A brief report on the occult use for Henbane by Stum A.W.

Posted: March 25th, 2022 | Author: | Filed under: Alchemy, Culture, Drecc, Dreccian, Guest Essays, Iteration Three, O9A, O9A Nine Angles, Occultism, Order of Nine Angles, Order of the Nine Angles, paganism, Reports | Tags: , , , , , , , , | Comments Off on A brief report on the occult use for Henbane by Stum A.W.

 

The intention of this experience was to investigate the uses for Henbane and potentially other
tropane alkaloid containing plants in an insightful setting. I’m most interested in this being used in a
ritual or meditative setting, as it has reportedly been in the past particularly by the oracle seers at
Delphi. I’ve chosen to experience it myself as almost all reports online are from people trying to
obtain a recreational high. Before embarking on this experiment, and after reading those experience
reports mentioned, I fully understood the danger of using such plants before proceeding. Many
reports wildly differ in intensity. Usually experiences reported either are of mild and nearly non
existent effects, all the way to intense and complete psychotic breakdowns, of which I doubt the
veracity of the later. The Henbane I used was obtained from a local farm and is a mixture of ground
leaves, chopped stems, and some seeds all sun dried. There are some, but very few flowers present.

Initial attempts

For the first experience I had, I scooped out two lumped teaspoons into my teapot, and left it soak
for four minutes, noticing a deep brown colour which I looked strong for a herbal tea. Also, the
smell was quite off putting, not quite rotten but similar to compost. I sat down with my tea and
slowly sipped on it. At first I thought thought it was still too hot, but as it began cooling down I
realised that the tea itself had an unpleasant mouthfeel, as if my mouth was drying out and lightly
burning. Half way through my second cup my lips were noticeably dry. I also felt a slight pain in
my stomach, I’m not sure if it’s from the tea or hunger so I decided to walk to a supermarket for
some food. The night felt quiet and I heard every little noise. It had an eerie atmosphere and I felt as
if everyone was staring at me. When I got home I made another pot of tea, using three instead of
two teaspoons and also allowed it to steep for ten minutes instead of four. I assumed this should
have been much stronger and hopefully allow me to feel the psychoactive effects clearer. From this
I felt a little dizzy and sleepy, but other than that, no discernible psychoactive effects. Shortly after
consuming my final cup I went to bed. At this time I noticed that time seemed to have accelerated. I
hadn’t been doing much other than a bit of reading but it seems as if time had flown by. I wasn’t
able to sleep much and constantly woke up during the night, finding myself thrashing around. When
I woke up in the morning I had to urinate frequently. My vision was extremely blurred at short
distances, it was difficult to read anything, look at my phone, or even see my hands from up close.
The blurriness was quite severe and I was worried that I had caused some kind of permanent
damage, but by about midday my vision had entirely returned to normal.

My second experience with a tea occurred a week later, making it stronger and smaller. Instead of
using a teapot, I used a french press with four tablespoons of the same material. I left them to steep
for fifteen minutes before pressing and pouring. Visual blurring began before sleep, not so bad as to
not be able to read, but noticeably difficult to focus on a single object. Other than that, effects were
similar to previous. As I lay in bed I experienced my first visual distortions, black shadows creeping
in the corner of my room, in the corner of my eye. They only lasted seconds and there was no
confusion to them being distortions… I had no illusions of them being anything more than
hallucinations. As I turned my light off, my room still being lit by the moonlight outside, one of
these shadows pierced from the corner of my room right in front of my face, as a blunt spike still
attached to the wall reaching out to grasp me. I was momentarily frightened by this but felt more
annoyed by the disturbance than anything. That is another comment I can make… my mood is more
erratic than normal while under its influence. Mostly I’ll be more confused and wandering around
trying to find something to do, or frustrated at some small annoyance. Never have these emotions
been positive. As I awoke the next morning, I noticed that the visual blurring had returned, the exact
same as the first experience. Another visual distortion I noticed was dark waves forming on my
walls, and the texture flowing like dark water down a stream. These were not intense and I would
not notice them if I didn’t focus directly at the wall. I felt slightly more ill than previously, sort of a
mild hangover.

