David Myatt

David Myatt

More Academic Inaccuracies

Given the lamentable state of modern academic research into esotericism, as highlighted in several previous articles such as the one titled The Occult And Academia {1}, it was no surprise to read the many mistakes about the Order of Nine Angles and about Mr David Myatt in a recently published book by a major and well-respected academic publisher.

The book in question is Satanism: A Social History written by Massimo Introvigne (professor of Sociology of Religions at Pontifical Salesian University, Torino) and published in 2016 by Brill, Leiden, as volume 21 in the series Texts and Studies in Western Esotericism. The book consists of 651 pages and retails in the UK for around £156.

A section of the book – under the heading Satan The Prophet – is devoted to the Order of Nine Angles (pp. 357-364) with Introvigne writing, among other things,

1. That Myatt was Anton Long was “confirmed” by Nicholas Goodrick-Clarke in his 2003 book Black Sun.
2. That Myatt’s middle name is “William”.
3. That Senholt “offered a number of elements confirming that Long was indeed Myatt”.
4. That the ONA “acknowledged that Anton Long was a nom de plume of Myatt”.
5. That Myatt joined Jordan’s British Movement in 1969.
6. That the ONA Black Mass “derived from Huysmans and the rituals of the Church of Satan.
7. That the Temple of Set “perceived the competition [the ONA] as dangerous, particularly when in the late 1980s some members of the Temple of Set started considering themselves members of the ONA at the same time. In 1992, Aquino and his British representative David Austen launched an internal purge, expelling from the Temple of Set those members who also wanted to remain in the ONA.”

In respect of his claims:

§ Introvigne not only, due to a lack of detailed research, gets several facts wrong – for instance, Myatt’s middle name is Wulstan, not William; he joined British Movement in 1968 not 1969 – but also does not provide any evidence from primary sources (or indeed from any sources) in support of several of his claims, such as the claim regarding the ONA Black Mass, and the claim regarding the Temple of Set. His claims are just stated as if they were fact. In the matter of the claim about Aquino, for example, it seems that Introvigne did not bother to contact Aquino himself to ask for his side of the story.

§ In addition, Goodrick-Clarke did not confirm anything regarding Myatt being Long, he merely stated that Myatt was Long and accepted without question that the MS titled Diablerie – a notorious forgery {2} – was written by Myatt and that it recounted details of Myatt’s early life. Goodrick-Clarke did not provide any evidence from primary sources that Myatt was Anton Long nor regarding Myatt having written that MS.

§ Likewise in respect of Senholt, for Senholt also provided no evidence from primary sources that Myatt was Anton Long. Instead, he claimed – without providing any evidence from forensic linguistics – that there was a similarity of writing style between works by Myatt and Long, a claim disputed by several other academics (Monette, Sieg, Kaplan), and also claimed that Myatt’s extremist adventures (neo-nazi followed by radical Muslim) were ONA Insight Roles and thus linked Myatt to the ONA even though such Insight Roles only last around a year while Myatt’s neo-nazi adventures lasted thirty years (1968-1998) with his time as a radical Muslim lasting over ten years (1998-2009). Furthermore, Senholt made no mention of the many things about Myatt’s life which contradict his thesis, such as Myatt’s marriage in a Christian church and his writings praising Christianity and especially Catholicism. {3}

§ As a source for his claim that the ONA “acknowledged that Anton Long was a nom de plume of Myatt” Introvigne cites the text A Modern Mage: Anton Long and the Order of Nine Angles, neglecting to mention four important facts.

(1) “That since Anton Long retired in 2011 no one publicly speaks ‘on behalf of the O9A’. Nor can anyone now or in the future speak ‘on behalf of the O9A’. As befits the O9A principle of ‘the authority of individual judgement’. For even if the person is O9A, as the author of that book is, they are just presenting their own opinion, their own interpretation, just as these answers – and the earlier ones – are someone’s opinion, their interpretation, of matters O9A.” {4}

(2) That the authors of that text are presenting their personal opinions about Myatt and Long and provide no evidence from primary sources in support of such opinions.

