Esoteric Notes Concerning The Numinous

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Order of Nine Angles

O9A

Given that the term numinous is part of the O9A expression ‘the sinister-numinous tradition’ – and thus relevant to understanding the esotericism of the Order of Nine Angles – we present here two articles which discuss the term in some detail.

The articles provide the required historical, metaphysical, and esoteric, context for correctly understanding the term; and which context reveals, contrary to a popular misunderstanding, that the term ‘numinous’ – implying “of or relating to a god or a divinity, revealing or indicating the presence of a divinity; divine, spiritual” – was used in English centuries before Rudolf Otto appropriated it to describe mysterium tremendum et fascinans and thus restricted it to religions and to religions experience, which restrictive religious use is quite different from David Myatt’s metaphysical usage:

“The numinous is what manifests or can manifest or remind us of (what can reveal) the natural balance of ψυχή; a balance which ὕβρις upsets. This natural balance – our being as human beings – is or can be manifest to us in or by what is harmonious, or what reminds us of what is harmonious and beautiful.”

Concerning The Numinous
(pdf)

Contents:

° Preface
° I. A Note Regarding The Term Numinous.
° II. The Muliebral Numinous.

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Telesmata In The Picatrix

David Myatt

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Telesmata In The Picatrix

Telesmata is from Greek τέλεσμα via the post-classic Latin telesma and is possibly the origin of the English word talisman, dating as that English word does from 1638.

τέλεσμα in Ancient Greek meant a payment, or an offering to offset a debt or for services rendered. According to my fallible understanding, in Hellenistic times it acquired the sense of an object intended as an offering to the gods, and to lesser divinities such as daemons, as a mark of respect or in order to seek their favour or ward off their wroth. Thus if a person had toiled to make the offering, the telesma, or had at the very least exchanged goods or money for it, it was believed that such labour or such an exchange revealed that one had earned their protection or their help. The more valuable the object, the more help or protection they might expect.

This belief in such offerings and their efficacy was an integral part of not only the diverse Greco-Roman paganus weltanschauungen but also of many other paganus weltanschauungen around the world, past and present, founded as such weltanschauungen are on the understanding, on the ancestral wisdom, or on the intuition that we mortals are part of a living cosmos with the gods (the divinities) and Nature considered as living beings (or as archetypes, manifestations of cosmic forces) who and which can affect us and who have affected us – as individuals, and as communities – in terms of good fortune and misfortune.

For such understanding, such ancestral wisdom, or such intuition included the insight that some mortal deeds were wise and some mortal deeds were unwise because wise deeds were those which aided or did not upset the natural cosmic balance and because unwise deeds – acts of hubris – did upset the natural cosmic balance and invited, sooner or later, retribution by the divinities, be such retribution personal (against the hubriatic individual) or against the family and descendants of that individual or against the community that the hubriatic individual was a part of. A pattern of hubriatic deeds which both Aeschylus and Sophocles so well described: Aeschylus in the Oresteia, and Sophocles in his Antigone and his Oedipus Tyrannus.

In respect of the Greek belief in such divinities and asking for their help there is of course that beautiful poem by Sappho [1]

ποικιλόθρον’ ἀθανάτ Ἀφρόδιτα,
παῖ Δίος δολόπλοκε, λίσσομαί σε,
μή μ’ ἄσαισι μηδ’ ὀνίαισι δάμνα,
πότνια, θῦμον,

ἀλλὰ τυίδ’ ἔλθ’, αἴ ποτα κἀτέρωτα
τὰς ἔμας αὔδας ἀίοισα πήλοι
ἔκλυες, πάτρος δὲ δόμον λίποισα
χρύσιον ἦλθες

ἄρμ’ ὐπασδεύξαισα· κάλοι δέ σ’ ἆγον
ὤκεες στροῦθοι περὶ γᾶς μελαίνας
πύκνα δίννεντες πτέρ’ ἀπ’ ὠράνωἴθε-
ρος διὰ μέσσω·

αἶψα δ’ ἐξίκοντο· σὺ δ’, ὦ μάκαιρα,
μειδιαίσαισ’ ἀθανάτωι προσώπωι
ἤρε’ ὄττι δηὖτε πέπονθα κὤττι
δηὖτε κάλημμι

κὤττι μοι μάλιστα θέλω γένεσθαι
μαινόλαι θύμωι· τίνα δηὖτε πείθω
μαισ’ ἄγην ἐς σὰν φιλότατα; τίς σ’, ὦ
Ψά]πφ’, ἀδικήει;

καὶ γὰρ αἰ φεύγει, ταχέως διώξει,
αἰ δὲ δῶρα μὴ δέκετ’, ἀλλὰ δώσει,
αἰ δὲ μὴ φίλει, ταχέως φιλήσει
κωὐκ ἐθέλοισα.