A different method

A few weeks after the attempts with tea, I tried smoking Henbane instead. I was less comfortable
starting at a higher dosage, so I begun by rolling at a quarter of a teaspoon of the plant with a pinch
of tobacco into a small, thin, joint with no filter. The buzz felt lighter and more floaty than the usual
nicotine head spin. Onset of this feeling was more delayed than normal, and I was slightly more
relaxed after finishing. Within half an hour there were no residual lightheaded sensations and I took
a nap. Later I rolled a larger joint, using a full size paper. The Henbane smoked well, was smooth,
and remained lit, however the mouthfeel was awful, I can only describe as what I’d imagine eating
mould covered chalk would feel like. This time I noticed the same cognitive effects as the larger
dose of tea with different physical effects. As what is turning out to be typical, I again experienced
distortion of causal time. Mostly, I’d say this is compression and a speeding up of time, but
occasionally it’ll feel like everything moves in a slow motion briefly. There is also this strange eerie
feeling that persists. It’s a similar uncomfortable and awkward feeling as walking into a room, only
for everyone to suddenly become quiet. Physically, I felt sedated and my face was numb, mostly
around my eyes. I also felt sleepy and took a nap shortly after. When I woke up my lips and mouth
were dry as usual, but my eyes were also dry this time. All these effects however were mild.
Perhaps it would require a water pipe or similar set up to smoke larger amounts of material to
achieve a higher dose. I feel like smoking it in joints is too time consuming and too difficult for
what it’s worth, as it burns much slower than tobacco. Despite these difficulties, the negative
physical feelings during smoking were not really present, and being more cognitive and less
physical, it may be worth pursuing.

The Gate is open

About three weeks had passed since my last experience. I boiled approximately 5 to 6 tablespoons
of the same material as previous for half an hour in a small pot. This boiling over an extended
period of time, in hindsight, appears to be the best way to extract the Henbane essence and
psychoactive alkaloids. I believe now that simply soaking the leaves in hot water as with tea or
coffee is simply insufficient. As can be guessed already, this experience turned out to be much
stronger and I really should have been more careful. The brew foamed up quickly in the pot but
dissipated with stirring. I kept it on a slow rolling boil, watching and stirring. I had to top up the
water once due to evaporation. After half an hour of boiling, I poured the mixture into a french press
before pressing and filtering out the plant material. I allowed it to cool to a lukewarm temperature. I
brought the pot and mug into the room I use for meditation, preparing my altar and mentally
preparing myself while the brew cooled. When I felt ready, I drank quickly. The resultant colour of
the brew was as black as tar, but the smell was not any worse. The taste was much stronger, and it
felt like less of a tea and more of a strong drink. After a minute of allowing it to settle and my throat
to relax, I chanted the Agios Vindex, sat down and begun meditation.

The onset of effects was much shorter than previously. Within about fifteen minutes my face and
eyes were numb and I was feeling drowsy. I tried standing up but my head was so dizzy I couldn’t
balance myself, falling over and crashing on the ground. I believe I was in this position most of the
experience. Other physical effects were typical dry mouth but also my hands and feet became
blotchy and red as if they’d been rubbed raw. On top of these symptoms, my heartbeat began
accelerating to an uncomfortable level, which I hadn’t experienced in previous uses. My vision
began deteriorating rapidly, at first the corners of my vision became darker, which slowly
constricted what I could see until I could only clearly see what I was looking at directly in front of
me. Everything I could see had an upward melting motion in texture, like black seaweed waving
with the tide. Objects began moving from their places, for example my quartz crystal and black
candle appeared to continually creep towards each other but never collided. I also saw bugs moving
quickly over the walls, ceiling, and corners, which seems to be a typical hallucination produced by deliriants based on other people’s testimonies. Occasionally I’d feel the bugs touch me softly which would cause me to instinctively jerk away.

