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Hannelore Fobo

Sergey Kuryokhin: Improvisations and Performances

Part Three

Empire and Magic. Sergey Kuryokhin's “Pop-Mekhanika No. 418” (1995)

Second, revised version 11 March 2020 (First version 13 August 2018)

page 8PM No 418. Dugin's speech concerning “chaos magic” and Crowley’s “Ararita”

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page 8PM No 418. Dugin's speech concerning “chaos magic” and Crowley’s “Ararita”

No less puzzling is Dugin’s reading out of the first two chapters of Crowley’s “Ararita” dating to 1907/1908; (located between 22 min 43s and 27 min 07s, including the introduction relating to “chaos magic”). According to the Ordo Templi Orientis (O.T.O.) U.S.A., “Ararita” is one of Crowley’s books belonging to Class “A”, thus representing “the utterance of an Adept entirely beyond the criticism of even the Visible Head of the Organization”.[1] To Crowley’s followers, it is a holy book.

The fact that Dugin first provides an introduction in French is even stranger. Did he want to impress the audience with his knowledge of the language of philosophy? His French is rather good, although the construction of the sentences sounds somewhat unusual to a French native speaker. Unfortunately, the video does not contain the beginning of Dugin’s speech, in which he may have explained in Russian why he would be speaking French to an audience that was hardly capable of understanding the language.

Perhaps Dugin had prepared this speech for use at an event in France. Dugin is a close acquaintance of Christian Bouchet, a French writer and far-right politician who has written several books on Crowley. It may have been Bouchet who introduced Dugin to Crowley’s writings. In 1993, they both met on the occasion of Bouchet’s visit to Moscow, and (presumably) it was at that time that Dugin conducted the interview with Bouchet which he then published in his journal The Kind Angel [Милый Ангел], under the title “At the threshold of Masonic workshops” [За порогом масонских ателье].[2] In the interview, Dugin asks Bouchet about occult societies in general and about Crowley in particular. One of the main subjects of the interview is that of the implicit influence of esoteric thought among German Nazi leaders and Crowley’s supposed influence; another subject is the supposed influence of British and American “administrative”, non-spiritual masonic lodges, and their striving for domination of the world economy. Dugin and Bouchet have been in contact over an extended period, and they have collaborated at many conferences.[3] Dugin’s knowledge of French proved to be an asset when it came to establishing an international network in conjunction with radical right-wing European movements.[4]

The following is a translation of the speech Dugin gave on stage in French which formed his “chaos magic”-based introduction to “Ararita” for the purposes of Pop Mekahnika 418; a transcription of the French is given in the footnote. The opening phrase is difficult to make out, especially the word prior to “chaos”, but, in context, we may assume that it was “La magie”, thus “La magie du chaos”, i.e. “chaos magic” in English:

    Chaos [magic] is an exercise in chaos aimed at experiencing situations that result from the practice of chaos and / or from entropy – in order to turn these into personal magic-based activity. Moreover, one can employ chaos magic in its inverse form in place of black games, should one wish to carry out such an operation. As with any such pact, this practice is equally available to magicians who are male and female, but to make the text more readable we have used the masculine gender throughout the text.[5]

The term “chaos magic” is not directly linked to Crowley’s writings, though his writings did, to a degree, influence chaos magic. The Watkins Dictionary of Magic defines Chaos Magic as follows:

    A contemporary branch of magic which draws on the cosmology of Austin Osman Spare and his use of magical sigils to focus the magic will. Chaos magic has been described as “success magic” or “results-based magic” and grew out of a concern among some within the magical fraternity who believed that magic had drifted too closely towards meditation and celebration and away from specific results.[6]

Dugin was familiar with this terminology. In his 1997 book, “The Templars of the Proletariat” [Тамплиеры пролетариата], which is a compilation of various articles, Dugin uses “chaos magic” [Магия хаоса] as the title for part six of the book, yet does so without providing any additional definition.[7] In actual fact, within the text of part six, Dugin always employs “chaos” and “magic” separately. Several years later, Dugin began using a symmetrical eight-pointed star – a variant of the symbol for chaos magic – for the “International Eurasian Movement”, of which he was the instigator. It is not entirely different from the NATO emblem, in that it consists of a compass rose with four basic winds, or cardinal directions, that could easily be turned into an 8-point compass.