(3) That others associated with the ONA have lambasted that text, writing that “the authors seem to have committed the fallacy of post hoc ergo propter hoc; concluding that Anton Long is (or must be) Myatt because his publicly documented life apparently fits the paradigm of what someone ONA should be like and should do in the real world.” {5}

(4) That the nature of the ONA – with its independent nexions and its principle of the authority of individual judgement – means that those associating with the ONA have diverse and often different opinions about various matters, including about whether Myatt=Long and including about the ONA itself. {6}

Conclusion

As noted in a recent ONA polemic,

“Correctly understood, a scholarly approach means undertaking a meticulous, unbiased, research into a specific subject over a period of some years using, wherever possible, primary sources; formulating an opinion based on such learning, such knowledge, as results from such research, and in respect of writing academic papers and books about the subject providing copious, accurate, references to the source material.

Primary sources include direct evidence such as original documents dating from the period under study, and accounts and works (written, verbal, published or unpublished) by such individuals whose life or whose writings or whose works form part of the research. In addition, if such sources – documents or accounts or writings – are in another language, then it is incumbent upon the scholar to have knowledge of that language and thus be able to translate such documents themselves, for a reliance upon the translations of others relegates such sources from the position of primary ones to secondary ones.

Hence, if the author of an academic book or academic paper writes about a person and/or about their works, or about an event, using only secondary sources – sources containing the opinions, the interpretations, or the conclusions of others – then the opinion, the interpretation, the conclusions of that author about such a person and/or about their works, or about an event, are unauthoritative because unscholarly.” {7}

The last paragraph sums up what Introvigne writes about the ONA and about Mr Myatt, for since Introvigne only offers the opinions, the interpretations, or the conclusions of others, providing no evidence from primary sources, his own opinion is unauthoritative because unscholarly. That he also makes some basic factual errors and obviously has not done detailed research into the ONA (as evident in not knowing about the authority of individual judgement and other matters) highlight once again the shoddy nature of quite a lot of academic research into Western esotericism in general and modern Satanism in particular.

K.S.
2017

{1} https://regardingdavidmyatt.wordpress.com/more-unscholarly-research/
{2} https://regardingdavidmyatt.wordpress.com/about/a-sceptics-review-of-diablerie/
{3} The facts which contradict Senholt’s thesis are enumerated by Myatt is his essay A Matter of Honour available at https://regardingdavidmyatt.wordpress.com/myatt-a-matter-of-honour/
{4} Some Questions About The Order of Nine Angles (2016), Part One. Available (April 2017) at https://omega9alpha.wordpress.com/o9a-q-a/
{5} https://wyrdsister.wordpress.com/2017/02/09/review-of-the-radical-philosophy-of-anton-long/
{6} A classic example of differing ONA views is given in the text at https://omega9alpha.wordpress.com/2017/02/15/aristocracy-anarchy-or-nihilism/
{7} https://wyrdsister.wordpress.com/2017/04/02/another-typical-anti-o9a-example/


Related:

Academia, David Myatt, And The Order of Nine Angles
(pdf)

David Myatt And Satanism
(pdf)


Order of Nine Angles

O9A

A Perspicacious Example

We wish to draw the attention of our readers to the peregrinations of someone – apparently inspired by the O9A – who is undertaking his own septenary anados and whose writings concerning his peregrinations and that anados are perceptive and illustrative of just how different the rational “sinister-numinous” O9A approach is compared to that of all other modern self-described occultists. That this seeker after gnosis occasionally references the life and writings of a certain Mr Myatt is interesting and perhaps indicative.

Here are just two representative examples of the perspicacity of this modern Occultist.

1. “The Geist connects the Causal and the Acausal, and here were are talking about its fiery, martial character. It is eternal yet Faustian, and as such its drive should fuel you. As you look at the illustration of the Sphere of Mars imagine yourself standing in that particular extraterrestial landscape. Enjoy its destabilizing power.

