et Germinet Atazoth on the first page, and the handwritten word Brekekk (followed by an out-of-date address) on the last page; (2) a typewritten table of contents on page 3 which includes – in the following order – Part One, Part Two, Appendix, Part Three Esoteric MSS; (3) a distinct facsimile image of the spiral binding on the left hand side of every page until p.70. In addition, genuine copies of the original MSS include facsimile images of hand-drawn diagrams, including the advanced Star Game, and The Wheel of Life.

{18} Enantiodromia – The Sinister Abyssal Nexion (pdf, Second Edition 2013 ev)

{19} The text of this rite is given in full in Appendix 1.


Article source: http://omega9alpha.wordpress.com/seven-fold-way/


Time and The Separation of Otherness (Part One)

Editorial Note: We publish here an interesting, indeed fascinating (given its mention of such topics as string theory), article by Myatt explaining an outré part of his ‘philosophy of pathei-mathos’, aka his ‘numinous way’.

David Myatt

David Myatt

Time and The Separation of Otherness

Part One

Causal Time and Living Beings

In the philosophy of pathei-mathos, Time is considered to be an expression of the φύσις of beings [1], and thus, for living beings, is a variable emanation of ψυχή, differing from being to being and representing how a living being can change or may change or has changed, which such change being a-causal [2].

Thus, Time – as conventionally understood and as measured/represented by a terran-calendar with durations marked hours, days, weeks, and years – is regarded as an abstraction [3], and an abstraction which attempts to interpret living beings as functions of or as limited to a linear cause-and-effect described by separated moments progressing from a past to a present and thence to some future ‘time’. Such conventional measured causal time may therefore be said to contribute to the concealment of the nature of living beings.

This conventional idea of time can be conveniently described as linear or causal-time, and considered as aptly represented by the term duration, a term which is a better translation of the Greek χρόνος than the English word ‘time’, as for example in Oedipus Tyrannus vv. 73-75:

καί μ᾽ ἦμαρ ἤδη ξυμμετρούμενον χρόνῳ
λυπεῖ τί πράσσει: τοῦ γὰρ εἰκότος πέρα
ἄπεστι πλείω τοῦ καθήκοντος χρόνου

But I have already measured the duration
And am concerned: for where is he? He is longer than expected
For his absence is, in duration, greater than is necessary.

Such causal-time is the time of sciences such as physics and astronomy, with the universe, for instance, considered to be an entity ‘expanding’ as such expansion is measured by fixed linear points termed past, present, and future. Similarly, space itself is construed as a causal, dimensional, space-time manifold [4]. Thus and conventionally, to understand matter/energy is to ‘know’ (to observe or to theorize) how causal entities – such as elementary particles, or physical objects such as planets and stars – move and change and relate to each other (and other matter/energy in terms of composition and interactions) in this posited space-time manifold. There is thus a sense of physical order; a hierarchy of sub-atomic » atomic » ‘classical mechanics’ » gravitational » cosmological, with events occurring in the causal sequence past-present-future, and with interactions described in terms of certain fundamental physical forces, be such descriptions based on ‘string theory’, quantum theory [5], relativity theory, classical mechanics, or some theory which attempts to unify current descriptions of the aforementioned causal hierarchy.

This causal time is a quantity; a measurement of the observed or the assumed/posited/predicted movement of ‘things’ according to a given and a fixed pre-determined scale, and which measurement and fixed scale allows comparisons to be made regarding the movement or ‘change’ in position of ‘things’.

While this understanding of time, and of space, has provided a useful understanding of the external world and aided the construction of machines and the development of a modern technology – and thus enabled humans to set foot on the Moon and send spacecraft to photograph the planets in our solar system – it is nonetheless limited in respect of revealing and understanding the φύσις of beings and thus the relation between living beings.


