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«Time, Acausality, The Supernatural, And Scientific Theories Contents Introduction Part One - The Myattian Metaphysical Theory of Time and Space ° ...»

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Time, Acausality, The Supernatural, And Scientific Theories



Part One - The Myattian Metaphysical Theory of Time and Space

° Time and The Separation of Otherness

° Some Notes On The Theory of The Acausal

Part Two: Acausality And The Order Of Nine Angles

° Debunking The Chaos - Sorcery and the Esoteric Nature of The Acausal

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

° Satan, Acausal Entities, and The Order of Nine Angles

° Alchemical Seasons and The Fluxions of Time °°° Introduction The work brings together, from various sources, essays dealing with the theory the idea - of acausality proposed by Myatt in the 1970s, subsequently developed by him as part of his philosophy of pathei-mathos, and which Myattian theory is primarily metaphysical. For it posits a bifurcation of Time, and an ontology of causal and acausal being, such that the cosmos is considered to consist of a (mostly unknown, to us) acausal universe (with acausal energy) and of a known (an observable, to us) causal universe containing an energy familiar to us from sciences such as physics, astronomy, and chemistry.

Myatt's metaphysical theory of Time and of Space was subsequently adopted by the occult group the Order of Nine Angles (O9A/ONA) and used by them in order to explain both the supernatural and sorcery, where the supernatural is

defined (in the Complete Oxford English Dictionary) as:

"belonging to a realm or system that transcends Nature. As that of divine, magical, or ghostly beings. Attributed to or thought to reveal some force beyond scientific understanding or the laws of Nature.

Occult, paranormal."

Thus, for the O9A, the acausal became the supernatural 'realm of acausal beings'; with ourselves as a living nexion between causal and acausal; with archetypes as manifestations of acausal energy in our psyche; with sorcery understood as 'the presencing of acausal energy'; and with certain acausal beings - such as the shapeshifter historically named Satan, and entities such as dragons - having manifested themselves to us in the past: as having egressed into (or visited) our causal dimensions.

Part One features essays by Myatt: an extract from his detailed Time and The Separation of Otherness, and his Some Notes On The Theory of The Acausal.

These provide a recent overview of his metaphysical theory, and thus serve to place into context the other essays, in Part Two, which are concerned with the use of this theory by the O9A. I have also included the text Alchemical Seasons and The Fluxions of Time, which presents, in a modern manner, the pagan insight of the ancient Camlad occult tradition in relation to Time, Nature, and 'the heavens'; and which esoteric Camlad tradition, although adopted and adapted by the O9A in the 1970s, maintained and still maintains an independent existence through a very small number of reclusive individuals in certain rural parts of England.

It is interesting to note two things. First, how in Myatt's theory, as explained in Time and The Separation of Otherness, the concept of physis (φύσις) is central, recalling to mind the ancient Hellenic hermeticism of the Pymander section of the Corpus Hermeticism as explicated by Myatt's own 2013 translation and commentary of that text. Second, that Myatt makes it clear that his theory of the acausal cannot, despite what some people seem to assume, be described by current scientific theories such as 'string theory' or 'quantum mechanics'.

For, as he writes:

"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 [...] 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." Time and The Separation of Otherness, footnotes 4 & 5.

Anton Long makes the same point, rather more clearly, in Debunking TheChaos:

"Such theories depend on the simple, Cosmically incorrect, notion of a linear causality, as evident in the use of conventional mathematics, and physical ideation, to describe such theories, all of which theories (including quantum mecnahnics) are based on and depend upon equations involving an


notion of causal, linear, time – as in differential and tensorial equations involving the variable dt (as in Newtonian mechanics, and as in the Schwarzschild and other metrics deriving from the variable ds) – and which linear time cannot even be defined in any satisfactory manner sans causal linearity (as in the definition based on so-called atomic/quantum clocks). Thus, even apparently abstruse notions of Space-Time – deriving from tensorial mathematics, or some other representation – are founded on the simple, cosmologically inaccurate, notion of a causal linearality."

This collection of essays therefore should, hopefully, not only dispel some of the assumptions made about the theory of acausality and its use by the O9A, but also provide a useful overview of an intriguing, and esoterically useful, metaphysical idea.

R. Parker January 2014

–  –  –

Part One - The Myattian Metaphysical Theory of Time and Space ° Time and The Separation of Otherness ° Some Notes On The Theory of The Acausal

–  –  –

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.

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