Mythos Meaning Dark Gods

Classic ONA Texts

Mythos, Meaning, Acausality, Satan, and The Dark Gods

Contents

1. Satan, Acausal Entities, and The Order of Nine Angles2. Lovecraft, The Dark Gods, and Fallacies About The ONA3. Myths, Legends, Dark Gods, and Occult Mystique4. Acausality, The Dark Gods, and The Order of Nine Angles

The Discovery and Knowing of Satan

Satan, Acausal Entities, and The Order of Nine Angles

The Order of Nine Angles is an esoteric association of individuals, and the emphasis ofthis association is on: (1) practical experience and challenges (Occult, exoteric, andamoral) and (2) on the authority of individual judgement. Thus, for the ONA, whatmatters is the individual developing, from their own years-long (mostly decades-long)practical experience, a personal weltanschauung: that is, discovering their ownindividual answers to certain questions concerning themselves, life, existence, theOccult, and the nature of Reality.

Hence the ONA – by our Labyrinthos Mythologicus, our philosophy and praxis, ourtraditions – just suggests, incites, inspires, annoys, tests, challenges, provokes,intrigues, perplexes, and (in some individual cases and if asked for) may offer somepractical personal guidance. We also place no restrictions – moral, legal, or otherwise– on the individual nor assign any moral value to the methods, the praxis, which wesuggest might lead to knowledge, insight, discovery, self-development and thence toanswers to questions concerning life, existence, the Occult, and the nature of Reality.In fact, we positively encourage amoral experiences, heresy, and the transgression ofaccepted norms.

Therefore in specific matters – such as the nature and reality of the being describedby the exoteric name Satan, and the nature and reality of what we have termedacausal entities [the Dark Gods et al] – we expect individuals to arrive at their ownconclusions, based on their own practical experience and learning, since we have nodogma about such matters, no orthodoxy, and certainly make no claims that wepossess the truth or have all the answers, and certainly never claiming that wepossess some sort of absolute authority: diabolical, supra-personal, revelatory, orwhatever. Our authority, such as it is, is that deriving from and manifest in theaccumulated individual pathei-mathos – the experience and the learning – of ourmembers.


What we do claim is that our practical way works, in terms of encouraging andproducing a certain type of individual, and in terms of assisting those individuals todevelop a certain wisdom and insight, both Occult and otherwise.

Apprehensions of Satan and Acausal Entities

In respect of Satan and acausal entities, our tradition – our accumulated individualpathei-mathos – suggests that there are two possible modes of apprehension of suchbeings/entities, and that one of these apprehensions can only be known by individualsactually engaging in practical Occult activity of a certain type [i.e. following our SevenFold Way from Initiate to Internal Adept]. Having then so discovered and soexperienced this particular apprehension, they are then and only then (in our view) ina position to make an informed and personal judgement about which of the twosuggested apprehensions, in their opinion, might be a valid apprehension of Reality.

These two modes of apprehension of such entities are:

(1) The first mode of apprehension is that Satan and such entities have their origin,their existence, their reality, in our human consciousness/unconscious/imagination sothat, in effect, they are symbols/archetypes, with Satan [the Satan] being, for example,an archetype of heresy, rebellion, chaos, and adversarial conflict, and/or withourselves as individuals being a satan and thus heretical, rebellious, adversarial,amoral. [1]

This mode of apprehension of such entities – while allowing for certain Occultmysteries and even (to some extent) for sorcery – is one dependant on Reality asconceived and as understood by Phainómenon; by what is apparent to us by means ofour physical senses and what we deduce by causal means (by for examplemathematics and experimental science) from such Phainómenon. In this Reality,sorcery is most often understood as an effect or effects of the human will, eitherindividually (as in hermetic magick) or collectively (as in ceremonial magick).

In this particular apprehension, Satanism is conceived by the ONA as an Occultadversarial praxis, as an individual and group rebellion, as heresy, as one means ofexeatic living, and as a causal form to Presence/Experience The Dark in this currentstill Nazarene-infested Aeon. Here, Satan can be discovered within us, and withinothers: and conceived as being part of our nature as human beings.