The workings of Destruction and Sacrifice are situated on three levels indicating the fact that we are a being-in-the-world, being-with-others, and connected with the Cosmic. You simply cannot understand these qualities without looking at the whole Cosmic picture. As an Alchemist I strive for Unity, the Great All. The Light and the Shadow aspects of Mars make it even more complex, but complete. It is a lifelong study, search and experience that demands Destruction and Sacrifice. Myatt already emphasized this: the need for humility. With Bataille we could say: be prepared to Sacrifice all Reason and delve into this Night of Violence. Only then, we can emerge enlightened and worthy to receive the Wisdom and Wealth offered by Jupiter.”

2. “Mercury – as god, planet or metal – is the changing substance itself, a fluid, and strictly speaking does not belong to the different phases. Mercury is the changing matter itself and Jung called it an archetypical symbol which encompasses many contradictions. As the collective unconscious is very complex Mercury has multiple forms.

Look at the illustration of Mercury and follow those lines, a fluidized surface as it were. An image of ever becoming, a never ending process which is not just a stage but the whole alchemical process of individuation as a whole. Look at your life, the lives of those close to you: all lines traversing the Lebenswelt around you. See how they interact and inter-connect for there lies growth and inner transformation. Benefit from the interconnectedness, a Being-with-Others as Myatt has exemplified in his Numinous Mysticism. Like blood the energy flows through us and by connecting with others we create a Sacred Space.”

Source of the quotations: https://ecstatic-darkness.com/


David Myatt

In his most recent article, published on his blog on the 24th of March 2017 and dealing as it does with the ancient texts of the Corpus Hermeticum {1}, David Myatt expounds on his decision to translate the ancient Greek term ἀγαθός not by the conventional English term ‘good’ but by – according to context – honourable, noble, nobility. In support of his translation of ἀγαθός he quotes Seneca: “summum bonum est quod honestum est. Et quod magis admireris: unum bonum est, quod honestum est, cetera falsa et adulterina bona sunt.” {2}

This choice – and his unconventional translations of other particular ancient Greek words such as νοῦς – really does give, as he notes in his article, an “impression about ancient Hermeticism which is rather different from that conveyed by other translations.”

The difference, as other commentators on Myatt’s Hermetica translations have noted {3} and as Myatt shows in his article, is between taking those texts as expressing a Christian ethos and taking them as expressing a pagan – a classical, Greco-Roman – ethos.

For those interested in Western esotericism in general and Hermeticism in particular this is a profound and important difference. It restores these texts to the Western pagan tradition and makes them relevant to our times when Western culture and our classical, Greco-Roman, and pagan heritage is increasingly subsumed in schools and elsewhere by other, non-Western, cultures and religions, with it now being ‘politically incorrect’ to point out that Western culture with its Greco-Roman pagan heritage has profoundly changed the world for the better and is arguably superior to all other cultures past and present.

Although Myatt in his article provides three illuminating examples of the difference between his ‘pagan’ (authentic) versions and the ‘Christian’ interpolations of other translators, I will provide two other examples.

The first is from tract XI which Myatt entitles From Perceiverance To Hermes.

“Indulging the body and rotten, you are unable to apprehend the beautiful, the noble. To be completely rotten is to be unaware of the numinous, while having the ability to discover, to have volition, to have expectations, is the direct, the better – its own – way to nobility.”

Copenhaver, hitherto extolled as providing the ‘definitive translation’, has:

“While you are evil and a lover of the body, you can understand none of the things that are beautiful and good. To be ignorant of the divine is the ultimate vice, but to be able to know, to will and to hope is the straight and easy way leading to the good.” {4}

The second example is from tract IV, which Myatt entitles Chaldron Or Monas.

Since that Being is honourable, the desire was to entrust solely to that Being such a cosmic order on Earth […] What is apparent can please us while what is concealed can cause doubt with what is bad often overt while the honourable is often concealed having as it has neither pattern nor guise.

Copenhaver translates as:

“Because he is good it was not for himself alone that he wished to make this offering and adorn this earth […] Visible things delight us but the invisible causes mistrust. Bad things are more open to sight but the good is invisible to what can be seen. For the good has neither shape nor outline.”