As time went on my ability to move and control my own body became worse and worse, while
getting more and more drowsy. My right leg would frequently spasm uncontrollably and it was
difficult to co-ordinate my arms and legs. Slowly sleep started to come upon me, not from tiredness
but from the analgesic numbness vibrating through my body from my face downward. As I begun to
pass out, I could feel the thumping of footsteps, without any sound. Instead of drifting off into
darkness only to wake up later, I was almost immediately awake with only nausia. Contrary to
reports about deliriant hallucinations being seemlessly woven into reality, almost the whole trip I
knew I was intoxicated. I found myself in my bedroom with a clear head. Looking out my bedroom
window, the sky was lit up a violent orange and no natural clouds had formed, it was entirely filled
with the smoke of a fire. Abruptly I woke up, still laying on the floor in front of my altar. I tried to
crawl over into a more comfortable position but began drifting off again. The cycle of
hallucinogenic sleep and suddenly waking up continued throughout the rest of the experience. Most
of these dreams were completely arbitrary and chaotic in nature, and I won’t recall all of them as
there is very little use to try explain them in words. Some were extremely simple, for example
seeing an albino rabbit in a muddy field. Some were a complex geometry of shapes and textures, all
quite dark and unaesthetic in contrast to the visual geometry of classic psychedelics. However
between these arbitrary dreams, I also experienced dreams where I saw some of my late family and
friends, which was less common but more impressionable and I remember vividly. These felt less
chaotic, and while I didn’t have a chance to communicate with the individuals, it felt as if there was
more purpose for these encounters. They manifested themselves as nothing more than the deceased
standing next to me in a normal, mundane scenario; outside a coffee shop by the road or in a
previous house I lived in. I haven’t been able to fully comprehend why I saw them specifically or
what it means, and I haven’t been able to process my emotions around these visions. Perhaps there
is no meaning and I’m not meant to feel emotions from these vision.

I woke up again for the last time, still laying on the floor but on the other side of the room. My
vision was no longer dark and fringed, but severely blurry and left me without the ability to focus
on anything. The same waving texture appeared on walls, but more intense than before, and dark
shadow bugs still shot around my room, although they presented themselves as tiny blurred specs. I
managed to stand and slowly shuffle to my bathroom where I was able to drink some water and
soothe my parched throat. Looking in the mirror was extremely eerie and made my feel
uncomfortable; there was a delay between my movement and my reflection moving. My pupils
were dilated to the point where there was nearly no blue iris visible. As described before, my hands
and feet were dark red in colour, and the rest of my skin was flushed red. There is not much else to
note about this final experience, the remaining time was spent recovering. I managed to eat a small
slice of bread and fell asleep fine during that night. The next morning I still had the classic side
effects of dry throat, nausea, and dizziness. However recovery was much shorter than I expected
and occurred roughly within the same time span as previous smaller doses.

In hindsight

Many of the effects that I read about during my prior research did present during my own
experiences, but with different levels of intensity and manifesting in ways I did not expect. I am
glad I was able to experience real hallucinations and understand Henbane more intimately. Since
that last experience however I haven’t dared to use it again, and I’m not even sure if I ever will.
There is definitely some insight that can be reached through it, definitely some nexion between the
causal and acausal… perhaps I’m just too inexperienced to handle and process it’s energy to such an
extent. I’ve been treating the visions I received in the same way as tarot cards, i.e. something to
meditate on and internalise, and have already begun thinking of ways it could be implemented in a
more rigorous ritual, such as nightly meditation leading up to use (in a way similar to the dark pathworkings) or smoking a small amount and meditating on previous hallucinations. I think this is
the best way to approach it because while intoxicated, there is very little ability to think clearly. I
could in particular see the use now for low doses as a meditative aid. The effects such as mood
alteration and time distortion have helped me understand and internally conceptualise the acausal
realm in a deeper way than study could. In terms of the experience being “dark, madenning,
hellscapes”, I think this only is reported due to the confusion that is produced; with strong mental
preparation it should be possible to manage it. That being said, it will definitely be uncomfortable,
disturbing, and frightening. From a materialistic viewpoint, Henbane is unlike any other
psychedelic drug… it’s simply a poison. To anybody wishing to take upon themselves and
experience the gateway it provides, I can only tell you to prepare for a raw and unpredictable reality
that this herb unveils.