In this mode, Satan has no ultimate power or authority over us since such power andsuch authority as are deemed to be satanic are conceived as being within us orcapable of being acquired by us by our development and liberation as individuals.

(2) The second mode of apprehension is that Satan and such entities are actual typesof being (acausal life/energy) in a posited acausal continuum, which acausalcontinuum is quite distinct from the causal phenomenal realm described by suchsciences as physics and astronomy, and which acausal beings are quite distinct fromall the life-forms we know and have experienced by Phainómenon and understood bycausal sciences such as biology. [2]

This mode of apprehension is thus one which posits/suggests a Reality of an acausal


universe beyond/separate from the causal universe of Phainómenon (and of physicalgalaxies, stars, planets), and also of acausal beings living in this weird a-spatial,a-temporal, acausal universe, with the Cosmos being the totality of causal and acausaluniverses.

This apprehension is one where Satan is one entity of a particular acausal species, andwhich entity is said (by tradition) to have presenced/been manifest on Earth (by meansof a nexion or nexions) in our historical past, with the being exoterically named Satansaid to be, when manifest in the causal, a shapeshifter with the ability to assumehuman and other forms.

In this particular apprehension, Satanism is conceived by the ONA as the praxis andthe way of life of those who are, or who seek to be, a friend both of the acausalshapeshifting entity known by the causal name ‘satan’ and a friend of other acausalbeings similar to this Satan. Here, in this mode of apprehension, it is said that thisentity Satan – and similar acausal entities – can be discovered/’contacted’/known byvarious esoteric rites and methods, and that one means of cultivating such afriendship is to follow our traditional Seven Fold Way as outlined in Naos, and in textssuch as the original Black Book of Satan and The Grimoire of Baphomet. [3]

In this mode, Satan – and some other acausal entities – are understood as beings farmore powerful than ourselves, and beings which we, as humans, cannot (even byOccult means) control.

Individual Judgement and the Appearance of Opposites

The ONA thus has two apprehensions of Satan and thus two types of satanism, withindividuals free to choose and use and experience which of these satanisms they wantor believe might be useful.

For such use and experience, of both, is according to our tradition the means wherebyeach individual can decide which – or neither, or both – of these satanisms theirjudgement informs them presents a better understanding of themselves, of Satan, andof Reality. Thus will they – or thus can they, possibly – become aware of the esotericessence which has become hidden through causal abstractions and even by naming[4], and which awareness is of opposites-as-appearance not as Reality.

Hence one reason why the ONA – esoterically known and appreciated – is anassociation of sinister-numinous emanations, and why (of course) we continue toannoy, provoke, intrigue, and perplex many Occultists (especially many who describethemselves as Satanists) and why we continue to incite and inspire others by ourtests, our challenges and our mysteriums.

Anton Long2011 evOrder of Nine Angles

Notes:


[1] Refer for instance to the ONA text The Geryne of Satan (pdf).

[2] A brief overview of the acausal is given in the ONA text The Ontology and Theologyof Traditional Satanism.

[3] Controversially, we apprehend Baphomet as The Dark Goddess, the entity – thelady – to whom human sacrifices were and are made. She is the bride-and-mother ofSatan.

[4] Which naming includes ‘satan’. On this problem of names obscuring, refer to theONA text Denotatum – The Esoteric Problem With Names.

^^^Credits

Words/Forms: This article had its genesis in some private correspondence (during October 2011 ev) withsomeone living in Africa who, having been acquainted with the ONA for over a decade, sought to elucidatecertain esoteric matters relating to the ONA tradition, and one of whose questions related to Satan.

Pseudo-Mythology and Mythos

Lovecraft, The Dark Gods, and Fallacies About The ONA

Pseudo-mythology and Mythos

Lovecraft populated various of his stories with various creatures, or entities, and theseentities served mainly to enhance or decorate the stories; to provide what may betermed a certain sinister atmosphere. There was no attempt, nor even intent, toprovide such things as an ontology, a theology, for these entities – an orderedphilosophical framework – and, importantly, no attempt to provide a detailed esoteric(Occult) praxis whereby interaction with these entities, by humans, could beunderstood and affective results (or Occult change) achieved. For example, thefictional Necronomicon and the language invented for various “calls”, are meretheatrical props, devoid of real esotericism, despite the many silly claims subsequentlymade for them by some Lovecraft admirers.

