Corpus Hermeticum

real 2

Corpus Hermeticum

Important Notice(s): This article is not meant as a complete analysis or re-interpretation of the Corpus Hermeticum. It is merely a statement of its importance, even more so from the perspective of an adept, following the Seven-Fold-Way.

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…

So much so in fact that it is nearly hard to not consider the possibility that David Myatt is indeed Anton Long but such a question is meaningless. What truly matters in the end is to once again, observe and marvel how at the Order of Nine Angles is built upon an ancestral and healthy paganus. An authentic occult foundation inspired by genuine ancient alchemical texts, Greek emanations of many different tastes, medieval texts and Arabic documents concerning the Spheres and many more…

Upon reading such ancient texts, there can only be an awakening, a realization of how everything falls into place in the tradition and mythos of the Order of Nine Angles. The Sinister Tarot, the Tripartite Nature, the Seven Spheres, the Nine Angles, Azoth, Lapis Philosophicus, Labyrinthos Mythologicus, The Mythos (…) All these things are the reflections of an earthly πάθει μάθος, a perceiveration from our predecessors. Such perceiveration has been either recycled or forgotten with time and the Order of Nine Angles has the potential to direct a dedicated practitioner to those ancestral realizations. One of those realization and perhaps the most important one is that Lapis Philosophicus is found within and leads to a non-dualistic perspective of the world and the cosmos. This knowledge can be, at first, scented, presenced and then acquired through πάθει μάθος. This is what this blog is all about, a testament to this wyrdful attempt at finding the ‘living water’.

In the light of such conclusions, it is rather evident why such ancients texts should be studied or at the very least, perused with interest. It matters not if the practitioner is following the Seven-Fold-Way or another mystical or spiritual path, for as I have quoted so many times:

“The ‘outer secret’ of the inner, the real, the living, alchemy is that the end and the result of both our apparently separate journeys is the same; the same place, the same understanding, the same knowledge. For wisdom is undivided, the same for all of us, whatever we believed or assumed when we began. Or expressed another way, lapis philosophicus is what it is, and always has been, and does what it does, and always has done, in terms of how it affects and changes those few who have succeeded in their decades-long endeavor and thus discovered it, and discovered it where it has always been hidden.”

-Anton Long – Last Words: The Enigmatic Truth

I will now simply comment on a chosen and short passage from the Corpus Hermeticum so the relationship between this text and the Order of Nine Angles can be made even more obvious than it already is. My intent in doing this is to direct and encourage practitioners interested in the Order of Nine Angles tradition to venture further than MSS and Naos and to develop an interest for the many (often ignored) recommendations made in some of the more obscure MSS or ‘side note’ influences which often surfaces in the tradition. This also includes the Numivous Way of David Myatt, his translations of Greek texts and his post 2012 writings.


[9] Theos, the perceiveration, male-and-female, being Life and phaos, whose
logos brought forth another perceiveration, an artisan, who – theos of Fire and
pneuma – fashioned seven viziers to surround the perceptible cosmic order in
spheres and whose administration is described as fate.

Commentary: It is a common expectation in ancient alchemy that Lapis Philosophicus, when discovered, changes you into a ‘divine’ and androgynous being. Here, it is made clear that acquiring a certain ‘logos’ can bring about a new perceiveration. I am convinced that this perceiveration is indeed Lapis Philosophicus or more vulgarly: ‘Enlightenment’, which is discovered in the tradition by going beyond the Abyss. Authentic Rounwytha’s are changed individuals with a non-dualistic perspective (Magus-Mousa) and a wordless apprehension of the acausal. They are the ‘ones who understands’ or perhaps ‘ones who knows secrets’. They have unlocked such knowledge.

Most interesting is also the mention of the ‘Seven Viziers’ which are obviously the Seven Spheres, determining the fate of earthly beings.

[14] With full authority over the ordered cosmos of humans and of beings devoid of logos, he burst through the strength of the spheres to thus reveal to those of downward physis the beautiful image of theos. When she beheld such unceasing beauty – he who possessed all the vigour of the viziers and was the image of theos – she lovingly smiled, for it was as if in that Water she had seen the semblance of that mortal’s beautiful image and, on Earth, his shadow. And as he himself beheld in that Water her image, so similar to his own, he desired her and wanted to be with her. Then, his want and his vigour realized, and he within that image devoid of logos, Physis grasped he whom she loved to entwine herself around him so that, as lovers, they were intimately joined together.