It is easy to see which translation echoes a pagan ethos – as the likes of Seneca and Cicero understood classical paganism – and which is redolent of a Christian or a pseudo-Christian ethos.

In summary, Myatt in his translations of five of the texts of the Corpus Hermeticum provides the ordinary reader with an insight into a neglected Western mystic tradition. A neglected tradition because all the other translations available impart – in Myatt’s words – “the sense of reading somewhat declamatory sermons about god/God and ‘the good’ familiar from over a thousand years of persons preaching about Christianity.”

Richard Stirling
Shropshire
2017

{1} https://davidmyatt.wordpress.com/2017/03/24/concerning-ἀγαθός-and-νοῦς-in-the-corpus-hermeticum/
{2} Ad Lucilium Epistulae Morales, LXXI, 4.
{3} https://regardingdavidmyatt.wordpress.com/2016/07/16/a-review-of-myatts-monas/
{4} B. Copenhaver. Hermetica. Cambridge University Press. 1992


David Myatt

David Myatt

Three of the many Greek terms of interest in respect of understanding the varied weltanschauungen outlined in the texts that comprise the Corpus Hermeticum are ἀγαθός and νοῦς and θεός, with conventional translations of these terms as ‘good’ and ‘Mind’ and ‘god’ (or God) imparting the sense of reading somewhat declamatory sermons about god/God and ‘the good’ familiar from over a thousand years of persons preaching about Christianity interspersed with definitive philosophical statements about ‘Mind’, as if a “transcendent intelligence, rationality,” or a “Mental or psychic faculty” or both, or something similar, is meant or implied.

Thus the beginning of tractate VI – τὸ ἀγαθόν, ὦ ᾿Ασκληπιέ, ἐν οὐδενί ἐστιν, εἰ μὴ ἐν μόνῳ τῷ θεῷ, μᾶλλον δὲ τὸ ἀγαθὸν αὐτός ἐστιν ὁ θεὸς ἀεί – and dealing as it does with both ἀγαθός and θεός, has been translated, by Mead, as “Good, O Asclepius, is in none else save God alone; nay, rather, Good is God Himself eternally,” [1] and by Copenhaver as “The good, Asclepius, is in nothing except in god alone, or rather god himself is always the good.” [2]

In respect of νοῦς, a typical example is from Poemandres 12 – ὁ δὲ πάντων πατὴρ ὁ Νοῦς, ὢν ζωὴ καὶ φῶς, ἀπεκύησεν ῎Ανθρωπον αὐτῷ ἴσον, οὗ ἠράσθη ὡς ἰδίου τόκου· περικαλλὴς γάρ, τὴν τοῦ πατρὸς εἰκόνα ἔχων· ὄντως γὰρ καὶ ὁ θεὸς ἠράσθη τῆς ἰδίας μορφῆς, παρέδωκε τὰ ἑαυτοῦ πάντα δημιουργήματα. The beginning of this is translated by Mead as “But All-Father Mind, being Life and Light, did bring forth Man co-equal to Himself, with whom He fell in love, as being His own child for he was beautiful beyond compare,” and by Copenhaver as “Mind, the father of all, who is life and light, gave birth to a man like himself whom he loved as his own child. The man was most fair: he had the father’s image.”

Similarly, in respect of Poemandres 22 – παραγίνομαι αὐτὸς ἐγὼ ὁ Νοῦς τοῖς ὁσίοις καὶ ἀγαθοῖς καὶ καθαροῖς καὶ ἐλεήμοσι, τοῖς εὐσεβοῦσι, καὶ ἡ παρουσία μου γίνεται βοήθεια, καὶ εὐθὺς τὰ πάντα γνωρίζουσι καὶ τὸν πατέρα ἱλάσκονται ἀγαπητικῶς καὶ εὐχαριστοῦσιν εὐλογοῦντες καὶ ὑμνοῦντες τεταγμένως πρὸς αὐτὸν τῇ στοργῇ – which is translated by Mead as “I, Mind, myself am present with holy men and good, the pure and merciful, men who live piously. [To such] my presence doth become an aid, and straightway they gain gnosis of all things, and win the Father’s love by their pure lives, and give Him thanks, invoking on Him blessings, and chanting hymns, intent on Him with ardent love,” and by Copenhaver as “I myself, the mind, am present to the blessed and good and pure and merciful – to the reverent – and my presence becomes a help; they quickly recognize everything, and they propitiate the father lovingly and give thanks, praising and singing hymns affectionately and in the order appropriate to him.”