In this sense, the Lovecraft entities form a pseudo-mythology, and not a mythos. Onlylater did people such as Derleth try, unsuccessfully, to provide some Occult context(based of course on Magian distortions), and some semblance of structure, althoughontological, ethical, theological, and epistemological, questions were never dealt with.Instead, a pseudo-history was developed.

In contrast, The Dark Gods (aka The Dark Ones) – mentioned in many and various


texts by the esoteric association known as The Order of Nine Angles – are part of amythos, having a distinct, and unique, ontology and Occult praxis, as well as beingpart of a complex esoteric philosophy which addresses ethical, etiological,epistemological, and other philosophical issues [1].

Thus, if one compares the two most important Dark Gods, Satan and Baphomet, with,for example, Cthulhu, then one can immediately see the difference, and understandthe claim – often made by critics of the ONA – that the ONA mythos of The Dark Godsis, in some way, derived from, or dependant upon what has, rather erroneously, cometo called the Cthulhu mythos of Lovecraft, for the mundane fallacy it is.

Cthulhu has a revulsive physical appearance, and is basically a physical entity existingin causal Space-Time – whose base or home is allegedly some far distant extra-terrestrial planet, and who apparently speaks, or is somehow receptive to or respondsto, some alien language, and who may or may not consist of some strange “alienmatter” which is or which maybe somehow be affected by the alignment of stars.According to Lovecraft’s pseudo-mythology, Cthulhu has a secret cult, on Earth,deriving from a time when Cthulhu and other Old Ones visited Earth – and whichcultists speak or chant some approximation of the alien language of the Old Ones, whocould communicate to humans via dreams. This cult desires to awaken the dead, butstill alive, Cthulhu who waits, dreaming.

Satan and Baphomet are living shapeshifting entities – of one specific species – whodwell in the acausal continuum, and who, since they are acausal beings, have theability to open nexions (“gates”) to our causal, phenomenal, continuum where they,being changelings, can assume various physical forms, including human form. [2]

Furthermore, Satan has a propensity for assuming physical male forms, and Baphometa propensity for female forms, so that, according to the mythos of the ONA, Baphomethas, in the past, been assumed to be, or come to be regarded as, The Dark Goddess,the violent, bloody, fecund Mistress of Earth, who is also mistress-bride-mother ofSatan.

In the ONA mythos, both of these Dark Gods – and some other such acausal entities –are said to have egressed, or travelled to, Earth many times in our historical past, withSatan, for example, giving rise to myths and legends such as that of Ahriman [3]. Inaddition, it is said to be possible – by various specified, practical, esoteric means [4] –for human beings to open a nexion to the acausal and make contact with some of theDark Gods, including Satan and Baphomet, with there being the possibility that suchentities will once again presence Themselves on Earth. Furthermore, some acausalentities, egressing in the past to Earth, may be the origin for myths and legends aboutdragons, and various demons.

Some of the particular acausal species known as The Dark Ones are said, in theirassumed human forms, to be able to copulate with human beings, and of producing orbearing half-human, half-changeling, offspring [5].

Thus, even this brief overview will suffice to show that the esoteric mythos of TheDark Gods is quite distinct from, bears little or no resemblance to, and is vastly more


comprehensive than, the un-esoteric pseudo-mythology of Lovecraft. In fact, sodifferent – philosophically, esoterically, and otherwise – that it seems ratherincomprehensible how some people can claim that the ONA mythos is derived from orsomehow indebted to the pseudo-mythology of Lovecraft.

Perhaps in desperation, the proponents of the theory of such indebtedness haveclaimed that the mention by the ONA of various “star alignments”, in reference toesoteric techniques to open nexions, is somehow proof of their claim. However, even acursory perusal of some of the relevant ONA texts – such as in The Grimoire ofBaphomet - will reveal no similarity whatsoever, for the ONA texts mention specificstars, such as Dabih, and particular alchemical seasons. That is, there is not onlyesoteric detail, but also practical and philosophical context – something totally lackingin the vague pseudo-mythology of Lovecraft.