ἔλθε μοι καὶ νῦν, χαλέπαν δὲ λῦσον
ἐκ μερίμναν, ὄσσα δέ μοι τέλεσσαι
θῦμος ἰμέρρει, τέλεσον, σὺ δ’ αὔτα
σύμμαχος ἔσσο.

Deathless Aphrodite – Daughter of Zeus and maker of snares –
On your florid throne, hear me!
My lady, do not subdue my heart by anguish and pain
But come to me as when before
You heard my distant cry, and listened:
Leaving, with your golden chariot yoked, your father’s house
To move beautiful sparrows swift with a whirling of wings
As from heaven you came to this dark earth through middle air
And so swiftly arrived.

Then you my goddess with your immortal lips smiling
Would ask what now afflicts me, why again
I am calling and what now I with my restive heart
Desired:

Whom now shall I beguile
To bring you to her love?
Who now injures you, Sappho?
For if she flees, soon shall she chase
And, rejecting gifts, soon shall she give.
If she does not love you, she shall do so soon
Whatsoever is her will.

Come to me now to end this consuming pain
Bringing what my heart desires to be brought:
Be yourself my ally in this fight.

By the time the manuscripts of the Picatrix were written, as translations of a translation of an Arabic manuscript dating from some three or more centuries older, the concept of telesmata seems to have become somewhat divorced from its paganus origins since the Picatrix begins with a doxology to a singular God – Ad laudem et gloriam altissimi et omnipotentis Dei cuius est revelare suis predestinatis secreta scienciarum – echoing as it does the doxology to Allah, Al-Ahad, in that earlier Arabic manuscript and containing as that Arabic manuscript does several quotations from the Quran.

Thus, and again according to my fallible understanding, it seems to me that, given the importance attached in both the Latin and the Arabic text to telesmata – the locus has, despite such doxologies, moved away from the paganus understanding of mortals as an integral (Ciceronian) balancing part of the cosmos, as part of Nature and of their community and personally aware of the consequences of hubris, toward the εἶδος – the abstraction – of mortals as individuals who can by telesmata and other means achieve certain personal desires or bring about certain changes beneficial to themselves. Almost as if telesmata and other similar means have replaced the numinous, the paganus, awareness of our status as mortals who depend on the harmony that the older divinities represented, manifest as this awareness is in the phrase memento homo [2]. A phrase adopted by the Roman Catholic church in the form “memento homo quia pulvis es, et in pulverem reverteris,” [3] and which church, despite its faults, perhaps for centuries kept alive at least something of the paganus understanding of the error of hubris, its awareness of our temporary mortal life and of our fallible mortal nature.

DW Myatt
2017

Note: This text is an edited version of a communication sent this year to someone who had enquired about the relation, if any, between the talismans described in the Latin text entitled Picatrix and Greco-Roman pagan beliefs.

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[1] My translation. The Greek text is that of Lobel and Page, Poetarum Lesbiorum Fragmenta, Oxford 1955.
[2] Although the use of a similar phrase about mortality in the Triumphus is disputed, there is evidence to suggest that during those victory processions in Rome the triumphant General was reminded by someone of his mortality, qv. M. Beard, The Roman Triumph, Belknap Press of Harvard University Press, 2007. p. 272f.
[3] “Recall, mortal, you are dust and you will revert to being dust.”


Article source: https://davidmyatt.wordpress.com/telesmata-in-the-picatrix/


A Pre-Socratic Fragment: Empedocles

David Myatt

A Pre-Socratic Fragment: Empedocles

Text

ἔστιν Ἀνάγκης χρῆμα, θεῶν ψήφισμα παλαιόν,
ἀίδιον, πλατέεσσι κατεσφρηγισμένον ὅρκοις·
εὖτέ τις ἀμπλακίηισι φόνωι φίλα γυῖα μιήνηι,
νείκεΐ θ’ ὅς κε ἐπίορκον ἁμαρτήσας ἐπομόσσηι,
δαίμονες οἵτε μακραίωνος λελάχασι βίοιο,
τρίς μιν μυρίας ὧρας ἀπὸ μακάρων ἀλάλησθαι,
φυομένους παντοῖα διὰ χρόνου εἴδεα θνητῶν
ἀργαλέας βιότοιο μεταλλάσσοντα κελεύθους.
αἰθέριον μὲν γάρ σφε μένος πόντονδε διώκει,
πόντος δ’ ἐς χθονὸς οὖδας ἀπέπτυσε, γαῖα δ’ ἐς αὐγὰς
ἠελίου φαέθοντος, ὁ δ’ αἰθέρος ἔμβαλε δίναις·
ἄλλος δ’ ἐξ ἄλλου δέχεται, στυγέουσι δὲ πάντες.
τῶν καὶ ἐγὼ νῦν εἰμι, φυγάς θεόθεν καὶ ἀλήτης,
Νείκεϊ μαινομένωι πίσυνος.