The Error of Causality As Applied to Living Beings

The understanding of Time as a manifestation of the φύσις of beings is derived from the acausal knowing that empathy provides [6]; and a knowing that allows us to make a philosophical distinction, in respect of Time, between an observed or posited movement and ‘a change’; with the former – movement – applicable to observed or posited physical things and the latter – change – to living beings. For example ‘change’ describes how a tree – a living organism – grows and which change includes, but is not limited to, the measured movement (in causal time and causal space) of its branches and its trunk as measured in fixed units such as girth and height and the position and size of branches in relation to other branches and nearby objects.  Such change – of a living being – is an effluvium, a fluxion [7].

That is, living beings possess or manifest a type of Time – a species of change, manifest as a fluxion – that is different from the movement (the time) of things and thus different from the time used in sciences such as physics.

Furthermore, there is not only a distinction between a living being and a thing, but also the distinction regarding the assumed separation of beings. As a finite emanation (or presencing) of ψυχή, a living being is not, according to its φύσις, a separate being; as such, it cannot be ‘known’ – its nature cannot be understood – by external causal observations or by ‘measuring’/describing it (in terms of ‘space’) in relation to other living beings or to ‘things’ and/or by using such observations/observational-classifications/measurements/descriptions to formulate a theory to characterize a ‘type’ (or genus or species) that such a living being is regarded as belonging to. For its φύσις is manifest – known – by its acausal relation to other living beings and by the acausal interconnectivity of such beings. Such a knowing is numinous; that is, an awareness of living (and often dependant) connexions and of the unity of Life beyond the finite, mortal, emanation we, as an individual human being, are.

In personal terms, the error of applying causal time, and the perception derived therefrom, to living beings is most evident in causal abstractions, and in what we may refer to as the dialectic of egoism: of ourselves as one distinct, self-interested, human being contrasted with (or needing to be contrasted with) and often opposed to (or needing to be opposed to or seen to be opposed to) other humans. Thus, for millennia we have manufactured causal abstractions and identified with one or more of them, saught to bring them into being; as we have opposed other abstractions and especially those humans who identify with some abstraction or whom we have assigned to some abstraction, such as some group or some faith or some nation or some ethnicity or some ideology regarded as ‘inferior’ to ‘ours’ or as ‘bad’ compared to ‘ours’. Similarly, we humans have for millennia often felt compelled to place our own self-interest, our welfare, before that of other humans – and before the welfare of Nature [8] – just as we have been often compelled and often are still compelled to strive, competitively or otherwise, against other humans in order to establish or reaffirm our personal identity, our difference from them (or their ‘inferiority’ compared to us). Thus has there been, and thus is there, hubris and suffering. Thus has there been, and thus is there, a lack of appreciation of the numinous and a lack of understanding of our φύσις and that of the φύσις of the other living beings (including other humans) who share this planet with us.

In summary, applying causal time to living beings creates and maintains division and divisiveness; while the perception of acausal time brings an appreciation of the numinous and thus a knowing of the inherent unity behind our ordinary understanding of separate living beings.

David Myatt
November 2012

Notes

[1] While it is convenient to understand φύσις simply as the ‘nature’ of a being, the term, as used in the philosophy of pathei-mathos, implies a revealing of not only the true ‘nature’ of beings but also of the relationship between beings, and between beings and Being.

[2] In respect of the acausal, refer to my texts Some Notes On The Theory of The Acausal (2010) and Toward Understanding the Acausal (2011).

Furthermore, it is useful to make a distinction, in terminology, between living beings/existents and non-living beings/existents. Thus, a ‘thing’ is used to describe matter or objects (natural or constructed) which do not possess the quality termed life, and which life is possessed by organisms. Currently, we observe or assume life by the following seven attributes: a living organism respires; it moves or can move without any external force being applied as cause of such movement; it grows or changes; it excretes waste; it is sensitive to, or aware of, its environment; it can reproduce itself, and it can nourish itself.

ψυχή is ‘Life qua being’, with our own being (as a human) understood as a mortal emanation of ψυχή. Thus ψυχή is what ‘animates’ us and what gives us our φύσις, as human beings. ψυχή is also how we can begin to apprehend Being and how we relate to Being.