What the proponents of the theory of such indebtedness do and have done is commitvarious logical fallacies, such as the fallacy of selective attention. That is, in theirdesire to prove their cherished theory or belief that the ONA must somehow beindebted to Lovecraft, they search for and try to find and spurious connections andrelations, trying to get a few facts to fit their theory, while ignoring the majority offacts that simply do not fit or support their theory.

The Irrelevancy of Evidence in Mythos

Mythos is affective, esoteric, and numinous. That is, it inspires, it provokes, itmotivates, enthrals, and presences acausal energy. It is wyrdful – a means of changefor human beings, and outlines or intimates how such wyrdful change can be brought-into-being.

The so-called objective, cause-and-effect, “truth” of a mythos – stated or written aboutby someone else – is basically irrelevant, for a mythos presences its own species oftruth, which is that of a type of acausal-knowing [6].

Thus, to seek to find – to ask for – the opinions, views, and such things as thehistorical evidence provided by others, is incorrect. For that is only their assessmentof the mythos, a reliance on the causal judgement of others; whereas a mythos, andespecially an esoteric mythos, demands individual involvement by virtue of the factthat such a mythos is a type of being: a living presence, inhabiting the nexion that iswithin us by virtue of our consciousness, our psyche [7].

Hence, the correct judgement of a mythos can only and ever begin with a knowing of,a direct experience of, the mythos itself by the individual. To approach it only causally,inertly, with some arrogant presumption of objectivity, historical or otherwise, is tomiss or obscure the living essence of a mythos, especially one derived from an auraltradition. It is to impose, or attempt to impose, a causal (temporal) abstraction uponsome-thing which has an acausal (that is, non-temporal) essence.

Such a presumption – and even worse, the demand for it to be shown to have“objective evidence” in its favour – reveals a lack of initiated, esoteric insight. For thereal “truth” of an esoteric mythos lies in what each individual finds or discovers in it –


and thence within themselves. In simple exoteric terms, a mythos can not onlyre-connect the individual to both the numinous and to their own psyche, but it can alsolead them to an individual, and an initiated (esoteric), understanding, of themselves:to a dis-covering of what has hitherto been hidden, especially by un-numinous, causal,abstractions.

For the ONA, the mythos of The Dark Gods – and the mythos of the ONA in general, ofwhich the DG mythos is a part – is a means of sinister change, an Aeonic Occultworking, a living Black Mass. For it is a manifestation of the sinisterly-numinousacausal energies that the Order of Nine Angles, and thus Satan and Baphomet,re-present. One important means of Presencing of The Dark, of revealing, to us, in us,for us, Satan and Baphomet as those Dark Ones are.

Order of Nine Angles121 Year of Fayen

Notes

[1] For this esoteric philosophy, refer to such texts as A Brief Guide to The EsotericPhilosophy of The Order of Nine Angles, and The Ontology and Theology of TraditionalSatanism.

For the Occult praxis involving these Dark Gods, refer to such ONA texts as (1) TheGrimoire of Baphomet; (2) The Dark Arts of Traditional Satanism; (3) Warriors of TheDark Way; and (4) The Meaning of The Nine Angles, Parts One & Two.

[2] One is rather reminded, here, of the ancient gods of Greek mythology – forexample, Athena as portrayed in Homer’s Odyssey, who assumes a variety of forms,including that of already living male human beings.

[3] Refer to the ONA text, A Short History and Ontology of Satan.

[4] See, for example, The Grimoire of Baphomet.

[5] See, for example, the fictional stories – which form part of the ONA mythos –Sabirah; Jenyah; and Eulalia – Dark Daughter of Baphomet.

[6] For a basic outline of acausal-knowing, refer to the section The EsotericEpistemology of the ONA in the text, A Brief Guide to The Esoteric Philosophy of TheOrder of Nine Angles. See also The Dark Arts of Traditional Satanism.

[7] As used by the ONA, the term psyche refers to both the Life that animates us(acausal energy via a nexion) and tothose aspects of consciousness, and those faculties, which are initially hidden, orinaccessible to, or unknown to, or undeveloped by, most individuals.