Die Fragmente der Vorsokratiker, Diels-Kranz, B115

Translation

There exists an insight by Ananke, an ancient resolution
Of the gods, immutable and sealed by vows,
Regarding when one of the daimons – those whose allotted portion of life is long –
Has their own hands stained from murder
Or who, once having sworn an oath, because of some feud breaks that oath.
For they shall for ten thousand tripled seasons wander away from the beautified,
Begotten during that period in all manner of mortal form
And exchanging during that voyage one vexation for another:

The fierce Ætherials chase them to the Sea,
The Sea spits them out onto dusty ground,
Gaia hurls them to the burning light of the Sun
Who flings them back to those swirling Ætherials.
Moved from one to the other, all detest them.

I am one of those, a vagabond in exile from the gods
Who has to rely on strongful Disagreement.

Notes

Ananke (Ἀνάγκης) is the primordial goddess of incumbency; that is, of wyrd – of that which is beyond, and the origin of, what we often describe as our Fate as a mortal being.

The usual translation of “necessity” – as for example by Copenhaver in section 1 of tractate III of the Corpus Hermeticum [1] obscures both the subtle esotericism evident in that ἱερός λόγος and what Empedocles wrote centuries earlier about Ἀνάγκης. [2]

Disagreement (νεῖκος) is – according to what we can adduce of the philosophy of Empedocles from the fragments of his writings that we possess – a fundamental principle, and one understood in relation to another fundamental principle, Φιλότης, expressive as they both are of the logos (λόγος) by which we can possibly apprehend the workings of the cosmic order (κόσμος). However, the common translations – of ‘strife’ and ‘love’ respectively – do not in my view express what Empedocles seems to be trying to convey, which is ‘disagreement’ and ‘fellowship’ (a communal or kindred working-together in pursuit of a common interest or goal). For while disagreement sometimes disrupts fellowship, it is often necessary as the genesis of productive change.

Thus, just as Odysseus had to rely on the support of Athena, who disagreed with how Poseidon treated Odysseus, so does the ‘vagabond in exile from the deities/the gods’ have to rely on disagreements among the immortals to end their own exile.

Which expression of how the immortal deities (θεοὶ) often differ and of how the Fate of mortals depend on those deities and, quite often on disagreements between them, exemplifies the ethos of Ancient Greece.

David Myatt
2017

This is a slightly revised version of a comment published in my 2015 translation of and commentary on the ἱερός λόγος tractate of the Corpus Hermeticum.

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[1] B. Copenhaver. Hermetica. Cambridge University Press. 1992.

[2] The Greek text of tractate III:1 is

Δόξα πάντων ὁ θεὸς καὶ θεῖον καὶ φύσις θεία. ἀρχὴ τῶν ὄντων ὁ θεός, καὶ νοῦς καὶ φύσις καὶ ὕλη, σοφία εἰς δεῖξιν ἁπάντων ὤν· ἀρχὴ τὸ θεῖον καὶ φύσις καὶ ἐνέργεια καὶ ἀνάγκη καὶ τέλος καὶ ἀνανέωσις. ἧν γὰρ σκότος ἄπειρον ἐν ἀβύσσωι καὶ ὕδωρ καὶ πνεῦμα λεπτὸν νοερόν, δυνάμει θείαι ὄντα ἐν χάει. ἀνείθη δὴ φῶς ἅγιον καὶ ἐπάγη <ὑφ’ ἅμμωι> ἐξ ὑγρᾶς οὐσίας στοιχεῖα καὶ θεοὶ πάντες <καταδιερῶσι> φύσεως ἐνσπόρου.

A.D. Nock & A-J. Festugiere, Corpus Hermeticum, Paris, 1972

In my translation I have endeavoured to express something of the classical mysticism which this tractate, in particular, embodies:

“The numen of all beings is theos: numinal, and of numinal physis.
The origin of what exists is theos, who is Perceiveration and Physis and Substance:
The sapientia which is a revealing of all beings.
For the numinal is the origin: physis, vigour, incumbency, accomplishment, renewance.