As explained in various places in my commentary on tractates I, III, IV, VIII, and XI, and in two appendices [3], I incline toward the view that – given what such English terms as ‘the good’, Mind, and god now impute, often as a result of two thousand years of Christianity and post-Renaissance, and modern, philosophy – such translations tend to impose particular and modern interpretations on the texts and thus do not present to the reader the ancient ethos that forms the basis of the varied weltanschauungen outlined in the texts of the Corpus Hermeticum.

To avoid such impositions, and in an endeavour to express at least something of that ancient (and in my view non-Christian) ethos, I have – for reasons explained in the relevant sections of my commentary – transliterated θεὸς as theos [4], νοῦς as perceiveration, or according to context, perceiverance; and ἀγαθός as, according to context, nobility, noble, or honourable [5]. Which is why my reading of the Greek of the three examples above provides the reader with a somewhat different impression of the texts:

° Asclepius, the noble exists in no-thing: only in theos alone; indeed, theos is, of himself and always, what is noble. [6]

° Perceiveration, as Life and phaos, father of all, brought forth in his own likeness a most beautiful mortal who, being his child, he loved.

° I, perceiveration, attend to those of respectful deeds, the honourable, the refined, the compassionate, those aware of the numinous; to whom my being is a help so that they soon acquire knowledge of the whole and are affectionately gracious toward the father, fondly celebrating in song his position.

But, as I noted in respect of ἀγαθός in the On Ethos And Interpretation appendix, whether these particular insights of mine are valid, others will have to decide. But they – and my translations of the tractates in general – certainly, at least in my fallible opinion, convey an impression about ancient Hermeticism which is rather different from that conveyed by other translations.

David Myatt
March 2017

Extract from a letter in reply to a correspondent who, in respect of the Corpus Hermeticum, enquired about my translation of terms such as ἀγαθός and νοῦς. I have, for publication here, added a footnote which references my translations of and commentaries on five tractates of the Corpus Hermeticum.

°°°

Notes

[1] G.R.S Mead. Thrice-Greatest Hermes. Theosophical Society (London). 1906.

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

[3] My translation of and commentary on tractates I, III, IV, and XI – and the two appendices – is available in pdf format at https://davidmyatt.wordpress.com/2017/03/08/corpus-hermeticum-i-iii-iv-xi/

My translation of and commentary on tractate VIII is available in pdf format at https://davidmyatt.wordpress.com/2017/03/20/corpus-hermeticum-viii/

[4] To be pedantic, when θεὸς is mentioned in the texts it often literally refers to ‘the’ theos so that at the beginning of tractate VI, for example, the reference is to ‘the theos’ rather than to ‘god’.

[5] In respect of ‘the good’ – τὸ ἀγαθόν – as ‘honourable’, qv. Seneca, Ad Lucilium Epistulae Morales, LXXI, 4, “summum bonum est quod honestum est. Et quod magis admireris: unum bonum est, quod honestum est, cetera falsa et adulterina bona sunt.”

[6] The suggestion seems to be that ‘the theos’ is the origin, the archetype, of what is noble, and that only through and because of theos can what is noble be presenced and recognized for what it is, and often recognized by those who are, or that which is, an eikon of theos. Hence why in tractate IV it is said that “the eikon will guide you,”; why in tractate XI that “Kosmos is the eikon of theos, Kosmos [the eikon] of Aion, the Sun [the eikon] of Aion, and the Sun [the eikon] of mortals,” and why in the same tractate it is said that “there is nothing that cannot be an eikon of theos,” and why in Poemandres 31 theos is said to “engender all physis as eikon.”