Stum A.W.
21th March, 2022


Omega 9 Alpha: Beyond The Dialectic

Posted: February 19th, 2022 | Author: | Filed under: Alchemy, Anarcho-Nihilism, Anarchy, Culture, David Myatt, Deofel Quartet, Drecc, Dreccian, Guest Essays, Heretical Texts, National Socialism, Nihilism, O9A, O9A Nine Angles, Occultism, Order of Nine Angles, Order of the Nine Angles, paganism, Reichsfolk, Rounwytha, Satanic Heresy, The Sinister Dialectic, The Sinister Tradition, The Sinisterly Numinous Tradition, The Star Game, Traditionalism | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Omega 9 Alpha: Beyond The Dialectic

 

* Part One: Differing Perceptions Of The Order Of Nine Angles.
* Part Two: Baeldracian, Falciferian, Rynethian.
* Part Three: Omega9Alpha As Culture And Subculture.
* Conclusion: Future Non-Western Omega9Alpha Subcultures
* Appendix: A Rediscovered Balobian Treasure.From the Conclusion: Given (i) the ‘principle of the authority of individual judgment’ and (ii) the fact that the ω9α code of kindred-honour applies irrespective of gender, ethnicity, perceived social/educational status, nationality, and sexual preference, and (iii) that ω9α culture does not embody racist neo-nazism in ethos or in principle, ω9α culture can be further diversified and thus develop new subcultures that encompass the insights and some of the practices of non-European esoteric and mystic traditions.

This has already happened in a clandestine way in places such as Egypt and Iran where nexions have been established which incorporate some Sufi traditions and insights (and in the case of Iran, memories of Sumka) as well as in Japan where a clandestine nexion incorporates the insights of Yukio Mishima (as manifest in his quartet The Sea Of Fertility) with the esoteric non-racist National-Socialism of Reichsfolk. In Turkey, a clandestine nexion exists which blends Myattian insights – from his philosophy of pathei-mathos – with elements of Sufism, stories from لْفُ لَيْلَةٍ وَلَيْلَةٌ and aspects of ω9α culture in a still developing individual and mystical quest for wisdom.

Such new and developing subcultures are expanding ω9α culture and harbingers of not only a New Aeon but of a new type of civilization independent of nations and States and old aeon notions of Empire and physical conquest.

Omega9Alpha: Beyond The Dialectic
(external PDF download link)
-w9a-

The O9A And The Ruhaniyyat

Posted: September 1st, 2018 | Author: | Filed under: Inner ONA, Labyrinthos Mythologicus, O9A, Order of Nine Angles, Order of the Nine Angles, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , | Comments Off on The O9A And The Ruhaniyyat

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O9A Ontology And The Ruhaniyyat
(pdf)

Ruhaniyyat are the animating principles or entities which or who – in O9A terminology – presence πνεῦμα, pnuema. They are anciently associated with the septenary spheres, with the acausal entities named in O9A tradition as the Dark Gods the O9A version of the ruhaniyyat.

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Related:
The Picatrix


A Note On A Difference In Sigils

Posted: August 29th, 2018 | Author: | Filed under: Inner ONA, Labyrinthos Mythologicus, O9A, Order of Nine Angles, Order of the Nine Angles, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , , , , | Comments Off on A Note On A Difference In Sigils

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A Note On A Difference In Sigils
(pdf)

In an earlier text we noted the difference between the sigils of the septenary planets in the Latin text of the Picatrix – whose MSS date from c. 1300 to c.1459 – to those in the earlier Arabic MS Ghayat al-hakim, dating from c.1050.

This text explains the difference in greater detail and explains how these differences relate to the O9A septenary tradition.