Chaos magic puts particular emphasis on an altered state of consciousness and proposes different methods of achieving this. One such method is “sensory overload”,[8] and what Dugin described as “experiencing situations that result from the practice of chaos” may be a direct reference to Pop-Mekhanika No. 418 and its desired impact on the audience – in which case, Kuryokhin was acting as a magician.

In his book “Liber Null & Psychonaut: An Introduction to Chaos Magic”, Peter J. Carroll, who defined the book as a course or an “exercise in the disciplines of magical trance”, writes:

    It is a mistake to consider any belief more liberated than another. It is the possibility of change which is important. Every new form of liberation is destined to eventually become another form of enslavement for most of its adherents. There is no freedom from duality on this plane of existence, but one may at least aspire to choice of duality.[9] […] Nothing is unchangeable except change itself. The only universal principle is the universal lack of principle. Yet the Great Goddess Chaos will lend some of Her power to those who can become Her favorites.[10]

An important feature of chaos magic is the concept referred to as “random belief”: the technique of arbitrarily changing one's beliefs. In elaborating on this practice, Carroll alludes to six so-called “dice options”, as found on the “sacred cube”. The six beliefs in question are: 1. Paganism, 2. Monotheism, 3. Atheism, 4. Nihilism (Late Atheism), 5.  Chaoism, and 6. Superstition (Low Chaoism).[11] Caroll introduces them as follows:

    Various stages in the belief cycle of the self are provided in the following sections. Try each or any of them for a week, a month, or a year. This exercise may save one an unnecessary incarnation or two. It may also help to make clear the aeonic mechanism which creates the various psychic milleniums of past and future history. The beliefs are given in order, with Number 1 understood to follow on from Number 6 in a circle. Atheism and Chaoism are presented in both their early and degenerate phases to make clear the stages of change, and to permit the use of the sacred cube.

In publications about chaos magic, the concept of random belief has sometimes been called a magical paradigm shift – “magical” in the sense of magic-based, whereas “paradigm shift” is a term coined by Thomas Kuhn to define the adoption of a new paradigm in the course of a scientific revolution.[12]

In principle, Kuhn’s concept is not compatible with randomness, since for Kuhn, it is the new, better paradigm that substitues the old one. The term magical paradigm shift is therefore a self-contradiction, an oxymoron, but as it emphasises the active role of a person in choosing a paradigm arbitrarily, it suits the context of the present discussion better than “random belief”.

In chaos magic, randomness (arbitrariness) means that all paradigms have equal value, and thus paradigm shifting is a tool or exercise employed to free oneself from dogmata. The selection of one particular paradigm over another is merely a question of willpower and has nothing to do with new findings or other secondary reasons. Yet once a choice has been made, it is important the person convince him/herself that they actually believe in this paradigm, thus excluding belief in any other paradigm at that particular moment in time – only for this to be followed by a shift to yet another paradigm. Carroll’s somewhat ironic remark: “This exercise may save one an unnecessary incarnation or two” obviously refers to the concept that in the course of their reincarnations, human beings must pass through a number of contradictory beliefs. Thus, adapting several beliefs or attitudes in a single incarnation will speed up the process of coming to the point where one’s reincarnation is no longer needed.

Freeing oneself from dogmata is actually a traditional occult concept. If we consider the following statement by Crowley, we can see that such a magical paradigm shift is present in the term “Ararita”, although in that case the shift is confined to only two paradigms or positions that stand in opposition to each other.

    The use of this Name and Formula [ARARITA] is to equate and identify every idea with its opposite; thus being released from the obsession of thinking any one of them as ‘true’ (and therefore binding); one can withdraw oneself from the whole sphere of the Ruach. See Liber 813, vel Ararita….[13]

“The whole sphere of the Ruach” is the conceptual mind, according to IAO131, the author of the page from which this quotation is taken. IAO131 explains, “It is this conceptual mind that limits our perception through its inherent duality, obscuring and veiling the “higher” aspects of the Soul that are, in Qabalistic terms, ‘above the Abyss’ (Yechidah, Chiah, and Neshamah which are 3 names or aspects of 1 thing).”[14] And more precisely, “As it is said in the 5th Aethyr, ‘For below the Abyss, contradiction is division; but above the Abyss, contradiction is Unity.’”[15]

In philosophical terms, “to equate and identify every idea with its opposite” equals a dialectical thinking of thesis and antithesis that deliberately abstains from pronouncing value judgements. However, when it comes to Crowley’s concept of opposites, there is no coining of any term denoting the synthesis of the two – contrary to IAO131, who uses the all-embracing term “unity” to denote what is to be found above the abyss. Putting it in terms of Hegel’s philosophy, one might also say that below the abyss is where the reign of the “Verstand” (the conceptual mind) is to be found, whereas above the abyss is where the reign of the “absolute Vernunft” (absolute, divine reason) is to be found.