In the Abyss, an unmeasurable darkness, and, by the influence of the numen,
Water and delicate apprehending Pnuema, there, in Kaos.
Then, a numinous phaos arose and, from beneath the sandy ground,
Parsements coagulated from fluidic essence.
And all of the deities <particularize> seedful physis.”

My commentary on the text – in Corpus Hermeticum: Eight Tractates, 2017, ISBN 978-1976452369 – explains my interpretations of words such as δόξα, νοῦς, σοφία, ἐνέργεια, and δύναμις.


Source: https://davidmyatt.wordpress.com/empedocles/


Another Iconoclastic Translation

David Myatt

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DW Myatt: The Beatitudes
(pdf)

The document contains David Myatt’s translation of and commentary on The Beatitudes, {1} which part of the New Testament – Matthew 5:1–10 – is an iconic part of the Christian religion.

As with his other iconoclastic translations – such as from the Corpus Hermeticum {2} and The Gospel Of John {3} – he provides a new and refreshingly different insight into an ancient text.

However, readers should be aware that Myatt’s commentary on the Greek text of The Beatitudes relies heavily on his commentary on the Greek text of the Gospel of John {3} and on his commentaries on the Greek texts of the Corpus Hermeticum which he has translated {2}.

RDM Crew
June 2018

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{1} https://davidmyatt.wordpress.com/2018/03/30/the-beatitudes/

{2} https://davidmyatt.wordpress.com/corpus-hermeticum/

{3} https://davidmyatt.wordpress.com/gospel-according-to-john/


Azoth Sumor

Richard Moult, Azoth Sumor

There is an apocryphal story circulating among the O9A cognoscenti that when Richard Moult, decades ago, successfully emerged from the three month ordeal of The Rite of Internal Adept his then partner on meeting him exclaimed that in appearance and demeanour he had morphed into a certain ‘Anton Long’.

A story which Moult’s later painting Azoth Sumor might be taken to represent, for here is an older Adept – similar in appearance to both his aged self and his then paternal mentor – fishing (perhaps in some remote Scottish glen) by “the living water” (Azoth) and which flowing water is full of faces, of masks reminiscent of one part (Melpomene, the Muse of Tragedy) of the “comedy and tragedy theatrical masks” that have for decades been adopted by Western theatres and which, as Sock and Buskin, go back centuries to Greco-Roman times.

Overseeing the Azoth Sumor scene is a smiling “man in the moon” perhaps in intimation of how feeble we mere mortals are in believing in our mortal endeavours and quests.

Yet whatever interpretation we may impose on the image it remains something of a mystery: an archetypal (and a sinisterly-numinous) presencing which words almost invariably fail to describe but which one of our own dreamscapes may, one day, remind us of.

As such, the image is a powerful archetypal presencing and an example of the superb sinisterly-numinous artistry of Mr Richard Moult, an artistry exemplified in his book of Tarot archetypes titled Non Est Secundus Quia Unus Est. {1}

R.S.
2018 ev

{1} See https://starred-desert.com/non-est-secundus-quia-unus-est/

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Image credit: Azoth Sumor, by Richard Moult
A high resolution version is available at https://starred-desert.com/paintings/


Related:

Atu XX

Quod Superius Est Sicut Quod Inferius

7FW: A Modern Guide


Richard Moult: Atu XX

Atu XX

Richard Moult: Atu XX (Aeon) from Non Est Secundus Quia Unus Est,
a book of Tarot archetypes.

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Source: https://starred-desert.com/2017/12/07/atu-xx-aeon/


Myatt, The Septenary Anados, And The Quest For Lapis Philosophicus

Order of Nine Angles

O9A

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The life of David Myatt is discussed in relation to the occult group the Order of Nine Angles (O9A/ONA), with particular reference to (i) the O9A’s hermetic ‘seven fold way,’ which is a decades-long personal quest for wisdom, and (ii) the O9A concepts of ‘the sinisterly-numinous’ and ‘aeonics’. It will be argued that Myatt’s strange, varied, and documented life is consistent with someone following that ‘seven fold way’; that Myatt – under the nom-de-plume Anton Long – is one of the most innovative of modern occultists and one of the few to attain the grade of Magus; and that the O9A itself has been consistently mis-understood by outsiders.

Myatt, The Septenary Anados, And The Quest For Lapis Philosophicus
(pdf)


Related:
Myatt: A Matter of Honour
(pdf)

Related:
Myatt, Anton Long, And The O9A
(pdf)