As I noted in my commentary – qv. especially the mention of Maximus of Constantinople in respect of Poemandres 31 – I have transliterated εἰκὼν.


Source: https://davidmyatt.wordpress.com/2017/03/24/concerning-ἀγαθός-and-νοῦς-in-the-corpus-hermeticum/


Order of Nine Angles

O9A

O9A: Notes On The Corpus Hermeticum
(pdf)

From the Introduction:

Given renewed interest among certain Occultists in the ancient texts of the Corpus Hermeticum following David Myatt’s translations and commentaries on five of the texts it seems timely to provide an overview of the Corpus Hermeticism, particularly as it has been suggested that:

“If many MSS of the Order of Nine Angles are vital to acquire a certain understanding or at the very least, presence through words what a practical life and wyrdful ἄνοδος can bring, the Corpus Hermeticum is, in itself, sufficient to make sense of the Order of Nine Angles quiddity as a whole.”


David Myatt

David Myatt

David Myatt’s translation of and commentary on tractate VIII of the ancient, Hellenic, Corpus Hermeticum is available here:

Corpus Hermeticum – Tractate VIII
(pdf)

This complements his translation of and commentary on tractates I, III, IV, and XI.


Source: https://davidmyatt.wordpress.com/2017/03/20/corpus-hermeticum-viii/


David Myatt

David Myatt

The link below is to a pdf file which contains David Myatt’s translations of and commentaries on five tractates of the Corpus Hermeticum which he published separately between 2013 and 2017.

Corpus Hermeticum I, III, IV, VIII, XI
(pdf)

Contents:

Tractate I. Ποιμάνδρης. Poemandres.
Tractate III. Ιερός Λόγος. An Esoteric Mythos.
Tractate IV. Ἑρμοῦ πρὸς Τάτ ὁ κρατῆρ ἡ μονάς. Chaldron Or Monas.
Tractate VIII. Ὅτι οὐδὲν τῶν ὄντων ἀπόλλυται. That No Beings Are Lost.
Tractate XI. Νοῦς πρὸς Ἑρμῆν. From Perceiverance To Hermes.
Appendix I. Some Examples Regarding Translation and Questions of Interpretation.
Appendix II. On Ethos And Interpretation.
Appendix III. Concerning ἀγαθός and νοῦς in the Corpus Hermeticum.

°°°°°

The compilation is also available as a 126 page printed book: David Myatt, Corpus Hermeticum I, III, IV, VIII, XI, 2017. ISBN 978-1545020142 (BISAC: Philosophy / Metaphysics).


Source: https://davidmyatt.wordpress.com/2017/03/08/corpus-hermeticum-i-iii-iv-xi/


odal3

Lambasting Levey And Aquino
(pdf)

 

Contents include:

§ Anton LaVey And Anton Long: A Study In Modern Satanism
§ Knowledge And Culture Verses Plebeian Pretentiousness
§ The Satanic Bible
§ Michael Aquino Sounds Off Again About The Order Of Nine Angles
§ The Sad Sad Story of Michael Aquino


David Myatt

David Myatt

Editorial Note: The link below is to a pdf version of David Myatt’s now completed translation of and commentary on the eleventh text in the ancient Corpus Hermeticum, Νοῦς πρὸς Ἑρμῆν (From Perceiverance To Hermes).

Corpus Hermeticum XI
(pdf)


Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

Editorial Note: We reproduce here an interesting article which mentions David Myatt in relation to such modern mystics as Julius Evola. It seems that a few select individuals actually do appreciate Myatt’s contribution to Western (esoteric) mysticism.

°°°
Brutalism I
The almighty Sol

I have just finished my artistic exploration of the Sphere of Venus as part of my intent to symbolize the whole Tree of Wyrd, as a sign of my dedication to the Sinister Tradition.

A lot has already been written about the Sphere of Venus, the astrological aspects of Venus, so no need to copy them. Also the Sphere of Venus has already been described in the Mss of the ONA. There are a few things I have personally added through my exploration of its singular power.

