Coronavirus: A Dissenting And Pagan View

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Richard Moult: Atu XX

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March 18, 2020. The new pandemic caused by a new virus – Covid-19, commonly called Coronavirus – has led politicians in Western societies to panic, to act on the basis of speculation rather than on the basis of verifiable data; to introduce radical restrictions on people – such as severely restricting foreign travel and closing schools, cancelling sporting events, shutting down theaters, restricting public gatherings, closing Underground Stations in London, and telling people to stay indoors on pain of arrest {1} – and to declare things such as “we are in a war against an invisible killer,” {2} and Nous sommes en guerre {3}.

The result has been the greatest disruption in Western societies since World War Two, with the attitude among politicians and many others amounting to declaring that “we are at war with Nature” amid the scramble to try and contain the spread of the virus.

The disruption and restrictions and draconian legislation are based on speculation that the new virus will have a severe mortality rate; a rate much greater than the 1% to 2% of influenza pandemics such as the one between 1968 and 1969. Hence the claim – unsupported by actual data – that there will be at least 250,000 deaths from Covid-19 in Britain alone.

Yet a study of the data currently available reveals a mortality rate of around 2% in places such as Italy and America and Britain, with many of those who died being elderly and having underlying and often serious health problems. In addition, many of those who have been infected – such as Tom Hanks and Rita Wilson, and David and Sally Abel, whose cases were widely reported in the media – suffered mild symptoms and recovered within a few weeks. Which recovery by so many is what a mortality rate of around 2% indicates. {4}{5}

The formulation and implementation of government policy on the basis of speculation and on the basis of a “worst case scenario”, the lack of dissent especially among politicians and journalists, and the scramble to try and contain the spread of the virus through restrictive and draconian measures, are indicative of the fact that we humans – even after a century of scientific and technological advances based on reason, scientific experimentation, and verifiable research – can still react in an irrational and fearful way and still uphold the hubriatic belief that “we are in a war” with – or should be at war with – a natural occurrence.

Which arrogant, hubriatic, belief – based on the assumptions that we are, could be, should be, masters of Earth, of Nature, and can solve all problems, environmental, political, social while remaining as we are – has led to us causing the climate change which our planet is now undergoing. It has also led to us forgetting a fundamental principle of biological life: which is that all biological beings die, and that there are natural causes over which we have no control despite what we in our hubris and egoism like to believe.

In effect, our politicians and many others have neglected or forgotten or never known certain truths, a certain wisdom. Truths, a wisdom, known for example by those with long-experience of the oceans, of the Sea: of its raw power, its unpredictability, and of how we humans can be and often are powerless when confronted with that power, that unpredictability.

Truths, a wisdom, known when some new or old disease afflicts us, and when we – or our relatives or our friends or loved ones – die from such a disease or from natural causes or from some accident of life.

That prideful, hubriatic, attitude – which overestimates our abilities and our power as biological beings who are doomed sometime, somewhere, somehow, to die – is enshrined in such slogans as “Cancer: we’re coming to get you” since we are in effect saying “Death: we’re coming to get you,” as if we can, should, somehow forestall the inevitable.

What, thus, has been and is being neglected or forgotten or never known is a simple truth known to most if not all ancestral traditions and which truth formed one of the foundations of ancient Western paganism. A truth which a modern pagan mystic expressed by quoting an expression originally in Ancient Greek: “Our ending arrives whenever wherever the Moirai [the Fates] decide.” {6}

In practical terms this truth means a rather laissez-faire – stoical – attitude to life, an attitude exemplified by the reality behind the now much maligned British phrase “stiff upper lip” and the now much satirized slogan “Keep Calm And Carry On”.

For myself, and in respect of this manufactured Covid-19 crisis, I intend to live as normal; ignoring the panic and the waffle and the fear-mongering of politicians and others.

As a pagan I am content to die when and how the Fates – the gods, the Kosmos, Nature herself – decree. Until that moment there is life, living, to be savoured and enjoyed in a life-affirming pagan way.

Richard Stirling
March 2020

{1} In France people have to have an official permit which permits them to go outside, https://www.nytimes.com/2020/03/17/world/europe/paris-coronavirus-lockdown.html

In Britain, the government has introduced legislation allowing the Police and immigration officials to arrest and place people in “appropriate isolation facilities”, https://www.bbc.co.uk/news/uk-politics-51938879

{2} British Health Secretary Matt Hancock, https://www.bbc.com/news/uk-51917562

{3} President Macron of France, https://www.bloomberg.com/news/articles/2020-03-16/france-to-put-all-reforms-on-hold-to-focus-on-virus-macron-says

{4} Update: according to a report – March 18, 2020, 8:56 AM EDT – 99% of Those Who Died From Virus Had Other Illness: https://www.bloomberg.com/news/articles/2020-03-18/99-of-those-who-died-from-virus-had-other-illness-italy-says

{5} Regarding the 2% mortality rare, see also Radiological findings from 81 patients with COVID-19 pneumonia, in the medical journal The Lancet, https://www.thelancet.com/journals/laninf/article/PIIS1473-3099(20)30086-4/fulltext

{6} θάνατος δὲ τότ ̓ ἔσσεται ὁππότε κεν δὴ Μοῖραι ἐπικλώσωσ ̓. Attributed to Καλλίνου, as recorded by Ἰωάννης Στοβαῖος in Ἀνθολόγιον, c. 5th century CE.

The mystic in question is David Myatt who quotes the expression in several of his post-2011 writings, and whose philosophy of pathei-mathos, and his monographs Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua, express the essence of ancient paganism. See also Western Paganism And Hermeticism: Myatt And The Renaissance of Western Culture.