The Picatrix, Ghayat al-hakim, And The O9A

Posted: August 29th, 2018 | Author: | Filed under: Inner ONA, Labyrinthos Mythologicus, O9A, Order of Nine Angles, Order of the Nine Angles, Richard Moult, Tarot Archetypes, Tarot Cards, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , , , , , | Comments Off on The Picatrix, Ghayat al-hakim, And The O9A

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The Emissary by Richard Moult

The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A Septenary System
(pdf)

Those who have studied the Renaissance Latin text known as the Picatrix, and those who have studied the more ancient Arabic text – Ghayat al-ḥakim – on which it is based, will be aware of three things.

First, that describing either book as an “astrological” text is a mistake, given (i) what the term astrology now denotes, such as the making of natal charts, and the writing of horoscopes based on Zodiacal constellations; and given (ii) that the classical Latin term astrologia denoted the Art (scientia) of knowing and understanding celestial objects – the stars and planets – and how these objects might affect mortals given that for ancient Greek and Roman philosophers we mortals were considered as connected to, as part of, the cosmic order, κόσμος.

Second, that the subject of Ghayat al-ḥakim – and thus of the Picatrix – is this connection and how a knowledge and understanding of the seven planets, of the Zodiacal constellations, and the relation between them, was a means whereby wisdom – an understanding of the cosmos, and of ourselves – could be attained […]

Third, how a septenary system permeates those two books.

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Editorial Note: The synchronicity of such recent O9A texts dealing with ancient Arabic esoteric manuscripts such as Ghayat al-hakim, and the appearance of Richard Moult’s latest Tarot image The Emissary with its Arabic inscription – أساسيون – is esotericism at its modern best.

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Related:

The Eludent Order Of Nine Angles
(pdf)

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Image credit: The Emissary, by Richard Moult.
Image source: https://starred-desert.com/2018/08/25/the-emissary/


The Emissary

Posted: August 26th, 2018 | Author: | Filed under: Inner ONA, Labyrinthos Mythologicus, O9A, Order of Nine Angles, Order of the Nine Angles, Richard Moult, Tarot Archetypes, Tarot Cards, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , , | Comments Off on The Emissary

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The Emissary by Richard Moult

New Tarot image, from the Minor Arcana of Non Est Secundus Quia Unus Est, a book of Tarot archetypes by Richard Moult.

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Source: https://starred-desert.com/non-est-secundus-quia-unus-est/


The Eludent O9A

Posted: August 24th, 2018 | Author: | Filed under: Inner ONA, Labyrinthos Mythologicus, O9A, Order of Nine Angles, Order of the Nine Angles, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , , , , | Comments Off on The Eludent O9A

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The Eludent Order Of Nine Angles
(pdf)

This O9A compilation conveniently brings together some recent articles which, as explained in the Introduction, manifest aspects of O9A tradition hitherto neglected by both 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.


O9A Notes On Two Ancient Pagan Texts

Posted: August 13th, 2018 | Author: | Filed under: Inner ONA, O9A, Order of Nine Angles, Order of the Nine Angles, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , , , | Comments Off on O9A Notes On Two Ancient Pagan Texts

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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://www.o9a.org/2018/08/concerning-the-somnium-scipionis/

{2} https://www.o9a.org/2018/08/some-notes-on-the-picatrix/

{3} https://omega9alpha.wordpress.com/2018/08/10/the-hidden-order-of-nine-angles/


Concerning The Somnium Scipionis

Posted: August 9th, 2018 | Author: | Filed under: Inner ONA, Labyrinthos Mythologicus, O9A, Order of Nine Angles, Order of the Nine Angles, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , , , | Comments Off on Concerning The Somnium Scipionis

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An Esoteric Note On The Somnium Scipionis Of Cicero
(pdf)

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The above text is a companion to the author’s recent essay Some Notes On The Picatrix.


Some Notes On The Picatrix

Posted: August 8th, 2018 | Author: | Filed under: Inner ONA, Labyrinthos Mythologicus, O9A, Order of Nine Angles, Order of the Nine Angles, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , | Comments Off on Some Notes On The Picatrix

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The Latin text known in the West as the Picatrix – a medieval translation, via Spanish, of the Arabic text Ghayat al-Ḥakim, which Arabic text has been dated as from around the year 1000 CE {1} – has received some attention in the last few decades by those interested in or claiming to be practitioners of Western Occultism, with a few English translations of the Latin text by such people available and with some of these versions stating that they are based on the scholarly version of the Latin text, edited by David Pingree, published in 1986 by the Warburg Institute. The problem with these modern translations based on the text of the Picatrix is of course that they are translations of a Latin medieval translation of a Spanish translation and thus are quite far removed from the original Arabic text.