First of all, and part of the exoteric strategy of the ONA, the reference to one of the most ancient symbols of the West, namely the magickal script of the Runes. Specifically for Venus I have drawn the Othala and Fehu Runes.

Fehu

Fehu, of course, as the Rune of Freya, the most powerful goddess of love, war and sexual attraction of the Northern pantheon. Fehu’s energy stands for the Will-to-Power, Sexual power, Feminine and matriarchal Power. The Rune itself means ‘cattle’ and stood for mobile wealth. But I prefer not to pay attention to the ‘materialistic’ connotation of this Rune as materialism is already the main focus in the West nowadays. The Rune’s spiritual power lies however in the energy, the transference from the acausal to the causal through Love/agape, in the ability to feel empathy, to feel connected with your folk around you, good friends, soul mates, between lovers but also the connection with Nature, your Heimat. This also denotes wealth, but a spiritual one. Being, as Heidegger wrote, is always a being there (Dasein) as we are thrown into this world (Gefallenheit) we are here with others and the Other. There is the transference of energy, of experiences which we are building on and how we shape who and what we are at this moment, but always with a higher aim. For those who are able to ‘feel’ Fehu, to feel the green glow of Venus, reassuring yet tantalizing, know that there is something Eternal calling us. As Myatt described this very well: there is no division between us, ipseity is just an illusion and ipseities offer us no answer, no matter how we are longing after definite answers. The Sphere of Venus offers no answer, but its green colour, one of the colours of Nature, can actually soothe us. Not soothing us ‘to sleep’ but actually an awakening, a break-through.

The feeling of empathy and compassion is one through which we become humble again, (as opposed to the ‘Black Magic’ formulas of becoming gods), and then we are ready to receive the richness from the acausal. The Sinister demands one to go beyond one’s limits and to leave the Ego behind. Just like in the alchemical Opus we have to become a vessel ready to accept without hesitation. The same applies to showing compassion: we can learn to love, to hold on. Agape is a Greek term which refers to such a state of mind and which is far more spiritual than the word ‘love’ that is used nowadays. Agape refers to a state of mind which destroys all illusions and puts us in an unconditional position. Unconditionally religious (religare = to connect). A most orthodox state of mind. Bataille demanded us to be ferociously religious. And we will not contradict him!

Bataille also referred to ‘love’ and ‘friendship’ as forms of wordless communication, a communication without demands, words, and this puts one in a delicate position almost defenceless. One enters the energetic Continuous where boundaries by definitions no longer apply. When I meditate I open my being-there to the World, and I let go of all my thoughts by casting them aways as illusionary. Agape is for those who are committed to an acephalic path of pure, selfless commitment. The ‘I’ is no longer present, one is devoted to a higher cause, devoted to the happiness of a friend or lover, to the spiritual realization of one’s Wyrd, the Wyrd of the West. A Higher Destiny of which Spengler and Heidegger wrote. Agape is also a Christian term, but one should not be afraid of it, or cast it aside as something ‘un-satanic’ or ‘weak’, for the term goes beyond all morality: to feel connected is a naturalistic essence. It goes beyond ‘good & evil’ and orthodox Christianity (its roots being Gnostic) is well aware of that.

We are all driven by a thrist, a longing, a will-to-power (Buddhist tanha), and we all have the need to satisfy this but let us not focus on that kind of easy satisfaction. Those urges and cravings steer us away from any possibility to inter-connect, to feel the energy drawn from the acausal to the causal.

Othala

The Othala Rune’s energy denotes the spiritual inheritance from our ancestors, our people, the land where we have been raised, its traditions, its folklore, its customs. What can we learn from those traditions that also played an important role in Europe such those of the Greeks, the Romans, the Arabs, Christianity and gnosticism. What can we learn from them? I genuinely believe in an Wordless tradition, a Tradition of the Soul which has been causally transferred through the ages into the Alchemical Tradition of the Great Work. The Sinister Tradition and my particular acephalic path are based on those ancient insights, add new ideas but are loyal to the Tradition.