Myatt’s mystical philosophy is outlined in https://wyrdsister.files.wordpress.com/2018/04/myatt-mystic-philosophy-second-edition.pdf

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Appreciating Kalos Kagathos and the O9A

Order Of Nine Angles Sigil

O9A Sigil

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Appreciating καλὸς κἀγαθός and the O9A
(pdf)

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Extract:

As the authors of the text Some Questions And Answers About The Order of Nine Angles 2019 write, the Occult movement that is the Order Of Nine Angles (O9A) is

“a means whereby the current Aeon, distorted by the Magian, can be undermined and replaced by a new Aeonic civilization with a new ethos and with a new mythos which presences that ethos. That new ethos is an essentially pagan one evolved from the Greco-Roman and Western notion of καλὸς κἀγαθός, of τὸ καλόν (the beautiful) and τὸ ἀγαθὸν (the honourable) manifest as these are in the O9A Code Of Kindred Honour and in the balancing (ἀρρενόθηλυς) of the masculous and the muliebral via the enantiodromia that is the Seven Fold Way and presenced as that balance is in the Grade Rituals of Internal Adept and of The Abyss.”

Where the ancient Greek term καλὸς-κἀγαθός in the context of the O9A means a certain type of individual; a type of individual well-described in the 122 Year of Fayen text Concerning Culling as Art – an extract from which is given below – and which individual has a particular personal character revealed in and by their behaviour and by the deeds they have done in the real world.

Revealing, and to an extent creating, this type of personal character is one of the main aims of the O9A Seven Fold Way (7FW) with its physical challenges, its difficult and testing Insight Roles, and its Grade Rituals, especially the Grade Rituals of Internal Adept and of The Abyss. All of which were designed to test and to challenge the initiate as well as provide opportunities for both exoteric and esoteric pathei-mathos – πάθει μάθος – just as the Labyrinthos Mythologicus of the O9A was designed to challenge and test aspirant initiates.

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Applying Myatt’s Philosophy To The Real World

odal3

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Applying Myatt’s Philosophy To The Real World
(pdf)

Contents:

° Some Basic Principles
° Race And Racism
° Magian Abstractions
° Return To Our Ancestral Pagan Source

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Extract:

One of the principles of David Myatt’s philosophy of pathei-mathos is that denotata – the manufacture, the use, and the naming of categories – hides the physis (the nature) of living beings and thus the ontological relationship between living beings and between an individual being and Being itself. To illustrate his contention Myatt in his 2015 essay Personal Reflexions On Some Metaphysical Questions quotes a fragment attributed to Heraclitus and provides his own iconoclastic translation.

Another principle of Myatt’s philosophy is that the ontological relationships between living beings are revealed by the wordless and the individual knowing that empathy provides.

Myatt contends that, in respect of human beings, such denotata depend on the supposition that named opposites exist and that implicit in such a supposition is a dialectic; i.e. a real or assumed or a potential conflict. Such a conflict between assumed opposites inevitably leads to or perpetuates suffering among human beings because one denotatum is often assumed to be “good” or “true” or “necessary”, with its named opposite assumed to be “bad”, “an error”, or “unnecessary” and “unwarranted”.

A pertinent modern example in respect of human beings living in the lands of the West is the denotatum “racism” and which recently manufactured abstraction has spawned denotata such as “racist” and “institutional racism” as well as dialectical opposites such as “anti-racist”.

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Appreciating The Philosophy Of Pathei-Mathos

Richard Moult: Atu XX

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A pdf version of this article is available here:

Click to access appreciating-myatt-philosophy-v3.pdf

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Appreciating The Philosophy Of Pathei-Mathos

Abstract

We ask why David Myatt’s mystical philosophy of pathei-mathos is unappreciated and why are old allegations and rumours about him still made and still propagated today.

We suggest it may in part be because in Myatt’s philosophy empathy and personal honour lead us away from the Judeo-Christian illusion of causal abstractions (a naming) and a dialectic of opposites based on such naming with the inevitable apocalyptic eschatology; and partly because his philosophy presents a modern and rational paganism based on Greco-Roman values and is therefore seen as belonging to a new and emerging “right-wing” milieu in which ancestral (native and pagan) European culture and a tradition of personal honour are central.

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That David Myatt’s mystical philosophy of pathei-mathos {1} is unappreciated today except by a few sagacious individuals is understandable given two things. First, Myatt’s extremist past – three decades (1968-1998) as a neo-nazi activist and ideologue, and almost a decade (1998-2008) as a supporter and ideologue of Muslim Jihad – and, second, given the unproven allegations, and the rumours spread, about him over the decades by politically motivated individuals and organizations with an agenda who profess to be “fighting extremism”.

Allegations and rumours that are still made and still propagated today despite Myatt’s voluminous post-2011 writings about his rejection of extremism. Writings such as his 2013 book Understanding and Rejecting Extremism: A Very Strange Peregrination {2} and collections of essays such as his Religion, Empathy, and Pathei-Mathos: Essays and Letters Regarding Spirituality, Humility, and A Learning From Grief {3}.

Why therefore are such allegations and rumours still made and still propagated today?

All his vociferous politically orientated critics say and write are either prejudiced statements such as “it’s hard to take anything Myatt says at face value, so successfully has he enshrouded himself in self-contradictory disinformation”, or make propagandistic claims such as that he has a “history of deception”, none of which statements or claims his critics support with probative evidence based on primary sources.

That is, such critics are merely presenting their personal opinions as well as revealing either their lack of knowledge of Myatt’s voluminous post-2011 writings about extremism and about his philosophy of pathei-mathos, or their prejudiced dismissal of those writings as “disinformation and deceptive”. Have they even read or have they studied in detail those writings?

Good, Evil, Honour, and God

Where, for example, are their reasoned, or their scholarly, critiques of Myatt’s Questions of Good, Evil, Honour, and God, his 29 page monograph included in his book Religion, Empathy, and Pathei-Mathos.

Which monograph is a relevant example of his writings about his philosophy of pathei-mathos, and in which he compares the ontologies of Christianity, Islam, and the modern nation-state with the ontology he proposes for his own philosophy.

For example, after discussing the ontologies of Christianity, Islam, and the modern nation-state, he presents in Parts Four and Five his argument in favour of a personal ontology deriving from pathei mathos, as well as presenting his conclusions regarding the need to lead a tolerant, compassionate, honourable, way of life.