One aspect of this psyche is what has been called “the unconscious”, and some of theforces/energies of this “unconscious” have been, and can be, described by the term


“archetypes”. One latent faculty is the faculty of empathy.

In general terms, it is one of the tasks of an Occult way or praxis to develope theselatent faculties, and to bring into consciousness (and thus to bring under consciouscontrol) what has hitherto been unknown, or hidden. An Adept refers to someone whohas done this, and similar, things, as well as opened the nexion we, as an individual,are to the acausal.

Myths, Legends, Dark Gods, and Occult Mystique

As mentioned in some early Order of Nine Angles texts – now several decades old –our esoteric aural traditions are just that: aural, with few if any explanations orelucidations, aural or written. In many instances, these aural traditions are just storiesand tales, akin to folk myths and legends, and – again, as mentioned in early Order ofNine Angles texts – they are to be accepted, or rejected, on that basis, with their beingno demand that our people ‘must believe’ in them or that they are accurate and/ordescribe historical events.

One of these aural traditions is of The Dark Gods; another is ‘the septenary system ofcorrespondences’ as transcribed in Naos; another concerns alchemical seasons;another tradition is Esoteric Chant; another concerns the esoteric use of a quartzcrystal. Yet other traditions concern ceremonies such as The Giving (as outlinedtoward the end of the text The Giving) and the training of the Rounwytha (of thehereditary and English sorceress). And so on.

These traditions all add to, and have added to, the Occult mystique – to thesinister-numen – of The Order of Nine Angles, as was intended, and thus they areinteresting and, in some ways, are and were esoterically significant.

Nearly all of these traditions were related to me in a short duration of causal Time bya certain lady and her daughter, and then – following their departure to the Antipodes– by the two members of the Shropshire Camlad group I had been introduced to. [As Iwas to learn, there were only three members of that group in total.] A few traditions,however, derived from other sources, such as the Yorkshire-based Temple of The Sungroup.

With the exception of a few brief notes and diagrams, from the Camlad group, and ahandwritten copy of The Black Book of Satan, from the avowedly satanist Temple ofThe Sun, all these traditions were aural.

In the 1970′s CE, I spent a long time transcribing and sorting through these traditions,adding to and extending the then rather meagre ONA corpus, and experimenting withand refining various Occult techniques – some of this tradition, some of my owndevising – as well as recruiting some suitable individuals. Thus, and for example – and


as mentioned elsewhere – I revised, through trial and error, the traditional threemonths (the one alchemical season) alone in the wilderness to allow candidates inplaces such as England the use of a tent and purchasing local victuals in place of thetraditional way of building one’s own shelter and living in an isolated forest (or in themountains) by hunting/gathering, a tradition somewhat impractical in England (andeven in Scotland, Wales, or Ireland) in the 1970′s but still possible in some otherplaces, such as parts of America and Russia.

By the early 1980′s, some – although not all – of this work of mine was made moregenerally available, for instance in (1) The Black Book of Satan (Part One) – whichderived from the Temple of The Sun but to which I added a few additional chapters;(2) in various articles about The Dark Gods mythos in Occult zines, such as The Lampof Thoth, and Nox; (3) in some of the stories I told to and read aloud in Shropshirenexions and which stories later became part of The Deofel Quartet; (4) in ONAxeroxed bulletins and newsletters such as a Exeat, and Azoth; and (5) in MSScompilations such as early (private) editions of Hostia and Naos. [1]

In respect of the aural traditions, in nearly all instances I just recounted what I myselfhad been told, without embellishment. For instance, as in the ‘names’ of the variousDark Gods and their ‘meanings’ and origins (as now available in published works suchas Naos) and as in stories regarding a possible Shropshire connexion to the legend ofKing Arthur.

There was in those now distant years an intention by me to research, in a scholarlymanner, various aspects of this aural tradition – in particular the origins of The DarkGods mythos, the origins of the ‘nine angles’, the origin of Esoteric Chant, and theorigins of the Septenary System – and thus add the results of such research to theONA corpus. But exeatic living – and Wyrd and some other stuff – got in the way withthe result that I only seemed to have causal Time sufficient to delve into the origins of‘the nine angles’, and which delving took me, with the assistance of a gay lady friend,on various travels to the Middle East and beyond, to thus discover and study MSSsuch as Al-Kitab al-Aflak and Shams al-Ma’arif wa Lata’if al-’Awarif.