Interestingly, Crowley avoids any mention of what it is that lies above the abyss. In this way he also avoids infinite, or never-ending progress (progressus in infinitum, Hegel), since once a term such as “unity” or “divine reason” has been created, it will immediately become a thesis requiring a new antithesis, followed by a synthesis, and so forth. Because our dialectical thinking is time-related, i.e. linear, the process in mind would be one that would continue infinitely – unless we accept the idea that time itself is leading us toward the end of time, at which point dialectics would disappear.

It therefore makes sense to apply dialectics not to the end, but to the beginning of time, as Hegel does in Science of Logic (1812-1816).

    Further, in the beginning, being and nothing are present as distinguished from each other; for the beginning points to something else − it is a non-being which carries a reference to being as to an other; that which begins, as yet is not, it is only on the way to being.[16]

In magical thinking, however, it is the Kabbalah, not Hegel, which acts as a reference for the beginning. IAO131 deciphers ARARITA in the following way:

    ARARITA: ARARITA is a “Notariqon” which is essentially a Qabalistic acronym.[17] Each letter is the first letter of a word in the Hebrew phrase “Achad Rosh Achdotho Rosh Ichudo Temurato Achad” that Crowley translates to mean: “One is His Beginning; one is His Individuality; His Permutation One.” The very first line of Liber ARARITA is “O my God! One is Thy Beginning! One is Thy Spirit, and Thy Permutation One!” which is another translation of sorts of the phrase ARARITA.[18]

Each of the seven letters of ARARITA forms the title of one of the eponymous text’s seven chapters. Each chapter contains 14 lines (going from 0 to 13), with the number 418 appearing in line 11. (The full text is available on the website of the United States Grand Lodge, Ordo Templis Orientis.[19])

During the Pop-Mekhanika No. 418 performance, Dugin reads out Chapters I and II of Ararita. He does not read the chapter names – “Aleph” and “Resh”, respectively – nor the introduction to Chapter I, taken from Surah 112 of the Quran: (“Say: He is God alone! God the Eternal! He begets not and is not begotten! Nor is there like unto Him any one!”).

Dugin reads the two chapters out in succession, but before we analyse his performance, we will examine how these chapters stand in contrast to each other when compared line by line or verse by verse. Here is an example of line 0 taken from both chapters (divided by a slash): “O my God! One is Thy Beginning! One is Thy Spirit, and Thy Permutation One!” / “Now then I saw these things averse and evil; and they were not, even as Thou art Not.”[20]  IAO131 speaks of “Thy perfections” against “Thy imperfections”.[21]

Crowley’s own exegesis of each verse is quite elaborate, and so is IAO131’s. Below is IAO131’s comment on line 1 of Chapters I and II. The lines read: “Let me extol Thy perfections before men,” (Chapter I), and: “I saw the twin heads that ever battle against one another, so that all their thought is a confusion. I saw Thee in these,” (Chapter I).

IAO131 writes about the last five words “I saw Thee in these”:

    The somewhat “shocking” aspect of Chapter II is that the Unity of God is seen even in the “averse and evil” aspects of existence. This is a Unity that transcends good and evil, the upright and averse. To assert God as good and not evil is to deny His Unity.[22]

What IAO131 calls the “somewhat ‘shocking’ aspect” of asserting God as good and evil makes it clear that the ethical categories of this dualism – as well their unity – cannot readily be transferred to the human sphere of ethics. The assertion that God is good and evil at the same time cannot deliver human beings from the moral consequences of their own good or evil acts. Referring to the Book of Law, Crowley wrote in 1920:

    Of course I wrote them, ink on paper, in the material sense; but they are not My words, unless Aiwaz be taken to be no more than my subconscious self, or some part of it: in that case, my conscious self being ignorant of the Truth in the Book and hostile to most of the ethics and philosophy of the Book, Aiwaz is a severely suppressed part of me.[23] 

Here is the complete text of both chapters in the original English version. The number of divine attributes is impressive, and the highly illustrative images are powerful and certainly better to read than Hegel’s above-mentioned philosophic discourse in his “Science of Logic”, where he discussed the identity of identy and non-identity.