[15] Which is why, distinct among all other beings on Earth, mortals are jumelle;
deathful of body yet deathless the inner mortal. Yet, although deathless and
possessing full authority, the human is still subject to wyrd. Hence, although
over the harmonious structure, when within become the slave. Male-and-female
since of a male-and-female father, and wakeful since of a wakeful one. <…>


[16] <…> my perceiveration, for I also love the logos. Then Poemandres said,
this is a mysterium esoteric even to this day. For Physis, having intimately
joined with the human, produced a most wondrous wonder possessed of the
physis of the harmonious seven I mentioned before, of Fire and pneuma. Physis
did not tarry, giving birth to seven male-and-female humans with the physis of
those viziers, and ætherean.

Commentary: The father of all, created a beautiful mortal and he ‘bequeathed to him all his works of Art.’ This being emanated from the seven viziers, (I like to think of the cosmos as a whole) and desired from the living Water a female being, very similar to him which he desired immensely and ultimately brought into Physis to unite with.

Now, remember this passage from an MSS:

“The secret [of the Abyss] is the simple unity of two common things. This unity is greater than but built upon the double-pelican. Here is the living water, Azoth.” What has been separated – into apparent opposites – is the sinister and the numinous.”

-The Sinisterly-Numinous O9A

The Seven Viziers forged our wyrd which is a metaphorical, evocative and archaic way of saying that we emanate from the cosmic source, from space, from Theos and we shall go back to this οὐσία in the end.

We are thus a numinous mixture that is beyond duality, animated by fire and pneuma and our physis is that of the cosmos and the seven spheres. From a certain angle, we could say that following the Seven-Fold-Way re-awakens us to this understanding. Hence why Nexions and individuals who remain stuck in abstractions (sinister-numinous) are loosing themselves in the Labyrinth and are being led by temporary tools. Theos, the creator is harmonious and the cosmos is a non-dualistic ‘entity’…

[17] To continue, those seven came into being in this way. Earth was muliebral,
Water was lustful, and Fire maturing. From Æther, the pneuma, and with Physis
bringing forth human-shaped bodies. Of Life and phaos, the human came to be
of psyche and perceiveration; from Life – psyche; from phaos – perceiveration;
and with everything in the observable cosmic order cyclic until its completion.

Commentary: Similarly, we could say we came int obeing through the unity of the ‘elements’ which is, in many ways, the essence of magic itself.

Directly, then, theos spoke a numinous logos:


propagate by propagation and spawn by spawning, all you creations and
artisements, and let the perceiver have the knowledge of being deathless and of
Eros as responsible for death.


[19] Having so spoken, foreknowing – through wyrd and that harmonious
structure – produced the coagulations and founded the generations with all
beings spawning according to their kind. And they of self-knowledge attained a
particular benefit while they who, misled by Eros, love the body, roamed around
in the dark, to thus, perceptively, be afflicted by death.

Commentary: This astonishingly magnificent passage is very similar to the poem of Parmenide in what it presents. Basically, most men will follow δόξα and become lost in the materialistic illusions but some few others will be able (through spirituality or religion surely) to acquire the perceiveration of the connectedness of all life which is the ‘knowledge of being deathless’ and part of a divine harmony.

 

[22] And do not all humans posses perceiveration?

Again you express yourself well. 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.
Before they hand over their body to its death they loathe the influencing impressions, for they know their vigour. That is, I – perceiveration – do not allow what the vigour of the body embraces to be achieved. For, as guardian, I close the entrance to the bad and the dishonourably vigorful, preventing their procrastinations.


[23] I keep myself distant from the unreasonable, the rotten, the malicious, the
jealous, the greedy, the bloodthirsty, the hubriatic, instead, giving them up to
the avenging daemon, who assigns to them the sharpness of fire, who visibly
assails them, and who equips them for more lawlessness so that they happen
upon even more vengeance. For they cannot control their excessive yearnings,
are always in the darkness – which tests them – and thus increase that fire even
more.


[24] You, perceiveration, have instructed me well about all those things I
saught. But could you tell me how the Anados will occur?


To which Poemandres replied, first, the dissolution of the physical body allows
that body to be transformed with the semblance it had disappearing and its now
non-functioning ethos handed over to the daimon, with the body’s perceptions
returning to their origin, then becoming separated with their purpose,
transplanted, and with desire and eagerness journeying toward the physis
devoid of logos.


[25] Thus does the mortal hasten through the harmonious structure, offering
up, in the first realm, that vigour which grows and which fades, and – in the
second one – those dishonourable machinations, no longer functioning. In the
third, that eagerness which deceives, no longer functioning; in the fourth, the
arrogance of command, no longer insatiable; in the fifth, profane insolence and
reckless haste; in the sixth, the bad inclinations occasioned by riches, no longer
functioning; and in the seventh realm, the lies that lie in wait.
[26] Thus, stripped of the activities of that structure, they enter into the
ogdoadic physis, and, with those there, celebrate the father in song for they,
together, rejoice at this arrival who, now akin to them, hears those forces
beyond the ogdoadic physis celebrating theos in melodious song. Then, in order,
they move toward the father to hand themselves over to those forces, and,
becoming those forces, they become united with theos. For to so become of
theos is the noble goal of those who seek to acquire knowledge.