Thus in Part Four he writes:
                  “To be in balance, in harmony, with Life; the balance that is love, compassion, humility, empathy, honour, tolerance, kindness, and wu-wei.
                  This, by its nature, is a personal answer and a personal choice; an alternative way that compliments and is respectful of other answers, other choices, and of other ways of dealing with issues such as the suffering that afflicts others, the harm that humans do so often inflict and have for so long inflicted upon others […]
                  No need for dogma or too many words; no need for comparisons; no ‘just cause’ to excuse our behaviour. No mechanisms and no techniques to enable us to progress toward some-thing because there is no need or requirement to progress toward what is not there to be attained.
                  There is only a personal living in such a way that we try to be compassionate, empathic, loving, honourable, kind, tolerant, gentle, and humble. And this is essentially the wisdom, the insight, the way of living – sans denotatum – that thousands upon thousands of people over millennia have contributed to the culture of pathei-mathos, as well as the essence of the message which many if not all spiritual ways and religions, in their genesis, perhaps saught to reveal: the message of the health of love and of our need, as fallible beings often inclined toward the unbalance of hubris, for humility.”

In Part Five he explains the origins of his philosophy:
                  “Twenty years ago, someone whom I loved who loved me died, too young and having harmed no one. Died, leaving me bereft, if only for a while. For too soon my return to those hubriatic, selfish, suffering-causing, and extremist, ways of my pasts. As if, despite the grief, the pain of loss, I personally had learned nothing, except in such moments of such remembering that did not, unfortunately, impact too much upon my practicalities of life; at least until another bereavement, thirteen years later, came to shock, shake, betake me far from my arrogant presumptions about myself, about life, to thus lead, to so slowly lead, to me on a clear cold day yet again interiorly dwelling on what, if anything, is our human purpose of being here and why such bereavements, such early deaths, just seem so unjust, unfair.”

Another relevant example is his In Reply To Some Questions (2012) in which he explains in greater detail the intent of his writings about extremism and about his philosophy of πάθει μάθος – the ‘numinous way’ – and that those writings
                  “have been written as expressions of my own feelings, experiences, and philosophical reflexions, with no particular audience in mind, save in many instance for a few personal friends. In effect, they document my interior struggles, my attempts to find solutions to certain philosophical problems, and my desire to understand the how and the why of my hubris, of my extremist decades, and thus to understand and acknowledge the mistakes of my past – to understand and acknowledge the suffering I caused – and understand the error of extremism itself […]
                  What I hope to achieve by such writings is to communicate – or to attempt to communicate – some of my insights, some of my experiences, some of my solutions, and some of my conclusions, such as they are, and as personal and as fallible as they are, and dealing as they do with extremism, with an extremist life, and with the personal life of the hubriatic man I was […]
                  My concern – and therefore that of the philosophy of πάθει μάθος – is with spiritual (numinous) and personal matters. With our own individual interior change and reformation; with the perspective and insight that empathy and pathei-mathos provide: which is of personal virtues such as compassion, love, humility, empathy, πάθει μάθος, honour, and wu-wei, and thus with treating human beings as individuals […]
                  My writings over the past few years have been personal, ‘mystical’, and philosophical, with the latter documenting the development and refinement of my ‘numinous way’ culminating in my moral philosophy of pathei-mathos which is concerned with individuals and how individuals might discover and learn to appreciate ἁρμονίη and δίκη and so move toward wisdom. So, what I wanted – rather, what I felt compelled to do following a personal tragedy – was to try and understand myself, my suffering-causing past; to try and discover what undermined ἁρμονίη and δίκη, and what ὕβρις was and what it caused and why.”

Is this as his politically orientated critics claim “disinformation and deceptive”, or is it – like his Understanding and Rejecting Extremism, his Questions of Good, Evil, Honour, and God, and other such writings including his autobiography Myngath – a genuine expression of Enantiodromia, of the reformation of an individual? {4}

That Myatt’s politically orientated critics have not penned reasoned, or scholarly, critiques of such Myattian works should be sufficient to answer that question.

A Modern Pagan Philosophy

One other reason why Myatt’s mystical philosophy of pathei-mathos may be unappreciated today, and another possible reason why his politically motivated critics have not penned reasoned, or scholarly, critiques of that philosophy, is that his philosophy is, for many of those who have studied it, a modern pagan philosophy in the tradition of Greco-Roman philosophy.

In his recent (2019) autobiographical essay An Indebtedness To Ancient Greek And Greco-Roman Culture he explained that he uses some non-English terms mostly from Ancient Greek but occasionally from Latin,
                  “in the hope that such terms would not only be able to convey my meaning better than some easily mis-understood English term but also might be assimilated into the English language as philosophical terms either in their transliterated English form or in their Greek and Latin form.
                  Such terms might also reveal my indebtedness to Ancient Greek and Greco-Roman culture and how and why the philosophy of pathei-mathos is both a “transition from mythoi and anthropomorphic deities (theos and theoi) to an appreciation of the numinous sans denotatum and sans religion” and thus a return to individual insight and understanding over impersonal abstractions/ideations, over denotatum, and over religious and political dogma, with the Latin denotatum – used as an Anglicized term and which thus can be used to describe both singular and plural instances of denoting and naming – a useful example of my somewhat idiosyncratic methodology.
                Thus and for example I used and use σοφόν instead of σοφός when the sense implied is not the usual “skilled”, or “learned” or “wise” but rather what lies beyond and what was/is the genesis of what is presenced in a person as skill, or learning, or wisdom. I used and use σωφρονεῖν in preference to σωφροσύνη (sophrosyne) to suggest a fair and balanced personal judgement rather than the fairly modern English interpretation of sophrosyne as soundness of mind, moderation.” {5}

In that essay he asks then answers a rhetorical question about using such Greek and Anglicized terms:
                  “Does my idiosyncratic use of Ancient Greek and Latin terms make this philosophy confusing, difficult to understand and difficult to appreciate? Perhaps. But since philosophia – ϕιλοσοϕία – is, at least according to my fallible understanding, becoming a friend of σοφόν, and since such a personal friendship involves seeking to understand Being, beings, and Time, and since part of the ethos of the culture of the West – heir to Ancient Greek and Greco-Roman culture – is or at least was a personal and rational quest for understanding and knowledge, then perhaps some effort, as befits those of noble physis who appreciate and who may seek to presence καλὸς κἀγαθός, is only to be expected.”