[3] An abstraction is defined, in the philosophy of pathei-mathos, as:

“A manufactured generalization, a hypothesis, a posited thing, an assumption or assumptions about, an extrapolation of or from some-thing, or some assumed or extrapolated ideal ‘form’ of some-thing. Sometimes, abstractions are generalization based on some sample(s), or on some median (average) value or sets of values, observed, sampled, or assumed.Abstractions can be of some-thing past, in the present, or described as a goal or an ideal which it is assumed could be attained or achieved in the future.

All abstractions involve a causal perception, based as they are on the presumption of a linear cause-and-effect (and/or a dialectic) and on a posited or an assumed category or classification which differs in some way from some other assumed or posited categories/classifications, past, present or future. When applied to or used to describe/classify/distinguish/motivate living beings, abstractions involve a causal separation-of-otherness; and when worth/value/identity (and exclusion/inclusion) is or are assigned to such a causal separation-of-otherness then there is or there arises hubris.” Vocabulary of The Philosophy of Pathei-Mathos (2012)

The separation-of-otherness is a term used to describe the implied or assumed causal separateness of living beings, a part of which is the distinction we make (instinctive or otherwise) between our self and the others. Another part is assigning our self, and the-others, to (or describing them and us by) some category/categories, and to which category/categories we ascribe (or to which category/categories has/have been ascribed) certain qualities or attributes.

Given that a part of such ascription/denoting is an assumption or assumptions of worth/value/difference and of inclusion/exclusion, the separation-of-otherness is the genesis of hubris; causes and perpetuates conflict and suffering; and is a path away from ἁρμονίη, δίκη, and thus from wisdom.

The separation-of-otherness conceals the nature of Beings and beings; a nature which empathy and pathei-mathos can reveal.

[4] Current exotic theories – such as ‘string theory’ (including M-theory) – are still based on an ideation of space-time that involves a causal-only time (time as a measurable and a separate quantity).

‘String’ theories posit not only transformations of a non-zero ‘string’ or strings in a causal space-time instead of a ‘zero-dimensional point’ (or points) as in a classical three-dimensional Lorentz transformation or a four-dimensional Riemannian space, but also in possible manifolds whose dimensions are > 4 (as in a Hilbert space). Also, while they do not describe space-time as a Riemannian manifold (as general relativity does), such theories posit manifolds or structures – such as H-flux and topological ‘branes’ – which, and whose changes, are described by or come to be described by mathematical equations which involve a causal time – a measured or measurable movement – in relation to other properties (such as extension/space), be those other properties mathematical (as in a topology) or physical (as in a metric, Riemannian or otherwise). Thus, in perturbation theory and in order to consider possible experimental results of the theory, a space-time is posited consisting of a four-dimensional extended Minkowksi space combined with a compact Riemannian manifold; and as in M-theory where an 11-dimensional Minkowksi space has been assumed with the extra seven dimensions being ‘compacted’ or compactable.

All such theories are currently ‘exotic’ because they have not yet [as of 2012] led to any unique predictions that could be experimentally verified.

[5] Like ‘string theory’ and cosmological theories (such as general relativity) quantum mechanics is based on a posited causal space-time. Therefore, a quantum theory cannot be used to describe the φύσις of living beings or acausality.

[6] In respect of acausal knowing, see ‘The Nature and Knowledge of Empathy’ in The Way of Pathei Mathos: A Philosophical Compendium.

[7] The use of the term fluxion dates from the sixteenth century (ce) with the term describing a change that occurs naturally and also one that arises from or because of itself (an effluvium). A description used by John Davies in his 1616 (ce) work Mirum in Modum: “If the fluxion of this instant Now Effect not That, noght wil that Time doth know.”

As used here, fluxion describes how a particular living being not only changes/develops/manifests (that is, in an acausal manner) but also the fact of its (acausal) relation to other living beings and to Being.

