The sole and primal Arcanum, sought through the multiplicity of arts, sciences, philosophies,

religions, and crafts, is itself the singularity from which they are unfolded: ontologically prior,

its shadow is teleologically distant and cast separately by each.  From within all these

numberless singularities are reflected diverse and manifold arcana, bringing out of the One,

the Many.

These arcana express the Original Mystery in symbolic form, and are variously known as the

languages, alphabets, and correspondences of the mysteries, whether figured as mythic

religion, religious myth, or magical art and craft.

The primary categories of understanding distinguished – and filtered from each other – by

the arcana are the esoteric and exoteric.  Not just the literal interpretation, but even the

symbolic and allegorical meanings of an arcane concept, are exoteric, thus suitable to the

understanding of those outside the sanctum of initiation, who lack the gnosis – direct,

unmediated experience – of the reality they indicate.

The esoteric, by contrast, references the meaning and arcane interpretation pertaining to

the initiate: literally, one who has at least begun the Great Work of internal and external

transmutation which ultimately confers sovereignty within the microcosm and macrocosm.

Not only the direct gnosis, but also the doctrines, lore, and “anagogical” interpretations

of arcana, can be understood as esoteric in nature.

None of this is to say that all initiation requires transmission along acknowledged or

structured human lines, but it is to say that without either direct apprehension of reality,

or access by some means (whether personal, spiritual, traditional, or institutional may

vary) to the esoteric meaning of a system of arcana, its use and significance must

necessarily be veiled from the profane by exoteric interpretation.

Indeed, the strictly “human” aspects of channels and currents of initiation, being the

personalities of the initiators and all their works, are at best transparent and at worst an

obscuration – the profane “humanism” which exalts the exterior individuality of the

practitioner is itself an exoteric blind.  Yet as each initiate, however unrefined, embodies in

him or herself the totality of the current of tradition in microcosm, so each arcane concept,

however particular, conceals within itself the Sole Arcanum which is the key to the absolute,

ultimate sovereignty of consciousness and nature.

The methods of pursuing the Great Work might be conveniently characterized as partaking of

both the extremes of art and craft, the former in its unmediated state suggesting the totality

of pure aesthesis, and the latter suggesting practical, technical knowledge.  While both can

be taught, the former is best elicited through the inspiration of the muse and perhaps by

mimesis, whilst the latter might well lend itself to the guild structure still familiar in certain

trades.  Both of these modes likewise have their corresponding esoteric and exoteric

applications.  Applied esotericism is generally now called magic.  Although purely Gnostic

mysticism might also produce miraculous results equally well described by that term, the work

of an “arcane” order pertains particularly to the acquisition of, and exercise of, magical power

by means of apprehending esoteric correspondence and the consequent personal (and socio-

cultural) transformation.

The question of magic’s relation and relevance to science and religion has become a frequent

vexation in the academic context, but experiential access to esoteric knowledge renders it

less opaque.  (Readers interested in further research along these lines will find that these

themes have been extensively treated in the excellent esoteric work SSOTBME by Ramsey

Dukes.)  As the scientific method depends upon the proposition of a hypothesis which can be

proven or disproven repeatedly and reliably, it removes artistic, aesthetic, and subjective

elements.  One familiar product of exoteric science is technology, the function of which also

eliminates the subjective element.  This is not to say that there can be no esoteric science.

Rather, such refers to the objective elements pertaining to the “Great Work,” arcane

correspondences, and so forth.  Familiar examples might include astrology, alchemy, esoteric

medical lore such as ayurveda and the science of chi, and other disciplines presenting a total

theory of applied correspondence verified by practice.  Such sciences must remain

specializations within the context of esotericism; taken as independent paradigms or

“world-views” they rapidly degenerate into the form of “total exotericism” generally known as

“superstition,” its etymology referring, originally, to super-ordinate religious observance but

applying equally well to an accumulation of potentially technically effective, but scientifically

spurious, ideas.

This observation suggests consideration of the next category, religion, definitions of which

have a history of being even more vexed than “magic,” which at least forms a relatively

consistent and accurate image in the popular mind of being concerned with effective power,

which it is.  From an esoteric perspective, religion might be best understood as the “binding

beliefs,” and associated praxis, which constitute a given collective vision of subjective reality.

The seemingly personalist or even individualist nature of do-it-yourself religions such as

characterize the New Age movement should not be allowed to obscure the reality that even in

“religions of one” some interaction with reality – of a subjective nature – is proposed, whether

this refers to “spirits,” “deities,” or even consciousness itself.  This very interactive nature

proposes a “shared reality,” even if shared only by the practitioner and that which is “beyond”

him or her.  “Personal” or “individual” so-called religions lacking this trait are  mysticisms,

superstitions, or philosophies.  Any religion might have both esoteric and exoteric elements.