In his recent monograph Classical Paganism And The Christian Ethos he explains the context and meaning of the term καλὸς κἀγαθός, writing that
                  “we are, ontologically, emanations of and presence Being, and are a connexion to the cosmos – to other presencings of Being – through, in terms of epistemology, not only reason (λόγος), perceiverance (νοῦς) and wordless-awareness (συμπάθεια, empathy) but also through τὸ ἀγαθὸν, τὸ καλὸν, and ἀρετὴ, through the beautiful and the well-balanced, the valourous and honourable, and those who possess arête, all of which are combined in one Greek phrase: καλὸς κἀγαθός, which means those who conduct themselves in a gentlemanly or lady-like manner and who thus manifest – because of their innate physis or through pathei-mathos or through a certain type of education or learning – nobility of character. Which Greek phrase expresses the ethics, the high personal standards, of the ancient paganus weltanschauung we have been discussing.”

In his monographs Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua – both published in 2017 {6} – he writes of the difference between classical paganism and revealed religions such as Christianity. That there is, in his view, a
                  “fundamental difference between a religious apprehension of the numinous – based on received and venerated texts, on exegesis – and the paganus apprehension of the numinous as manifest in Greco-Roman culture, based as it is on an individual, and an intuitive, empathic and thus wordless, apprehension of the numinous.” {7}

This “empathic apprehension of the numinous” is at the core of Myatt’s philosophy of pathei-mathos. In his Numinous Way of Pathei-Mathos he writes that empathy is a means by which we can
                  “understand both φύσις and Πόλεμος, and thus apprehend Being as Being, and the nature of beings – and in particular the nature of our being, as mortals. For empathy reveals to us the acausality of Being and thus how the process of abstraction, involving as it does an imposition of causality and separation upon beings (and the ideation) implicit on opposites and dialectic), is a covering-up of Being.”

In Tu Es Diaboli Ianua, he writes that
                  “Greco-Roman culture is inextricably bound to the culture of the West and formed the basis for the European Renaissance that emerged in the 14th century, one aspect of which was a widespread appreciation of classical Art, of classical literature, and of texts such as the Corpus Hermeticum.”

Which why his translations of eight tractates of the Corpus Hermeticum, and of other Greek texts,
                  “when studied together enable us to appreciate and understand the classical, pagan, ethos and thence the ethos of the West itself […]
                  What Myatt does in his translations [of the Corpus Hermeticum] is paint a picture of classical – and of Hellenic – culture and especially of Hellenic mysticism; a culture and a mysticism which is pagan and based on individuals, on tangible things such as honesty, and not on moralistic and religious and impersonal abstractions. That is, he reveals the Greco-Roman ethos – the pagan ethos – underlying the hermetic texts and which is in contrast to that of Christianity with its later, medieval and Puritanical, impersonal moralizing.” {8}

Which understanding of the ethos of the West, sans Christianity, the politically orientated individuals and organizations who are vociferous critics of Myatt most probably view as heresy, as evidence that Myatt’s philosophy of pathei-mathos undermines the Judeo-Christian culture and tradition that still forms the basis of many Western nation-states, and evidence also of how Myatt’s philosophy may aid those who champion a particular and pagan interpretation of Western culture.

As one commentator noted, Western culture is
                  “exemplified according to Myatt by καλὸς κἀγαθός. That is, by those who “conduct themselves in a gentlemanly or lady-like manner and who thus manifest – because of their innate physis or through pathei-mathos or through a certain type of education or learning – nobility of character,” and which nobility of character is manifest in “the virtues of personal honour and manners” and which Western culture was also – according to Myatt and contra modern ‘political correctness’ – manifest in a natural and necessary aristocracy composed of those who possess nobility of character and who thus exemplify καλὸς κἀγαθός.” {8}

This interpretation of Western culture, as Myatt expresses it in his Tu Es Diaboli Ianua, is also
                   “an (often wordless) awareness of ourselves as a fallible mortal, as a microcosmic connexion to other mortals, to other life, to Nature, and to the Cosmos beyond our world; and a new civitas, and one not based on some abstractive law but on a spiritual and interior (and thus not political) understanding and appreciation of our own Ancestral Culture and that of others; on our ‘civic’ duty to personally presence καλὸς κἀγαθός and thus to act and to live in a noble way.
                  For the virtues of personal honour and manners, with their responsibilities, presence the fairness, the avoidance of hubris, the natural harmonious balance, the gender equality, the awareness and appreciation of the divine, that is the numinous.

Which “new civitas” – new communities, a new understanding of what being part of (a citizen of) such communities means; a new definition of freedom based on honour – strikes at the very foundations of the modern nation-state with its impersonal laws and in which modern nation-states where the ‘law of personal honour’ – one of the foundations of Myatt’s philosophy {9} – if not outlawed is subject to often severe state-sanctioned restrictions.

As Myatt noted in his Questions of Good, Evil, Honour, and God,
                  “My own and only fallible answer to the question of how to deal with the suffering that blights this world therefore seems to be the answer of a personal honour. That is, for each of us to gently try to carry that necessary harmony, that balance, of δίκη, wordlessly within; to thus restrain ourselves from causing harm while being able, prepared, in the immediacy of the moment, to personally, physically, restrain – prevent – others when we chance upon such harm being done. This, to me, is Life in its wholesome natural fullness – as lived, presenced, by the brief, mortal, consciously aware, emanations we are; mortal emanations capable of restraint, reason, culture, and reforming change; of learning from our pathei-mathos and that of others. My personal answer to personal questions, perplexion, and to grief and doubt. The answer which is to live in hope – even need – of a personal loyal love; to live with empathy, gentleness, humility, compassion, and yet with strength enough to do what should be done when, within the purvue of our personal space, we meet with one or many causing suffering and harm, no thought then for the fragility of our own mortal life or even for personal consequences beyond the ἁρμονίη we, in such honourable moments, are.”