Thus there were and are many things left unexplained, and several esoteric subjectswhich someone or some many, sufficiently motivated and interested enough, mightusefully research.

Yet, in respect of mythos and Occult mystique, it should be noted that:

" Mythos is affective, esoteric, and numinous. That is, it inspires, it provokes,it motivates, enthrals, and presences acausal energy. It is wyrdful – a meansof change for human beings, and outlines or intimates how such wyrdfulchange can be brought-into-being.

The so-called objective, cause-and-effect, 'truth' of a mythos – stated orwritten about by someone else – is basically irrelevant, for a mythospresences its own species of truth, which is that of a type of acausal-knowing.


Thus, to seek to find – to ask for – the opinions, views, and such things as thehistorical evidence provided by others, is incorrect. For that is only theirassessment of the mythos, a reliance on the causal judgement of others;whereas a mythos, and especially an esoteric mythos, demands individualinvolvement by virtue of the fact that such a mythos is a type of being: aliving presence, inhabiting the nexion that is within us by virtue of ourconsciousness, our psyche.

Hence, the correct judgement of a mythos can only and ever begin with aknowing of, a direct experience of, the mythos itself by the individual. Toapproach it only causally, inertly, with some arrogant presumption ofobjectivity, historical or otherwise, is to miss or obscure the living essence ofa mythos, especially one derived from an aural tradition. It is to impose, orattempt to impose, a causal (temporal) abstraction upon some-thing whichhas an acausal (that is, non-temporal) essence.

Such a presumption – and even worse, the demand for it to be shown to have“objective evidence” in its favour – reveals a lack of initiated, esotericinsight. For the real “truth” of an esoteric mythos lies in what eachindividual finds or discovers in it – and thence within themselves. In simpleexoteric terms, a mythos can not only re-connect the individual to both thenuminous and to their own psyche, but it can also lead them to an individual,and an initiated (esoteric), understanding, of themselves: to a dis-covering ofwhat has hitherto been hidden, especially by un-numinous, causal,abstractions." Lovecraft, The Dark Gods, and Fallacies About The ONA(121yfayen)

Quite recently – initially as a result of discussions with various ONA people (most fromtraditional nexions) and then with a few academics and because I am now a few yearsbeyond three score – I revealed some information about some hitherto still esotericaural traditions, since:

"…for the global Order a lot of our aural traditions are important, partlybecause they provide perspectives, esoteric information, and advice, thatare unavailable by means of the printed (and now, viewed) word. Therefore,I decided to directly write about, or hint at, some of these traditions in a fewarticles and in some correspondence with certain individuals." PresencingsOf A Hideous Nexion (122 yfayen)

However – and as befits and becomes an Occult group where there are traditional,secretive, nexions whose members still follow the initiatory Seven Fold Way – thereare some matters still transmitted and discussed aurally, as there are a few MSS stillpublicly unavailable. Those who understand, who appreciate, what is sinisterly-numinous, ancestral, and genuinely esoteric, will know and feel why this is so andnecessary, and why revealing the majority of these by a mundane medium such as 'theworld wide web' is just something we are not prepared to do.

Anton LongOrder of Nine Angles


123 yfayen

[1] Some of these early (uncorrected) MSS are included in a late 1980′s microfilm compilation, copies ofwhich film were given to two academics, one of whom was Professor Kaplan.

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

Since the publication of Naos in 1989ev there has been much speculation and muchdiscussion about both the theory of acausality and about the mythos - the myths andlegends - of the supernatural Dark Gods who, the ONA claimed, reside in 'the acausalspaces' and who, it is also claimed, have manifested or can become manifest in ourown world, or at least in our psyche, by means of sorcery.