Cosmologies, mythologies, and rites held secret, such as in the ancient mystery cults, suggest

esotericism in religion, but so do doctrines of direct access to “theosophy,” divine wisdom, or

“theosis,” the process of divinization.  Exoteric religion, familiar to most, refers to the body of

beliefs and customs accessible without particular initiations.  Further, the office of the “priest”

or ritual operator is not necessarily an esoteric one, in that in many cases it suggests socially,

culturally, or theologically recognized or invested function without implying a transmutation in

the being of the “priest.”  Thus, when such is implied, this is an excellent indication of esoteric

claims being made by a priesthood.

Mysticism, as earlier suggested, does not necessarily suggest esotericism, in that its aim is

direct, pure gnosis.  A given mystical doctrine may, however, still surround itself with esoteric

symbols.  Some such doctrines are particularly given to anagogic interpretations.  Can there be

an exoteric mysticism?  Ecstatic mass movements and cults would seem to have this quality.

More speculatively, it may be that those who are particularly convinced of the materialistic

hypothesis in a manner that seems intuitive are in fact “mystics” of matter.

What, then, of philosophy?  Practitioners of this “love of wisdom” often assert it to be the

only discipline which allows the total organization of knowledge as well as the understanding of

what to do with it.  An esoteric philosophy is one proposing the Gnostic apprehension of

wisdom through rational progression to ultimately trans-rational, noetic insight.  Exoteric

philosophy and its various branches are therefore the primary modes of knowledge and the

pursuit of wisdom by the profane, and represents the process most complimentary to the pursuit

of esoteric gnosis by initiates, for whom a rational society construed according to rational axioms

is preferable to any corruptible esoteric despotism, since it ensures an unfettered search for

gnosis and wisdom unencumbered by political, theological, and economic rivalries.

No consideration of the terms and concepts pertaining to esoteric and arcane topics would be

complete without also considering that more recent concept of the "occult", which frequently

prefixes "occult arts," "occult sciences," "occult philosophies," and even, often in the propaganda

of exoteric fundamentalits, "occult religions." Considering that the eclipse of the sun is referred to

as an "occultation," the concept may have particular relevance to this site as well.

Concisely, the occult refers to that which is hidden or obscure. The particular connotation in

esotericism is reference to hidden forces of powers in nature. Thus, occult interpretations of

reality are much more amenable to materialistic or partially materialistic conceptions of reality

(whether religious, scientific, or philosophical in nature) than many more spiritually inclined

esoteric doctrines might be. Thus the popularity of occultism in particular, in the modern esoteric

milieu.

The pages of this site are variously illuminated by all of these perspectives, from a variety of

angles, which combine to open a gateway to the gnosis of the Black Sun, that ultimate

singularity of absolute consciousness which shines, in the Many -- One.

Copyright © 2003-2009 Brennus, AONS Consul. All rights reserved.

The sole and primal Arcanum, sought through the multiplicity of arts, sciences, philosophies, religions, and crafts, is itself the singularity from which they are unfolded: ontologically prior, its shadow is teleologically distant and cast separately by each.  From within all these numberless singularities are reflected diverse and manifold arcana, bringing out of the One, the Many.

These arcana express the Original Mystery in symbolic form, and are variously known as the languages, alphabets, and correspondences of the mysteries, whether figured as mythic religion, religious myth, or magical art and craft.

The primary categories of understanding distinguished – and filtered from each other – by the arcana are the esoteric and exoteric.  Not just the literal interpretation, but even the symbolic and allegorical meanings of an arcane concept, are exoteric, thus suitable to the understanding of those outside the sanctum of initiation, who lack the gnosis – direct, unmediated experience – of the reality they indicate.

The esoteric, by contrast, references the meaning and arcane interpretation pertaining to the initiate: literally, one who has at least begun the Great Work of internal and external transmutation which ultimately confers sovereignty within the microcosm and macrocosm.  Not only the direct gnosis, but also the doctrines, lore, and “anagogical” interpretations of arcana, can be understood as esoteric in nature.  

None of this is to say that all initiation requires transmission along acknowledged or structured human lines, but it is to say that without either direct apprehension of reality, or access by some means (whether personal, spiritual, traditional, or institutional may vary) to the esoteric meaning of a system of arcana, its use and significance must necessarily be veiled from the profane by exoteric interpretation.

Indeed, the strictly “human” aspects of channels and currents of initiation, being the personalities of the initiators and all their works, are at best transparent and at worst an obscuration – the profane “humanism” which exalts the exterior individuality of the practitioner is itself an exoteric blind.  Yet as each initiate, however unrefined, embodies in him or herself the totality of the current of tradition in microcosm, so each arcane concept, however particular, conceals within itself the Sole Arcanum which is the key to the absolute, ultimate sovereignty of consciousness and nature.

The methods of pursuing the Great Work might be conveniently characterized as partaking of both the extremes of art and craft, the former in its unmediated state suggesting the totality of pure aesthesis, and the latter suggesting practical, technical knowledge.  While both can be taught, the former is best elicited through the inspiration of the muse and perhaps by mimesis, whilst the latter might well lend itself to the guild structure still familiar in certain trades.  Both of these modes likewise have their corresponding esoteric and exoteric applications.  Applied esotericism is generally now called magic.  Although purely Gnostic mysticism might also produce miraculous results equally well described by that term, the work of an “arcane” order pertains particularly to the acquisition of, and exercise of, magical power by means of apprehending esoteric correspondence and the consequent personal (and socio-cultural) transformation.