    Chapter I

    0. O my God! One is Thy Beginning! One is Thy Spirit, and Thy Permutation One!

    1. Let me extol Thy perfections before men.

    2. In the Image of a Sixfold Star that flameth across the Vault inane, let me re-veil Thy perfections.

    3. Thou hast appeared unto me as an agèd God, a venerable God, the Lord of Time, bearing a sharp sickle.

    4. Thou hast appeared unto me as a jocund and ruddy God, full of Majesty, a King, a Father in his prime. Thou didst bear the sceptre of the Universe, crowned with the Wheel of the Spirit.

    5. Thou hast appeared unto me with sword and spear, a warrior God in flaming armour among Thine horsemen.

    6. Thou hast appeared unto me as a young and brilliant God, a god of music and beauty, even as a young god in his strength, playing upon the lyre.

    7. Thou hast appeared unto me as the white foam of Ocean gathered into limbs whiter than the foam, the limbs of a miracle of women, as a goddess of extreme love, bearing the girdle of gold.

    8. Thou hast appeared to me as a young boy mischievous and lovely, with Thy winged globe and its serpents set upon a staff.

    9. Thou hast appeared to me as an huntress among Thy dogs, as a goddess virginal chaste, as a moon among the faded oaks of the wood of years.

    10. But I was deceived by none of these. All these I cast aside, crying: Begone! So that all these faded from my vision.

    11. Also I welded together the Flaming Star and the Sixfold Star in the forge of my soul, and behold! a new star 418 that is above all these.

    12. Yet even so was I not deceived; for the crown hath twelve rays.

    13. And these twelve rays are one.

    Chapter II

    0. Now then I saw these things averse and evil; and they were not, even as Thou art Not.

    1. I saw the twin heads that ever battle against one another, so that all their thought is a confusion. I saw Thee in these.

    2. I saw the darkeners of wisdom, like black apes chattering vile nonsense. I saw Thee in these.

    3. I saw the devouring mothers of Hell, that eat up their children— O ye that are without understanding! I saw Thee in these.

    4. I saw the merciless and the unmajestic like harpies tearing their foul food. I saw Thee in these.

    5. I saw the burning ones, giants like volcanoes belching out the black vomit of fire and smoke in their fury. I saw Thee in these.

    6. I saw the petty, the quarrelsome, the selfish,— they were like men, O Lord, they were even like unto men. I saw Thee in these.

    7. I saw the ravens of death, that flew with hoarse cries upon the carrion earth. I saw Thee in these.

    8. I saw the lying spirits like frogs upon the earth, and upon the water, and upon the treacherous metal that corrodeth all things and abideth not. I saw Thee in these.

    9. I saw the obscene ones, bull-men linked in the abyss of putrefaction, that gnawed each other’s tongues for pain. I saw Thee in these.

    10. I saw the Woman. O my God, I beheld the image thereof, even as a lovely shape that concealeth a black monkey, even as a figure that draweth with her hands small images of men down into hell. I saw her from the head to the navel a woman, from the navel to the feet of her a man. I saw Thee even in her.

    11. For mine was the keyword to the Closed Palace 418 and mine the reins of the Chariot of the Sphinxes, black and white.

    But I was not deceived by anything of all these things.

    12. For I expanded it by my subtlety into Twelve Rays of the Crown.

    13. And these twelve rays were One. [24]

Dugin recites both chapters in Russian,[25] with expressive modulation and phrasing. Having come to the end of Chapter I, he turns towards Sergey Kuryokhin, standing next to him motionless, and explains to the public that he is now going to read the contrarian, evil aspects. At that point, Kuryokhin starts jumping and leaping behind Dugin, running from one side to the other. At line ten Dugin’s voice gets louder and his reading faster, generating drama reminiscent of a reporter during live commentary of a football match in the lead-up to a goal:

    I saw the Woman. O my God, I beheld the image thereof, even as a lovely shape that concealeth a black monkey, even as a figure that draweth with her hands small images of men down into hell. I saw her from the head to the navel a woman, from the navel to the feet of her a man. I saw Thee even in her.[26]

With the last words “I saw Thee even in her” and the beginning of line eleven, “For mine was the keyword to the Closed Palace 418,” he raises his hand and stretches it forward as in a Roman (Nazi) salute. After this dramatic peak, his articulation goes back to normal, his arms fall, and the suspense is lifted. Dugin reads the last sentences in a calm manner, waves goodbye, and leaves the scene.