In an essay written in September 2014 he explained that
                  “personal honour – which presences the virtues of fairness, tolerance, compassion, humility, and εὐταξία – [is] (i) a natural intuitive (wordless) expression of the numinous (‘the good’, δίκη, συμπάθεια) and (ii) of both what the culture of pathei-mathos and the acausal-knowing of empathy reveal we should do (or incline us toward doing) in the immediacy of the personal moment when personally confronted by what is unfair, unjust, and extreme.
                  Of how such honour – by its and our φύσις – is and can only ever be personal, and thus cannot be extracted out from the ‘living moment’ and our participation in the moment.” {10}

By expressing a new civitas based on the concept of personal honour and on the noble virtues of καλὸς κἀγαθός, Myatt’s rather unique philosophy, evolved as it has been by his Classical Paganism And The Christian Ethos and his Tu Es Diaboli Ianua monographs – might well be seen to be, according to the standards of the political status quo, as somewhat radical.

It might also become seen to be, or may already be seen to be, by some politically orientated individuals and organizations who profess to be “fighting extremism” – and who are still swayed by the Judeo-Christian illusion of causal abstractions and the dialectic of opposites – part of a new and emerging “right-wing” milieu in which ancestral (native and pagan) European culture and a tradition of personal honour are central. {11}

According to Myatt’s philosophy, empathy and personal honour lead us away from the Judeo-Christian illusion of causal abstractions (a naming) and a dialectic of opposites based on such naming with the inevitable apocalyptic eschatology which engenders a real-world struggle or a war between a posited and a supra-personal, abstract, ‘good’ and ‘evil’. An eschatology – struggle between a posited ‘good’ (us) and a posited ‘evil’ (our enemies) – which the modern nation-state has appropriated, as witness the propaganda against National Socialist Germany with its portrayal of The Third Reich as the ‘evil’ enemy who must be fought and defeated.

Myatt’s philosophy leads us away from such abstractions, back toward the pagan insight of Greeks such as Heraclitus:
                  “Although this naming and expression [which I explain] exists, human beings tend to ignore it, both before and after they have become aware of it. Yet even though, regarding such naming and expression, I have revealed details of how Physis has been cleaved asunder, some human beings are inexperienced concerning it, fumbling about with words and deeds, just as other human beings, be they interested or just forgetful, are unaware of what they have done.” {12}

In chapter three of his The Numinous Way of Pathei-Mathos Myatt provides not only the Greek text of two other fragments by or attributed to Heraclitus but also his own translations:
                  “Polemos our genesis, governing us all to bring forth some gods, some mortal beings with some unfettered yet others kept bound.” Fragment 53
                  “All by genesis is appropriately apportioned [separated into portions] with beings bound together again by enantiodromia.” Diogenes Laërtius, ix. 7.

In that chapter he writes that
                  “Empathy also reveals why the assumption that abstracted, ideated, opposites apply to or should apply to living beings – and that they thus can supply us with knowledge and understanding of living being – disrupts the natural balance, resulting in a loss of ἁρμονίη [harmony] and συμπάθεια and is therefore a manifestation of the error of ὕβρις.”

In place of such abstracted, ideated, Judeo-Christian conflicting opposites there is in both Greco-Roman paganism, and in Myatt’s philosophy, Summum Bonum. As Myatt notes in his Tu Es Diaboli Ianua, quoting the Roman philosopher Seneca,
                  "What is injurious to such a [pagan] harmonious balance is what is dishonourable, with τὸ ἀγαθὸν – Summum Bonum – thus understood as honestum, as what is honourable, noble:
                  summum bonum est quod honestum est; et quod magis admireris: unum bonum est, quod honestum est, cetera falsa et adulterina bona sunt. Seneca, Ad Lucilium Epistulae Morales, LXXI, 4. [“the greatest good is that which is honourable. Also – and you may wonder at this – only that which is honourable is good, with all other 'goods' simply false and deceitful."]
                  For honestum is how hubris can be avoided and balance maintained, and is the essence of καλὸς κἀγαθός which presences the numinous, the divine, in and among mortals."

This rational pagan understanding is worlds away from the abstractions of the modern nation-state and makes the unproven allegations, and the rumours spread, about Myatt now and over the decades by politically orientated individuals and organizations with an agenda who profess to be "fighting extremism" seem to belong to a medieval world of heretics, hateful preachers, and zealous fanatics inspired by the prevalent Judeo-Christian culture and who sought to track down, publicly shame, and accuse "witches" and "wizards" of heresy.

Three Wyrd Sisters
Oxonia
June 2019
v.1.03

{1} For an overview of Myatt's philosophy refer to The Mystic Philosophy Of David Myatt. The second edition is available at https://wyrdsister.files.wordpress.com/2018/04/myatt-mystic-philosophy-second-edition.pdf

{2} ISBN 978-1484854266. A gratis open access pdf version is available at https://davidmyatt.files.wordpress.com/2013/05/dwm-rejecting-extremism-v3.pdf

{3} ISBN 978-1484097984. A gratis open access pdf version is available at https://davidmyatt.files.wordpress.com/2018/03/religion-and-empathy.pdf

{4} Myatt explains what he means by Enantiodromia in the Enantiodromia and The Reformation of The Individual and The Change of Enantiodromia chapters of his book the The Numinous Way of Pathei-Mathos (ISBN 978-1484096642) which is also available in a gratis open access pdf version at https://davidmyatt.files.wordpress.com/2018/03/numinous-way-v5c-print.pdf

His autobiography Myngath is also available both as a printed book, ISBN 978-1484110744, and in a gratis open access pdf version at https://davidmyatt.files.wordpress.com/2013/04/david-myatt-myngath.pdf{5}

{5} https://davidmyatt.wordpress.com/2019/04/23/an-indebtedness-to-ancient-greek-and-greco-roman-culture/

{6} (i) Classical Paganism And The Christian Ethos, ISBN 978-1979599023. A gratis open access pdf version is available at https://davidmyatt.files.wordpress.com/2018/03/classical-paganism-v2-print.pdf and (ii) Tu Es Diaboli Ianua, ISBN 978-1982010935. A gratis open access pdf version is available at https://davidmyatt.files.wordpress.com/2018/03/tua-es-diaboli-ianua.pdf

{7} Tu Es Diaboli Ianua.

{8} Western Paganism And Hermeticism: Myatt And The Renaissance of Western Culture. Available from https://regardingdavidmyatt.wordpress.com/2019/06/03/western-paganism-and-hermeticism/

{9} See, for example the chapter Honour In The Philosophy Of Pathei-Mathos in The Mystic Philosophy Of David Myatt.