The question of magic’s relation and relevance to science and religion has become a frequent vexation in the academic context, but experiential access to esoteric knowledge renders it less opaque.  (Readers interested in further research along these lines will find that these themes have been extensively treated in the excellent esoteric work SSOTBME by Ramsey Dukes.)  As the scientific method depends upon the proposition of a hypothesis which can be proven or disproven repeatedly and reliably, it removes artistic, aesthetic, and subjective elements.  One familiar product of exoteric science is technology, the function of which also eliminates the subjective element.  This is not to say that there can be no esoteric science.  Rather, such refers to the objective elements pertaining to the “Great Work,” arcane correspondences, and so forth.  Familiar examples might include astrology, alchemy, esoteric medical lore such as ayurveda and the science of chi, and other disciplines presenting a total theory of applied correspondence verified by practice.  Such sciences must remain specializations within the context of esotericism; taken as independent paradigms or “world-views” they rapidly degenerate into the form of “total exotericism” generally known as “superstition,” its etymology referring, originally, to super-ordinate religious observance but applying equally well to an accumulation of potentially technically effective, but scientifically spurious, ideas.

This observation suggests consideration of the next category, religion, definitions of which have a history of being even more vexed than “magic,” which at least forms a relatively consistent and accurate image in the popular mind of being concerned with effective power, which it is.  From an esoteric perspective, religion might be best understood as the “binding beliefs,” and associated praxis, which constitute a given collective vision of subjective reality.  The seemingly personalist or even individualist nature of do-it-yourself religions such as characterize the New Age movement should not be allowed to obscure the reality that even in “religions of one” some interaction with reality – of a subjective nature – is proposed, whether this refers to “spirits,” “deities,” or even consciousness itself.  This very interactive nature proposes a “shared reality,” even if shared only by the practitioner and that which is “beyond” him or her.  “Personal” or “individual” so-called religions lacking this trait are  mysticisms, superstitions, or philosophies.  Any religion might have both esoteric and exoteric elements.  Cosmologies, mythologies, and rites held secret, such as in the ancient mystery cults, suggest esotericism in religion, but so do doctrines of direct access to “theosophy,” divine wisdom, or “theosis,” the process of divinization.  Exoteric religion, familiar to most, refers to the body of beliefs and customs accessible without particular initiations.  Further, the office of the “priest” or ritual operator is not necessarily an esoteric one, in that in many cases it suggests socially, culturally, or theologically recognized or invested function without implying a transmutation in the being of the “priest.”  Thus, when such is implied, this is an excellent indication of esoteric claims being made by a priesthood.

Mysticism, as earlier suggested, does not necessarily suggest esotericism, in that its aim is direct, pure gnosis.  A given mystical doctrine may, however, still surround itself with esoteric symbols.  Some such doctrines are particularly given to anagogic interpretations.  Can there be an exoteric mysticism?  Ecstatic mass movements and cults would seem to have this quality.  More speculatively, it may be that those who are particularly convinced of the materialistic hypothesis in a manner that seems intuitive are in fact “mystics” of matter.

What, then, of philosophy?  Practitioners of this “love of wisdom” often assert it to be the only discipline which allows the total organization of knowledge as well as the understanding of what to do with it.  An esoteric philosophy is one proposing the Gnostic apprehension of wisdom through rational progression to ultimately trans-rational, noetic insight.  Exoteric philosophy and its various branches are therefore the primary modes of knowledge and the pursuit of wisdom by the profane, and represents the process most complimentary to the pursuit of esoteric gnosis by initiates, for whom a rational society construed according to rational axioms is preferable to any corruptible esoteric despotism, since it ensures an unfettered search for gnosis and wisdom unencumbered by political, theological, and economic rivalries.  

No consideration of the terms and concepts pertaining to esoteric and arcane topics would be complete without also considering that more recent concept of the “occult,” which frequently prefixes “occult arts,” “occult sciences,” “occult philosophies,” and even, often in the propaganda of exoteric fundamentalists, “occult religions.”  Considering that the eclipse of the sun is referred to as an “occultation,” the concept may have particular relevance to this site as well.

Concisely, the occult refers to that which is hidden or obscure.  The particular connotation in esotericism is reference to hidden forces or powers in nature.  Thus, occult interpretations of esotericism are much more amenable to materialistic or partially materialistic conceptions of reality (whether religious, scientific, or philosophical in nature) than many more spiritually inclined esoteric doctrines might be.  Thus the popularity of occultism in particular, in the modern esoteric milieu.

The pages of this site are variously illuminated by all of these perspectives, from a variety of angles, which combine to open a gateway to the gnosis of the Black Sun, that ultimate singularity of absolute consciousness which shines, in the Many --- One.