Commentary: Lapis Philosophicus cannot be obtained by hubriatic beings – by the Creon’s and the Tyrannus’s. Only beings following a noble path can return to Theos; the others are seized by the vengeful daemons.

As for ἄνοδος, it is here presented as a return, an uplifting or a travelling back to the οὐσία where all our coagulations are redistributed. Interestingly and again, evocatively, the πνεῦμα is cleansed by the Seven Spheres, each one of them, freeing us from unnecessary vices which are often if not always, connected to our hubris and thus, to the genesis of earthly sufferings (abstractions). To understand this clearly, one has to know what is clearly meant by Ogdoadi physis:

“ὀγδοατικὴν φύσιν [is an] interesting and important term, often overlooked and often misinterpreted. What is meant is not a realm  – ζώνῃ – or sphere, similar to but ‘beyond’ the seven realms, but rather ‘of what’ the mortal has become, is reborn as, at the end of the journey: partaking in and being of ‘the ogdoadic physis’, and thus sharing the being/existence of those who have, or who have attained, that particular type of being/existence/physis. The existence, that is, of an immortal beyond the seven emanations.”

-Lapis Philosophicus And The Septenary

This going through the Seven Spheres, this perceiveration of Theos, this comparison to ‘an immortal beyond the seven emanations’ is thus extremely clear in the context of the Order of Nine Angles. Following the Seven-Fold-Way or living as a Rountywha that is one with nature can perhaps lead to this understanding, this numinous knowledge, this re-understanding of Theos not only by the prowess of reason but also by the certainty of the heart which requires praxis.

I can only hope that this short perusing of the Corpus Hermeticum will incite many others to delve deeper into this mystical text and see their spiritual journey imbued by its beauty.

-Beldam, 128 yf

Advertisements

11 thoughts on “Corpus Hermeticum

  1. Excellent article, thank you. It may interest you to know that the Greek word συμπάθεια occurs in tract 9 of the Corpus Hermeticum in relation to mortals as an ‘eikon’ of the cosmic order with such mortals having ’empathy’ – συμπάθεια – with the gods (θεοί) responsible for that cosmic order, which empathy is an important – if oft-times overlooked – part of ancient hermeticism.

    Given that συμπάθεια is much in evidence in Myatt’s philosophy of pathei mathos (as empathy) and that empathy forms an important principle in the esoteric philosophy of the O9A {1} there seems to be yet another link between the O9A and ancient hermeticism.

    There are rumors that Myatt has translated tract 9 and is currently working on the accompanying commentary.

    {1} According to Anton Long, “[developing such] empathy is the only aim of the grade ritual of internal adept and, indeed, of initiation itself.” The quote is from a 1980s ONA text reprinted in Sennitt’s book “The Infernal Texts: Nox & Liber Koth,” Falcon Publications, 1997.

    Liked by 2 people

    1. Thank you so much for such an in-depth comment. You reveal fascinating informations concerning the tract 9 of the Corpus Hermeticum and prove yet again the magnitude that hermeticism has on the ONA corpus. This only feeds my flame even more and intensifies the passion I have for such studies. I will explore the tract 9 so I am prepared for when David Myatt translation becomes available and I will go read ‘The Infernal Texts’.

      Best regards to you and thank you for your intervention.

      Like

  2. My apologies and my mistake, but my comments re συμπάθεια relate to tract 8 (VIII) not tract 9. The Greek title of tract 8 is Ὅτι οὐδὲν τῶν ὄντων ἀπόλλυται ἀλλὰ τὰς μεταβολὰς ἀπωλείας καὶ θανάτους πλανώμενοι λέγουσιν which I’m informed Myatt translates as “That no beings are lost, despite mortals mistakenly claiming that such transformations are death and a loss.”

    Here’s the beginning of Myatt’s translation of section 1 of tract VIII: “It is regarding psyche and the corporeal that, my son, we now must speak: of why psyche is deathless and how its vigour assembles and separates the corporeal. For there is no death of what-is, only an apprehension grounded in the denotatum ‘deathless’, either through unavailing toil or, by discarding the important part, that what is called deathless is deathful…”

    According to sources, translation and commentary due to be published in c. three weeks time.

    Liked by 1 person

    1. Again, thank you very much for those precisions and exclusive informations regarding the upcoming translation of the tract 8 of the Corpus Hermeticum. I am eagerly awaiting this new entry so I can study it and expand my perspective through David Myatt vibrant lexicon. His translations are very unique and perfectly correlative with his magnificent ‘Numinous Way’, or so I find.

      Best regards to you and I hope I can return such favors in the future.

      Like

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google+ photo

You are commenting using your Google+ account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s