The Picatrix itself is widely believed – by scholars – to have influenced and informed the European Renaissance, and a recent book titled Arabic Influences on Early Modern Occult Philosophy {2} places the Picatrix in the necessary historical context, referencing as it does works by and studies of figures such as Marsilio Ficino, Aristotle, Macrobius (who wrote Commentarii in Somnium Scipionis), and Al-Farabi.

In terms of modern Western Occultism, the Ghayat al-Ḥakim – the original Arabic text – and some other Arabic texts would seem to be the origin of the ‘grimoire’ and talismanic tradition predating as they do the much later Hebrewesque and Kabbalah influenced grimoires – with their Hebrewesque ‘demons’ – beloved by The Hermetic Order of The Golden Dawn, Aleister Crowley, Howard Stanton Levey, and by perhaps the majority of individuals claiming to be practitioners of Western Occultism.

            In contrast to this later Hebrewesque and Kabbalah influenced grimoire tradition, the Order of Nine Angles (ONA, O9A) have always claimed not only that their Occult tradition pre-dates such Hebrewesque and Kabbalah influenced Occult traditions but is also the original, the traditional, Western Occult tradition, melding as that original tradition did Greco-Roman pagan sources – for example, the Somnium Scipionis of Cicero, and the Corpus Hermeticum with its septenary anados {3} – with Arabic sources such as Al-Kitab Al-Alfak (The Book Of The Spheres) and which Arabic text was most probably influenced by, or derived from, the Ghayat al-Ḥakim.

The O9A have also claimed that the later Hebrewesque and Kabbalah influenced Occult tradition – with its ten-fold Otz Chim – is a distorted version of the earlier, Greco-Roman and pagan, septenary tradition. {4} {5}

That the O9A claims have scholarly, historical and Western pagan foundations should by now be obvious to those who have studied primary sources such as the Arabic text of the Ghayat al-Ḥakim, other Arabic works such as De Radiis Stellarum by Al-Kindi, {6} and Kitab Al Madkhal Al Kabir Fi’ilm Ahkam Al Noudjoum, {7} and who have also taken the trouble to read Myatt’s commentaries on the Corpus Hermeticum as well as O9A essays such as (i) Lapis Philosophicus, Isaac Newton, And The Septenary System and (ii) Azoth: Western Alchemy And The Seven Fold Way Of The Order Of Nine Angles. {8}

R. Parker
July 2018 ev
v.1.03

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{1} As of July 2018 ev, a digital edition of the Arabic text of Ghayat al-Ḥakim – published in 1933 in Germany – is available at http://catalogue.ulrls.lon.ac.uk/record=b2205045~S12

{2} Liana Saif, Arabic Influences on Early Modern Occult Philosophy, Palgrave Historical Studies in Witchcraft and Magic, 2015, ISBN 978-1137399465.

{3} qv. David Myatt’s translation of and commentary on the Pymander text of the Corpus Hermeticum, available in his book Corpus Hermeticum: Eight Tractates. 2017. ISBN 978-1976452369

See also the O9A text Alchemical And Hermetic Antecedents Of The Seven Fold Way, available from https://omega9alpha.wordpress.com/ἀρρενόθηλυς/

{4} qv. O9A texts such as https://omega9alpha.wordpress.com/2013/12/25/originality-tradition-and-the-order-of-nine-angles/

{5} qv. the O9A compilation The Esoteric Hermeticism Of The O9A, available from https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles/

{6} According to some scholars this treatise by the Arab philosopher Al-Kindi influenced John Dee.

{7} A copy of the Arabic text is, as of July 2018 ev, available at https://archive.org/details/1H5Uuo

{8} The essays are included in The Esoteric Hermeticism Of The O9A.