{10} The Way Of Pathei-Mathos – A Précis. The essay is included in One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings.

{11} In regard to the European – the Western – tradition of personal honour see, for example, William Segar, Booke of Honor & Armes, published in 1590. The book is currently – June 2019 – available at https://books.google.com/books?id=LlI_AQAAMAAJ

{12} The translation of fragment 1 is by Myatt who in his Questions of Good, Evil, Honour, and God provides the Greek text.

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Image credit:
Richard Moult: Atu XX from Non Est Secundus Quia Unus Est,
a book of Tarot archetypes

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Article source:
https://regardingdavidmyatt.wordpress.com/2019/06/30/appreciating-the-philosophy-of-pathei-mathos/


Some Notes On The Corpus Hermeticum

Order of Nine Angles Sigil
O9A

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Some Notes On The Corpus Hermeticum

Given renewed interest among certain Occultists in the ancient texts of the Corpus Hermeticum following David Myatt’s translations and commentaries on eight of the texts {1} it seems timely to provide an overview of the Corpus Hermeticum.

The fourteen Greek texts grouped together under the title Corpus Hermeticum are generally regarded as having been written between the first and the third century AD. As Myatt pointed out, the texts reveal “how diverse the Hermetic weltanschauung is in respect of some details while nevertheless retaining an underlying ethos.” {2}

This ‘hermetic’ ethos is basically the metaphysical belief that we human beings can find and understand our place in the cosmos, that we were created by theos/the god/the primary divinity; that we can “apprehend the physis of beings, and […] have knowledge of theos,” {3} and – via an “anados” (a mystical quest or journey) or by some other means – can become “immortal” and thus achieve the purpose of our human existence:
                  “you who are earth-bound, why do you embrace death when you have the means to partake of immortality?” {4}

Assumptions About Influences

While many scholars – from Hienrici to Dodd {5} to those of more recent times – have argued or accepted that Judaism (as manifest, for example, in LXX, the Septuagint, the ancient Greek text of the Old Testament) has influenced the Hermetica, they have largely done so based on the presumption that the Judaic tradition is older than the traditions described in the Corpus Hermeticum and that it is it quite different from – in terms for example of cosmogony – other cosmogonies and specifically the one of ancient Greece.

Hence they for example take the mention of αὐξάνεσθε and πληθύνεσθε in section 18 of the Poemander to be evidence of such a Judaic influence since the same words occur in Genesis 1.22. Likewise, when other Greek words or phrases are found in the Corpus Hermeticum and also in the Septuagint.

Yet it is just as possible that the contrary is true, and that it is the Old Testament which was influenced by ancient Greek ideas and cosmogony with those Greek ideas and cosmogony – or echoes of those ideas and cosmogony – also forming the basis of the hermeticism described in the Corpus. A possibility that ancient fragments of the Old Testament in Greek and in Hebrew seem to confirm.

For the earliest fragments of the Old Testament in Hebrew are in the Dead Sea Scrolls, and date from c.150 BCE to c. 70 CE, with the oldest of these Hebrew fragments thus dating from a century or so after Greek fragments of the Septuagint found in Egypt.

Furthermore, the earliest (almost complete) Greek text of the Old Testament – Codex Vaticanus – dates from c.315 (±15) CE while the earliest Hebrew text – the Allepo Codex – dates from c.920 CE.

Thus, based solely on the actual physical evidence available it is justifiable to conclude not only that the Greek texts pre-date the Hebrew texts but also that the assumption of the Hebrew Old Testament (more correctly, the Tanakh) having its origin in the eleventh or tenth centuries BCE is at best just a presumption, unsupported by physical evidence, and at worst just a myth designed to propagate the claim of such an ancient origin for the Tanakh.

Given that the earliest texts of the Old Testament were written in Greek, not Hebrew, it is a reasonable to conclude that the scribes – or authors – of those texts were familiar with Greek culture and ideas and thus with Greek cosmogony and legends.

That this logical possibility – of Greek influence on the Old Testament – has not been mooted by contemporary scholars is interesting, and perhaps indicative of a certain bias.

Likewise, when certain texts of the Corpus Hermeticum have – or seem to have – echoes of the Greek New Testament, the presumptions always seems to be that the New Testament (the theology, ideas, cosmogony, of early Christianity) influenced those hermetic texts and ideas, not that the New Testament was influenced by those hermetic texts or ideas; a presumption in favour of Christianity that has no physical or even any textual evidence to support it. Since the texts of the Corpus date from between the first and the third century AD and usefully summarize the hermetic ideas and cosmogony then it is reasonable to assume those ideas and cosmogony had been circulating within certain Hellenic circles certainly from around the time the Gospels were written and probably for at least a century before, as attested by the Greek Magical Papyri {6} and certain Orphic texts {7}.

That this logical possibility – of Greek influence on the New Testament – has also not been mooted by contemporary scholars is interesting, and perhaps indicative of a certain bias toward Judaic influence.

A Greek Oral Tradition

In his Introduction to the third text of the Corpus, Myatt states that in his opinion this third text “most probably reasonably represents, like the Pymander tractate, a pagan metaphysical weltanschauung germane to the period of its composition and one which is based upon or recounts an earlier, and most probably aural, tradition.”

In support of this he quotes Herodotus and Hesiod and also several inscriptions which, centuries after Hesiod, echo almost word for word what Hesiod wrote.

Hesiod, written c. 700 BCE,
                  οἳ Γῆς ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος
                  those who came-into-being from Gaia and the starry heavens

An inscription from Pharsalos, Thessalyon, c.300 BCE,
                  Γῆς παῖς εἰμι καὶ Οὐρανοῦ ἀστερόεντος
                   I am a child of Gaia and the starry heavens

There does thus seem to be a continuity of Greek ideas and cosmogony by means of an oral tradition, lasting over three hundred, and probably more, years, and thus it does not seem unreasonable of Myatt to claim that the third text of the Corpus, and probably some others as well, primarily represent Greek ideas and a Greek cosmogony rather than being influenced by Judaic beliefs or by native Egyptian beliefs from Pharaonic times.