[8] Nature is here understood as ‘the creative force’ that is the genesis of, and which maintains the balance of, the life which inhabits the Earth, and which life includes ourselves. This ‘creative force’ (or manifestation/presencing of ψυχή) can be and often has been understood as a particular type of living being, as ‘Nature’ personified.


Article source

http://perceiverations.wordpress.com/2013/09/22/time-and-the-separation-of-otherness/


The Theory of The Acausal

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Some Notes On The Theory of The Acausal

In respect of the theory of the acausal, [1] the terms acausality and acausal refer to ‘acausal space and acausal time’. That is, and in the context of this theory, both terms refer to a posited continuum different from the causal continuum of observed phenomena; which causal continuum has been described in terms of a four-dimensional space-time; and knowledge of and understanding about which causal continuum can be obtained by means of sciences such as physics, astronomy, and chemistry.

Essentially, therefore, acausality – as part of such a formal theory – 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 [2] 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 thus 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. That it is such acausal energy – emanating from, or having its genesis in, a posited acausal continuum – which gives to ordinary physical matter the attribute we term life, and which thus enables a living organism (in contradistinction to ordinary matter) to, and for example, reproduce itself, be sensitive to, or aware of, its environment, and move without any external (Newtonian) force being applied to it.

Therefore what it is important to remember is that acausality 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).

The 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 [3], 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 a 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 [4].

As for the nature of the acausal dimensions, they are currently undefined except as extensions to current mathematical concepts: as non-linear and non-spatial in Euclidean terms. That is, acausal space-time could be conceptualized as a new type of mathematical space, and not as a geometric space such as a Euclidean space of three measurable dimensions or a four dimensional space-time manifold as described by certain physical and cosmological theories (such as general relativity). [5]

Thus the new type of mathematics required would describe the new type of (acausal) geometry of this new type of mathematical space possibly having an infinite number of ‘dimensions’, and which geometry does not involve a linear, physically measurable, ‘time’ but rather something akin to a ‘time’ that is both topological [6] and variable (non-linear) in its simultaneity. [7]
To return to acausal energy. If this postulated – and presenced – 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 (defined as 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 physical/chemical/biological changes when placed 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. Thus such acausal energy might be harnessed in a manner similar to electrical energy.

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

 
David Myatt
2010

 

Notes

[1] The theory of the acausal was tentatively outlined in previous essays such as The Physics of Acausal Energy.

[2] By empathy here is meant 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.

[3] The term dimension is used here to refer to an aspect, or component, or quality, or arrangement, or an attribute of, a theorized/mathematical form (or space), and/or of an object/entity posited or observed.

One example of a mathematical form is an Euclidean space (geometry) described by three attributes – measurable dimensions – at right angles to each other. Another example is a four-dimensional manifold as used in the theory of general relativity, and one of which dimensions is a measurable (linear) ‘time’. One example of a mathematical space is a Hilbert space of infinite (unmeasurable) dimensions.

Thus the term dimension includes but is not limited to something measurable by physical means.

[4] It should by now be apparent that much of the terminology currently used in an attempt to describe and develope the theory of acausality – and to describe the perception and knowing of empathy on which the theory is based – is inadequate, and that many of the terms which are used need defining and explaining, and even then are open to misinterpretation often as a result of a failure by the author to adequately define and explain them.

However, until a non-verbal – a mathematical – description of the theory is formally developed, such terminology will have to suffice.

[5] Refer to footnote 3 for what the term ‘dimension’ signifies.

[6] Acausal time conceptualized as a transformation described by a topological space. Another alternative is to conceptualize acausal time as topologically variant.

[7] The term simultaneity is used here to express a quality of acausal time; that is, that the n-functions (where n is > 3 but ≤ ∞) which describe this type of time occur throughout the geometry described by the n-functions (dimensions) of acausal space. Or expressed somewhat differently, that not only is acausal time a simultaneous and non-simultaneous function of acausal space – and vice versa – but also that, in living beings, causal space-time is a function (simultaneous or otherwise) of acausal space-time (and vice versa).