Since the speech is followed by a cut in the video, we do not know how the audience reacted. However, without the type of additional background information laid out in this essay, the audience could hardly have made sense of the text, let alone made sense of the significance of the number 418 – the uniting of the microcosm with the macrocosm and the beginning of a new aeon.

Does this mean that Kuryokhin and Dugin intended to subject the audience to a magical ritual without their knowledge and consent? If we are to believe the gushing review in Limonka – “the spectacle put the public into a trance during one and a half hours” – they did, indeed.[27] This stands in contrast to Alexander Kan’s impressions; he remembered the concert as heavy and depressing.[28]

It is difficult to say to what degree the speeches contributed to people’s general impressions, whether positive or negative. However, Dugin’s interpretation of the performance brings another aspect to the fore.

According to Dugin, PM No 418 revealed the real idea behind Pop-Mekhanika on the part of Kuryokhin – and this was something that had simply never been made clear before:

    Some people think that over the years, Pop-Mekhanika has become more and more cheerless, having gone from “radiant humour” to “sinister obscurantism.” In fact, what Kuryokhin originally had in mind has simply become clear. Once what he had in view had been fully brought to bear, it was more readily understood – and it started to frighten people.”[29]

Alexander Kan disagrees with Dugin and he does not see any such unveiling of Kuryokhin’s original project in the two last “morbid, sinister, and tragic” performances.[30] He comes to the conclusion that

    Whatever the case, if Kuryokhin and Dugin's main purpose in this whole thing had been to crush the complacency of intellectuals (at least the complacency of those to whom Kuryokhin’s name meant something), bringing them into disarray and sowing discord, then they achieved their aim brilliantly.[31]

What is clear to Kan is that Dugin’s faction – Limonov and his party – considered both that PM 418

    made Kuryokhin one of their own – to the nth degree – and that the “liberal scoundrels suffered a devastating blow” (taken from a review of Pop-Mekhanika 418 that appeared in the magazine ‘Limonka’).[32]

The “liberal scoundrels” were Kuryokhin’s friends.

It appears that PM 418 was not so much an attempt to gain the audience, but a demonstration of Kuryokhin’s new allegiance to Dugin and Crowley – and this came as a shock to those who admired Kuryokhin as an independent-thinking personality.

[1] O.T.O. and AA Libri by Number. Undated page. Web. 28 July 2018.

Website of the Ordo Templi Orientis (O.T.O.) U.S.A.


[2] Dugin, Alexander [Aleksandr]. Za porogom masonskikh atel’e. (At the Threshold of Masonic Workshops.) [За порогом масонских ателье.] Undated. Web. 28 July 2018.


According to Peter-Robert Koenig, the interview constitutes a transcription of Dugin's 1993 TV interview.

Koenig, Peter-Robert. “DRAFT - Spicy Smack In Russia – DRAFT” Web. 31 July 2018.


In the interview, Bouchet is presented as “Brother Marcion”. Bouchet speaks of himself as the “leader of the French branch of the O.T.O.” and calls this “a very important function”, [Я являюсь pуководителем фpанцузской ветви “Оpдена Восточных ТамплиеpовМ.А.: Вы занимаете высокий пост в оpденской иеpаpхии? Б.М.: Да, для Фpанции – очень высокий]. The information is nevertheless corrected by the editor (Dugin himself) in a footnote stating that Bouchet had only reached the first degree of initiation and had actually been excluded from the O.T.O for violation of the rules in 1992, i.e. prior to the interview.

On the other hand, Bouchet denied any involvement with Masonic, paramasonic or initiatic structures (structures maçonniques, paramaçonniques et initiatiques) other than for scientific reasons.

Bouchet, Christian, Droit de réponse. Le Parisien, 20 Aug 2002. Web 26 July 2018.


[3] For instance, at “The Eurasianism: the alternative for [sic] the hegemony of liberalism”, held in Bordeaux (France) on 29 October 2012. Website of Dugin's “Fourth Political Theory” Web. 31 July 2018.


[4] According to an article published by Radio Svoboda, Dugin first visited the West, where he met a number of right-wing representatives, in 1989; in Paris he reportedly also met Eduard Limonov. In 1992, Alain de Benoist, leader of the French New Right was among his round table guests at the Moscow Military Academy of the General Staff of the Armed Forces of Russia. The Belgian right-wing politician Jean-Francois Thiriart went to see him in Moscow the same year. Thiriart advocated a Greater Europe from Galway to Vladivostok.