Indeed, Myatt suggests that “it is part of this ancient [Greek] esoteric mythos, and/or its antecedents, that may well be echoed in LXX (Genesis, 1:1), written centuries later.” {8}

What all this amounts to, in Myatt’s quite unfashionable if not iconoclastic view, is that several of the texts of the Corpus – presumably the eight he has translated and written commentaries on – represent a basically pagan cosmogony and ethos redolent of Greco-Roman culture (and especially of Greek culture) and that while there may be some other cultural influences, they are minor because an essentially pagan cosmogony, ethos, mysticism, and weltanschauung remain.

An ancient pagan cosmogony, ethos, mysticism, and weltanschauung, that is brought back to life by Myatt’s translations.

R. Parker
March 2017 ev
v.1.05

Footnotes

{1} David Myatt. Corpus Hermeticum: Eight Tractates. 2017. ISBN 978-1976452369
{2} Corpus Hermeticum – Tractate VIII. Translated by Myatt.
{3} Corpus Hermeticum I, Poemandres, section 1 (translated by Myatt).
{4} Corpus Hermeticum I, Poemandres, section 28 (translated by Myatt).
{5} C. F. Heinrici, Die Hermes-Mystik, 1918. C. H. Dodd, The Bible and the Greeks. 1935.
{6} Preisendanz, K. & Albert Henrichs. Papyri Graecae Magicae. Die Griechischen Zauberpapyri. 1974.
{7} Bernabé, Alberto, and Francesc Casadesús. Orfeo y la tradición órfica: Unreencuentro. 2008.
{8} Myatt, Corpus Hermeticum III, Ιερός Λόγος.

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The Eludent Order of Nine Angles

Order Of Nine Angles
O9A

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The Eludent O9A
(pdf)

This O9A compilation conveniently brings together some recent articles which, as explained in the Introduction, manifest aspects of O9A tradition hitherto neglected both by other Occultists and by academics who have studied or who are studying Western Occultism and/or the O9A.

Which aspects are (i) Occult knowledge – esoteric and pagan traditions, Greco-Roman, Arabic, and Persian – absent from other manifestations of modern Western Occultism; (ii) the link which the O9A has through this knowledge to those ancient traditions; and (iii) the erudition shown by the authors of such O9A texts.

The compilation thus compliments the O9A texts in Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way, issued in 2016.

For those interested the English word eludent is from the Latin eludo and when used as in the title implies something that ‘eludes’ and thus which is elusive and which may ‘befuddle’ or baffle others and which may also suggest some game, qv. ludere as in Cicero, M. Antonivm Oratio Philippica, II, 23, 56.

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Contents:

° Preface
° Introduction
° Esoteric Note On The Somnium Scipionis Of Cicero
° A Note On The Picatrix
° The Avenging Alastoras
° Sorcery In Virgil’s Aeneid
° Baphomet – An Esoteric Signification
° Afsana, Yusra, And The Green Damask Room
° The Rounwytha Rite Of The Abyss


Esoteric Notes On Two Ancient Pagan Texts

Order Of Nine Angles
O9A

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O9A Esoteric Notes On Two Ancient Pagan Texts
(pdf)

We republish here two esoteric notes from 2017 ev since they are relevant to and compliment the recent (2018) O9A texts An Esoteric Note On The Somnium Scipionis {1}, Some O9A Notes On The Picatrix {2}, and A Hidden O9A? {3}.

The two esoteric notes deal with ancient Greco-Roman sources that perhaps many of those who describe themselves as practitioners of a Western Occult tradition will be unfamiliar with.

The first deals with the Avenging Alastoras as described in tractate 13 of the Corpus Hermeticum. The second, and more detailed note, concerns a part of Virgil’s Aeneid and provides a scholarly, an initiated, insight into words such as the Latin magicas which via the Greek μαγικός was the origin of the English term magic/magick.

To provide some context, what is evoked by Virgil is the immolation of a lady (Dido) who would rather die than dishonour herself by having to live with a barbarian, and who is angry at Aeneas for deserting her and who seeks aid through The Craft (sorcery) by means of a Dragon-friendly priestess. This is a manifestation of the Western ethos and a world away from what is evoked by the medieval grimoire, Magian influenced, tradition with its profusion of hierarchical ‘demons’, its alleged ‘secrets’, and its hollow promises that anyone can control such ‘demonic’ entities if they have the right accoutrements and the right Magian names.

As we mentioned at the beginning of the Alastoras article:

                  “We read an awful lot, these days, in books, articles, and via the internet, about ‘sorcery’ and invokations, almost all of which books and articles describe or rely on the Magian influenced goetic ‘tradition’ as exemplified by the misnamed Hermetic Order Of The Golden Dawn. Thus it is refreshing to once again revisit actual Western pagan sources…”

We have corrected a few typos, updated some of the references, and added an additional reference to the Alastoras article.

TWS Nexion
August 2018 ev

{1} https://wyrdsister.wordpress.com/2018/08/09/an-esoteric-note-on-the-somnium-scipionis/
{2} https://wyrdsister.wordpress.com/2018/08/08/some-o9a-notes-on-the-picatrix/
{3} https://wyrdsister.wordpress.com/2018/08/10/a-hidden-o9a/


O9A – The Hidden Logos

Order Of Nine Angles
O9A

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The present author has always been of the opinion that the genuine truth behind the essence of the Sinisterly-Numinous Tradition, the Hebdomadry of the Order of Nine Angles, and the pagan eminence of the Rounwytha has and always will direct the individual to an unfolding of personal physis, divorced from any such familiar terran-ideations. That the surplus population who identifies with, openly supports and operates socially upon the precipice of the Order of Nine Angles theorem, fails by nature alone to distill the hidden meaning behind individuation, beyond-individuation, wyrd and physis as a unique presencing of a nexion, by their incompetent mishandling and foolish preference for the Labyrinthos Mythologicus, which is lorded over by the Minotaur of time and sanity, it is only natural that given every so often, a Hermetic mind will raise truth above the foliage to observe who it is that is still listening…{1}

Likewise, who that is schrewd, and slow to believe. Who that is the skeptic, and who that is the sycophant. Whom that have come to believe that physis involves, only one. Who that has striven to open a nexion, in a new arena. Who that has translated the esoteric language of the Sinisterly-Numinous Tradition into an unfamiliar exoteric language.