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

The Theory of the Acausal

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

{Begin quote}

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

The latter point about life is crucial to understanding both why the axiomhas been made and what it may logically imply. That is, a theory is proposedabout the nature of known life - about why and how a living being differsfrom a non-living being. Currently, science cannot explain what makesordinary matter - the stuff of physics and chemistry - alive, and why forinstance a living being, a biological entity, does not obey one of Newton'slaws nor the axiom of entropy (the second law of thermodynamics).

A living being, for example, can change - grow and move - without anyexternal physical (Newtonian) force being applied to it. In short, livingbeings do not behave in the same way as ordinary physical matter does, besuch matter a star, a galaxy, a rock, or a chemical element interacting withanother chemical element.

The acausal theory proposes that living beings possess what is termedacausal 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 adifferent way than when that cell is dead [...]


It is stated in several articles about the acausal that it is only a theory basedon certain axioms, and that this theory is posited to explain certain thingswhich are currently unexplainable by other rational theories. The thingsexplained by the theory - which the theory attempts to explain in a logicalway - are the nature of living beings, and the nature of empathy, ofsympatheia with other living beings.

This theory posits an acausal realm (continuum) as the source of the energythat animates living beings; that this energy differs from the energyobserved by sciences such as physics and chemistry; and that all currentlyknown living beings are nexions - regions - where the theorized acausalintersects 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 thatit (and thus the acausal energy said to originate there) cannot be describedin terms of three spatial dimensions and one dimension of linear time, andthus its geometry cannot be described in terms of the current mathematicalequations used to describe such a four-dimensional 'space-time' continuum(such as the tensorial equations that, for instance, describe the geometry ofRiemannian space-time).

It is therefore posited that the acausal may be described or could bedescribed by an acausal Space of n acausal dimensions, and an acausal,un-linear, Time of n dimensions, where n is currently unknown but is greaterthan three and less than or equal to infinity. Currently there are nomathematical equations that are capable of re-presenting such a type ofun-linear, non-spatial, n-dimensional space.

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

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

As for the nature of the acausal dimensions, they are currently undefinedexcept as extensions to current mathematical concepts: that is, as non-linearand non-spatial in Euclidean terms [...]

If the postulated acausal energy exists, then it should be capable of beingdetected and such energy measured, and the theory of acausality suggeststhat it might be possible - even using current scientific means - to detectacausal charges (manifestations of acausal energy in the causal) - bymicroscopically observing the behaviour of a living cell and its components


(such as the nucleus) under certain conditions such as observed changeswhen in the presence of other acausal charges (living cells and theircollocations).

The theory also suggests that another way might be to construct some newtype 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 theirpropagation, as in Faraday's experiments in producing electric currents [...]

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

{End quote}

Acausality therefore should be understood as a new theory - with the emphasis ontheory - which offers a somewhat unique explanation of the nature of living beings, ofthe nature and implications of the faculty of empathy, and of some other interestingstuff. Advancements in science often arise when some new theory is posited and thatnew theory makes predictions about events which are subsequently verified orfalsified by observations.

Part of the interest in and value of the new theory of acausality lies in the rationalexplanation it offers for what current scientific theories cannot explain - the how andthe why of living beings. For - and importantly - our current scientific knowledge islimited and always changing as new observations of the external world cause us torevise accepted theories and propose new ones especially about as yet unexplainedthings.

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

The ONA and the Theory of the Acausal

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

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

It is in this sense that the ONA mythos of the Dark Gods should be understood - as apossible explanation of certain supernatural events and of the oral accounts of things


that some individuals claim or assert have occurred or which they or others havedirectly experienced or directly acquired some knowledge of.

It is also in this sense that the sorcery of the Dark Gods should be understood - aspossible ways to evoke or invoke such entities and thus 'know them'. Furthermore, asthe ONA has mentioned time and time again in their MSS - and mentioned for overthirty years - one way to discover if the Dark Gods really exist (somewhere, andwhenever) is to personally evoke or invoke them using certain types of sorcery andrituals. One such means is claimed by the ONA to be a ritual involving several peopleusing esoteric chant in combination with a large quartz tetrahedron crystal.

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

R.P.Shropshire123 yf

ONA/O9AOrder of Nine Angles / Order of The Nine Angles

Ordem dos Nove Ângulos / Orden de los Nueve Ángulos

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Mythos Meaning Dark Gods

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