Abarinov, Vladimir and Sidorova, Galina, “Russkiy mir”, bessmyslennyi i besposhchadnyi (“The Russian World”, Meaningless and Ruthless) [Русский мир", бессмысленный и беспощадный] Radio Svoboda, 18.2. 2015. Web. 31 July 2018. https://www.svoboda.org/a/26855650.html

[5] [La magie du] chaos est un exercice du chaos qui a pour but de faire l’expérience des états d’application du chaos et / ou d’entropie et de les intégrer à une pratique magique personnelle. En outre, dans sa forme inversée, on peut l’employer à la place de jeux noirs si l’on désire une telle opération. Comme toutes les pratiques du pacte cet exercice est également ouvert aux magiciens, hommes et femmes, pour plus de facilité on a utilisé le genre masculin dans tout le texte.

[6] Drury, Nevill. The Watkins Dictionary of Magic: Over 3000 Entries on the World of Magical Formulas, Secret Symbols and the Occult. London: Watkins Publishing, [2002] 2012, p. 86

[7] Dugin, Alexander [Aleksandr]. Magia Khaosa. (Chaos Magic.) [Магия хаоса.]  

Undated. Web. 31 July 2018 http://arctogaia.com/public/templars/crowly.htm

[8] Carroll, Peter J. Liber Null & Psychonaut: An Introduction to Chaos Magic. Boston: Red Whell/Weiser, 1987, pp. 31, 33. Web. 25 July 2018


[9] Ibid., p. 45

[10] Ibid., p. 59

[11] Ibid., Chapter “Random belief” pp. 73-77

[12] Kuhn, Thomas S. The Structure of Scientific Revolutions. Chicago: University of Chicago Press, 1962

[13] Crowley’s notes to the 22nd Aethyr, quoted in:

IAO 131 Liber DCCCXIII Vel Ararita Sub Figura DLXX, Basic Information. Undated. Web. 31 July 2018. https://iao131.com/commentaries/liber-dcccxiii-vel-ararita-sub-figura-dlxx/

[14] Ibid.

[15] IAO 131. Liber Ararita, Chapter I – א (Aleph). A Brief Preface. Undated. Web. 31 July 2018.


[16] Hegel, Georg Wilhelm Friedrich, Science of Logic, 1812. (Wissenschaft der Logik). Translator’s name and year of translation not indicated.

Volume One: The Objective Logic,
 Book One: The Doctrine of Being
. With What must Science Begin? § 111 Web. 31 July 2018

http://www.inkwells.org/index_htm_files/hegel.pdf, p. 31

Ferner: Sein und Nichts sind im Anfang als unterschieden vorhanden; denn er weist auf etwas anderes hin; – er ist ein Nichtsein, das auf das Sein als auf ein Anderes bezogen ist; das Anfangende ist noch nicht; es geht erst dem Sein zu.

Web. 31. July. 2018 http://www.zeno.org/Philosophie/M/Hegel,+Georg+Wilhelm+Friedrich/Wissenschaft+der+Logik/Erster+Teil.+Die+objektive+Logik/Erstes+Buch%3A+Die+Lehre+vom+Sein/Womit+muß+der+Anfang+der+Wissenschaft+gemacht+werden

Hegel brings in the additional term of “zugehen” – “on the way to being” or “becoming” – which brings in a dynamic component leading to “Dasein”, “reality” – the determinate reality in thought (Dasein des Innerlichen im Denken).

[17] One of Crowley’s esoteric sources was the Kabbalah, and Dugin shared this interest. The following is a quote from Jean-Yves Camus:

“While in France, Dugin spoke alongside Jewish Orthodox rabbis who are into Kabbalah teaching and belong either to the Haredi or to the Zionist-religious movement. On January 9, 2011, on the occasion of the sixtieth anniversary of Guénon's death, the Tikkoun Olam Center, led by Rav Leo Guez from Nice, convened a conference whose main speakers were Dugin, Bouchet, Avigdor Eskin – a militant of the Israeli extreme right Kahana Haï movement – and the renowned Jerusalem Kabbalist, Rav Mordekhai Chriqui. The goal of the meeting was to bring together Jews and Christians who aim at countering modernity.”