Perhaps far too few, but there is no surprise in this. That the prize can be wrestled from the Labyrinth by Theseus, or courted darkly off the island by Dionysus, that is – to each their own, and herein is the esoteric truth behind the puzzle: the hidden logos can only be distilled through fearsome and ruthless unfolding of physis.

Julvarg
Deathwave Nexion
2018 Era Horrificus

{1} The most recent census has been handled by the Three Wyrd Sisters in their slew of articles appearing to suggest the existence of A Hidden O9A.

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Article source:
https://deathwavenexion.wordpress.com/2018/08/10/o9a-the-hidden-logos/


A Hidden O9A?

Order Of Nine Angles
O9A

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Several post-2012 Order of Nine Angles texts hint that there is a hidden “esoteric O9A” which perhaps only the most persistent will discover or appreciate, as perhaps was intended.

For such O9A texts not only deal with and provide information about various Occult topics which the modern literature – academic and otherwise – about modern Occultism, about Satanism, and about the Western Left Hand Path, have ignored, but also deal, in a measured and rational way, with the philosophical and Occult roots of the O9A giving as they do copious references to (and sometimes illustrations from) medieval, renaissance and Greco-Roman texts, more often than not in the original language of those texts such as Latin and Hellenistic Greek.

These texts therefore serve to distinguish the O9A from all other modern Occult groups be such groups described as Occult, Satanist, or of the Western Left Hand Path.

That these texts have been ignored by O9A critics and by academics is perhaps indicative.

Indicative, in the case of O9A critics, because such critics – be they journalists, authors, self-proclaimed Satanists, self-proclaimed Occultists, or self-proclaimed practitioners of the Western Left Hand Path – either lack the required academic background to appreciate such texts or, more often than not, because of some pre-existing prejudice regarding the O9A.

Indicative, in the case of academics, because of what seems to be their fixation on – in the case of modern Satanism – Howard Stanton Levey (alias Anton LaVey) and – in the case of modern Occultism and the Western Left Hand Path – on Aleister Crowley and Michael Aquino and Aquino’s Temple of Set. For there seems to have developed an academic orthodoxy in which Levey, Crowley, and Aquino, are of paramount importance, and in which the O9A is at best “a minor group” and at worst based on the ideas and ritual propounded and popularized by that modern triumvirate.

Thus, in one example of many, both academics and others continue to propagate the canard that the “nine angles” of the O9A derive from Aquino’s Ceremony of Nine Angles (with its Euclidean angles) despite the fact that the O9A “nine angles” are – as many post-2012 O9A texts have explained – the nine combinations of the three fundamental alchemical substances (salt, sulphur, mercury) and are represented by the pieces of the O9A’s 1970s Star Game. {1}

Similarly, and to provide another example, the O9A septenary Tree of Wyrd has been dismissed by an academic as merely “a replacement for the Kabbalah […] a non-Semitic version of the Kabbalistic Sepherot” {2} whereas many O9A texts have established that the septenary system historically pre-dated the Kabbalah and was not only part of Western Occultism {3} but was also part of the Greco-Roman mysticism explained in the Pymander tractate of the Corpus Hermeticum {4}.

Revealing The Hidden O9A

Two recent – 2018 ev – O9A texts should suffice to not only reveal the hidden “esoteric O9A” but also serve to illustrate just how different the O9A is from all other modern public manifestations of modern Occultism, be such Occultism the modern Satanism of Howard Stanton Levey, the Western Left Hand Path of Aquino and the Temple of Set, or the egoistic, Hermetic Order Of The Golden Dawn indebted, “Thelema” of Aleister Crowley.

These recent texts are An Esoteric Note On The Somnium Scipionis Of Cicero, {5} and A Note On The Picatrix. {6}

The Esoteric Note On The Somnium Scipionis provides references to ancient texts – in Latin and Greek, together with translations – and places the esoteric philosophy of the O9A, and its praxises (such as its Seven Fold Way and its Code of Kindred Honour) into the correct historical perspective; that is, as part of a Greco-Roman pagan tradition.

The Note On The Picatrix references ancient Arabic texts, and reveals the influence of such texts on the O9A; why the original Western grimoire tradition derived from such Arabic sources, and that the later Hebrewesque and Kabbalah influenced grimoire tradition was – as the O9A have maintained for decades – a much later distortion of ancient Western Occultism.

                   Such texts serve to illustrate just how different the O9A is because those texts – like seminal O9A texts such as The Geryne of Satan {7} and Baphomet, An Esoteric Signification {8}- are based on primary, ancient, sources, with their authors able to read such sources in their original language.

Such language skills, such academic knowledge, are entirely absent in Howard Stanton Levey, in Michael Aquino, and in the likes of Aleister Crowley. {9} A fact that O9A critics, and academics, have – so far – failed to appreciate.

Morena Kapiris
August 2018 ev

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{1} Refer for example to (i) the texts at https://omega9alpha.wordpress.com/the-star-game/ and (ii) to the Appendix An Alchemical Signification of the O9A text Azoth: Western Alchemy And The Seven Fold Way Of The Order Of Nine Angles.

The Azoth text is included – together with other relevant post-2012 texts – in the pdf compilation available at https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles/

{2} Jacob Senholt. Secret Identities In The Sinister Tradition, in The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012, p.253

{3} For example (i) Alchemy And The Sinisterly-Numinous Tradition, (ii) Lapis Philosophicus, Isaac Newton, And The Septenary System, and (iii) The Hermetic Origins Of The O9A.

{4} qv. David Myatt’s translation of and commentary of that tractate in his Corpus Hermeticum: Eight Tractates. Translation and Commentary. 2017. ISBN 978-1976452369.

{5} https://omega9alpha.wordpress.com/2018/08/09/a-note-on-the-somnium-scipionis/

{6} https://omega9alpha.wordpress.com/2018/08/08/a-note-on-the-picatrix/

{7} https://omega9alpha.wordpress.com/geryne-of-satan/

{8} https://omega9alpha.wordpress.com/baphomet/

{9} qv. Traditional And Modern: The Two Types Of Satanism, available at https://omega9alpha.wordpress.com/two-types-of-satanism/