Now, the Othala Rune exoterically reconnects me to my Heimat, the environment where I have been raised and which strenghtens me to honour those ancients Traditions. Albeit there being different high cultures (Greek, Roman, Arab, Christian) this is not about modern-day multiculturalism. Multiculturalism is only focussed on the causal (food, spice, habits and so on) while an über-cultural Tradition is about the lifting of the Soul, about what Jung referred as a collective unconcious. The Green sphere of Venus can be seen as nurturing that feeling of connecting again.

Another important aspect of the Othala Runes can be traced back to nobilitas, nobility, being noble. And this is an important element if we desire to grow spiritually, to evolve further and further away from the pathetic state of the mundanes in order to realise the Nietzschean Overman. Hence the connection with the Fehu Rune in the Sphere of Venus.

The Wet Path

Alchemically speaking this is the Sphere of Conjunction (in Naos one refers to Coagulation but I cannot agree with this). In the Hermetic Arts Conjunction occurs when a synthesis, a conjunctio occurs of the anima and the animus, the unconscious and conscious, the natural and that which one knows. One must therefore enter the Continuous and start to look introspectively: the Geist must turn towards itself (the inner change of which Myatt writes) instead of always looking at the outside. We must let ourselves be seduced by the Numinous or what Bataille calls the Sacred. Situated in the Sphere of Venus we talke about the Feminine principle, the eternal-Female which has always been honoured in the Satanic manifestation of the Numinous Sinister Tradition. This is quite a revolution as most Satanic ipseities are male oriented, and regard the female as being submissive, to be controlled. In that opinion these paths do not differ from the Magian beliefs they claim to criticize. The Sinister Tradition however is unique because of its utmost respect towards the female. This is based on the Alchemical understanding of the anima and the animus.

The Path of Venus is what is called a wet Path where the practioner is burnt by water. In the wet path of hermetism there also occur sexual symbols. The sexual act can therefore be seen as an alchemical process in which man and woman are united in love. The conjunctio of man and woman is akin to the operation between two vessels:

“the active and passive, the golden force against the captivating and sympathetic wet force that ‘dissolves’ the former and its own ‘enclosure’. […] ‘Our corpereal gold is as though dead before it unites with its mate. Only then is the secret, interior Sulfur developed’. […] ‘With the Sulfur of Venus, the inner sulfur of man is rectified, reinforced and wholly perfected’.” (Julius Evola, The Hermetic Tradition)

Death & Ecstasy

Interestingly, Evola also mentions the fact that the hermetic texts frequently “speak of a death that is a consequence of the coniunctio, of the ‘joining’, perhaps it also refers to the trauma that can occur at the height of the embrace and orgasm if subjected to a deliberate control.” Bataille referred to the orgasm as a ‘little death’ and this is exactly what occurs at the culmination of the sexual act: ecstasy or ekstasis: going beyond of oneself. In this moment of rapture one become headless, acephalic as one transgresses the limits of ipseity. The Sphere of Venus can therefore be deadly as well and the Dark Goddess Darkat reigns most supremely.

Dragon and the Ouroboros

In Naos one can find the symbol Dragon as being atributed to the Sphere of Venus. I have chosen the Ouroboros as it stands for the endless flux of energy, birth and Death, creation and destruction, and I find these aspects united in the Sphere of Venus. Freya as a Goddess embodies both love and war, creation & destruction. The dragon, often described to Mercury with which Venus is connected, devours itself and recreates and archetypically symbolizes the collective UR-grond of the Life Cycle. The attribution to Mercury is perhaps more accurate but Venus does possess such maternal qualities as well for the Water, as they element of Venus, also refers to the maternal water from which we are all born. The Mother as a guardian of the Life Force.

We can therefore conclude that the Sphere of Venus has much to offer to the practitioner. Approach it with the utmost respect. Enjoy the sexual rapture & the mystical Death. Become Acephalic!

Agios O Darkat! 333!
Von S, 128 yf

Literature:

The Hermetic Tradition (Julius Evola)
Alchemie en psychologie
MSS by Myatt


Article source: https://ecstatic-darkness.com/