Camus, Jean-Yves. “A Long-Lasting Friendship: Alexander Dugin and the French Radical Right,” in Eurasianism and the European Far Right: Reshaping the Europe-Russia Relationship, ed. Marlene Laruelle, Lanham, MD: Lexington Books, 2015, p. 89

[18] IAO131 Liber DCCCXIII Vel Ararita Sub Figura DLXX, Basic Information. Undated. Web. 31 July 2018. https://iao131.com/commentaries/liber-dcccxiii-vel-ararita-sub-figura-dlxx/

[19] Crowley, Aleister Liber DCCCXIII Vel Ararita Sub Figura DLXX.

Written winter 1907-1908. Web. 31 July 2018.

Website of the Ordo Templi Orientis (O.T.O.) U.S.A. http://lib.oto-usa.org/libri/liber0813.html

[20] Ibid.

[21] The sentence is: “The first line of Chapter I refers to extolling ‘Thy perfections,’ and we can see Chapter II as extolling ‘Thy imperfections.’”

IAO 131. Liber Ararita, Chapter II –ר (Resh). A Brief Preface. Undated. Web. 31 July 2018


[22] Ibid.

[23] Crowley, Aleister. Equinox of the Gods. Chapter 7. First published in 1936. Web. 31 July 2018.


[24] Crowley, Aleister Liber DCCCXIII Vel Ararita Sub Figura DLXX.

Written winter 1907-1908. Web. 31 July 2018.

Website of the Ordo Templi Orientis (O.T.O.) U.S.A.


[25] The Russian translation read by Dugin is available on Dugin’s website, “Milyi Angel” (The Kind Angel) [Милый Ангел]. Translator’s name not indicated; perhaps it was Dugin himself. Web. 31 July 2018.

Алистер Кроули LIBER DCCCXIII vel Ararita


[26] Crowley, Aleister Liber DCCCXIII Vel Ararita Sub Figura DLXX. Written winter 1907-1908. Web. 31 July 2018. Website of the Ordo Templi Orientis (O.T.O.) U.S.A.


[27] Зрелище на полтора часа погрузило публику в полный транс.

Frontov, A. Koldobstvo No 418 proshlo udachno. (Sorcery No 418 was a Success.) [Колдовство No. 418 прошло уданчо.]

Web. 28 July 2018. https://totalfront.livejournal.com/30905.html

[28] Хорошо помню очень тяжелое, под стать освещению в мрачно-багровых тонах, даже гнетущее впечатление от концерта. See Chapter 6, footnote 14

Kan, Alexander [Aleksandr]. Kurekhin. Shkiper o kapitane (Kuryokhin. What the Skipper says about the Captain) Курехин. Шкипер о Капитане]

Saint Petersburg, Amfora, 2012, p. 125. PDF for Digital Editions version. Web. 31 July 2018.


[29] Есть мнение, что с годами "Поп-механика" становилась все мрачнее, от "лучезарного юмора" переходя к "зловещему мракобесию". На самом деле, лишь прояснялся изначальный проект Курехина. Становясь более понятным от полноты реализации, он начинал пугать.

Dugin, Alexander [Aleksandr]. 418 Masok subyekta. (The Entity’s 418 Masks) [418 Масок субъекта] First published in Nezavisimaia Gazeta, 1996. Web. 25 July 2018. http://arcto.ru/article/103

[30] Позволю себе все же с уважаемым Александром Гельевичем не согласиться. Не думаю

я, что в столь милых его сердцу мрачности, зловещести и трагичности последних «Поп-

механик» «прояснился изначальный проект Курехина».

Kan, Alexander [Aleksandr]. Kurekhin. Shkiper o kapitane (Kuryokhin. What the Skipper says about the Captain) [Курехин. Шкипер о Капитане]

Saint Petersburg, Amfora, 2012, p. 125. PDF for Digital Editions version. Web. 31 July 2018.


[31] Как бы то ни было, но если главная задача Курехина и Дугина во всей этой затее состояла в том, чтобы нарушить самоуспокоенность интеллигенции (по крайней мере, той ее части, для которой имя Курехина не было пустым звуком), внести в нее раздрай и разлад, то удалось им это блестяще.  

Ibid, p. 125

[32] что Курехин был с ними до конца и что «либеральным гаденышам был нанесен сокрушительный удар» (рецензия на «Поп-механику 418» в «Лимонке»).

Ibid, p. 126

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Uploaded 13 August 2018
Last updated 11 March 2020