Theoretical Philosophy & Wyrdful Witchcraft

οὐκ οἶδ᾽ ἐφ᾽ οἷς γὰρ μὴ φρονῶ σιγᾶν φιλῶ

Available Now: AN UNFOLDING OF PHYSIS (DeathNex004)

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“The writings of the individuals surrounding the mythos of the O.N.A. are indivisible from the required syllabus of any would-be practitioner of the Sinister-Numinous Tradition. It is important especially in the faculty to apply exegesis to outside sources, in an attempt to purloin genuine wisdom from experience, and insight from the naturally multifarious shades of the world surrounding. While no allegations are made in any way to conflate the identities of relevant voices regarding the culture of the O.N.A. and its many layers of labyrintian influence, including those voices which prefigure it, author Beldam focuses intensely on the writings of David Myatt and the Numinous Way, so-seeking in the relevant despite periphery, yet undoubtedly influential realm.

Deathwave Nexion has long held the private belief that independent of any accusatory relationship to this or that esoteric order, the writings of David Myatt hold collegiate levels of scholastic merit, and unfortunately, due to some opinions surrounding “who may be who,” that such value has been either willfully ignored or sadly overlooked. Whichever the case, the Sinistranaut elected for such a duty by perhaps Wyrd itself has proven its veracity in the identity of Beldam, a real practitioner of the Rounwytha Tradition which bares a curious reflexion to that of the Numinous Way.

In order to explore these subjects in-depth, Beldam open chapter upon chapter regarding real, professional analyses covering such figures as Myatt, The Numinous Way, the Rounwytha, and most importantly, where these movements and these philosophies are directing himself, and perhaps humanity also, as such convergent principles integrate into a returning physis.”

Description from Amazon:

“This volume applies a rigorous exegesis to the writings of David Myatt by a real practitioner of the Sinister-Numinous Tradition. Given higher credibility than the average scholar with respect to first-hand experience, Beldam separates function from mythos, and wisdom from mystification in this highly anticipated omnibus. Complete with an individuated analysis of ritual application also serving as a grimoire, this volume is a non-negotiable addition to the library of any person so seeking the hard reality of the Order of Nine Angles.”

Introduction written by Von Sanngetall

Edited by Erica Frevel

Amazon link to purchase:

https://www.amazon.com/dp/1982052996/ref=cm_sw_r_cp_awdb_t1_bDKyAb1Y7F5G5

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Another Ripple

numinous way

The creation of this ‘online journal’ was and always has been, a personal journey which was decided would be shared so that perhaps my exploration(s) could benefit others. Not only have I discovered much, I know that it did impact positively many others who stepped out of the shadows and befriended me, inspiring me with their own very unique ἄνοδος…

The priority of this journal, beyond authenticity and self-discovery has always been about reminding myself and others about the limits and dangers of language, about the dangers of abstractions and how hubris is and always has been, the main problem when it comes to humanity. It is also about the strikingly beautiful “Numinous Way” or “The way of Pathei Mathos” of David Myatt which I consider to be the state closest to the culmination of any spiritual path (Lapis Philosophicus).

My researches led me to make several things collide together in unity, perhaps naturally or as part of an artificial aspect of my very own ἄνοδος/Weltanschauung. Vivid examples of this could be the connection between the Numinous Way and the Rounwytha Way, about the apolitical wordlessness of the Numinous Way and how Lapis Philosophicus lies beyond denotatum, about how certain concepts which are part of the Order of Nine Angles are part of the Labyrinthos Mythologicus according to certain hints present in certain MSS. Finally, about how a plethora of MSS seems to lead the authentic practitioner toward ancient texts which in the end, delivers a conclusion terrifyingly similar to the Numinous Way of David Myatt about the dangers of Hubris…

Beyond such personal conclusions, I have found what I needed to find and delivered myself from certain chains which I know, will haunt (knowingly or unknowingly) some others for the rest of their life. I am humbly in peace in the multitudinous and will continue to strive fearlessly, with an indomitable resolution but at the same time, in complete serenity. The time has come for me to embrace what I like to call my ‘synthesis’ and to bask in the magnificent experience that we call ‘life’, always with the many teachings of the wise-ones, whispered in my ears. David Myatt words, through Pathei-Mathos, became clearer with time and still do. A continual source of temperance and of equilibrium.

” Living according to Way of Pathei-Mathos is simple and means:

  • being compassionate or inclining toward compassion by trying to avoid causing, or contributing, to suffering;
  • being honourable – fair, reasonable, well-mannered, just, dignified, balanced;
  • appreciating the value and importance of personal love;
  • inclining toward a personal humility;
  • cultivating wu-wei.

1/ Being compassionate:  The separation-of-otherness is a term used in an attempt to describe how our normal perception of ourselves as a singular, a separate, individual is incorrect, an error which empathy can correct.

Empathy involves a translocation of ourselves and thus a knowing-of another living-being as that living-being is, without presumptions and sans all ideations, all projections. In a simple way, empathy involves a numinous sympathy with another living-being; a becoming – for a causal moment or moments – of that other-being, so that we know, can feel, can understand, the suffering or the joy of that living-being. In such moments, there is no distinction made between them and us – there is only the flow of life; only the presencing and the ultimate unity of Life itself.

2/ Being Honourable: My understanding of honour thus came to be as expressed, in The Philosophy of The Numen, as an ethical means to aid the cessation of suffering and thus as “a practical manifestation of empathy: of how we can relate to other people, and other life, in an empathic and compassionate way” [3]. That is, as a means whereby we as individuals can manifest a well-balanced, a fair, a noble, personal judgement, and thus how both ἀρετή and Δίκα can be presenced in those communities, those societies, we belong to or establish. The Philosophy of The Numen is, therefore, and perhaps more correctly, the philosophy of πάθει μάθος – where the numinosity of authority of or deriving from πάθει μάθος is given precedence over the ways of doctrine, religious faith, and the ideation of causal, un-numinous, abstractions

3/ Mutual love:A shared, mutual, love between two human beings is regarded as the most beautiful, the most numinous, the most human virtue of all.

4/ Personal humility:For me personally, humility is also an acknowledgement of a particular and important intuition regarding the self, regarding our perception of ourselves. Of how – when as individuals via pathei-mathos or otherwise we experience and then appreciate the numinous – we are not (as we often like to believe) in control of our lives, but instead are subject to supra-personal forces that have often, in the past as now, been variously termed or described as God, the gods, Fate, karma, Allah, wyrd, the cosmic perspective, the acausal, destiny, Μοῖραι τρίμορφοι μνήμονές τ᾽ Ἐρινύες, and so on. Of how such a belief of personally being in control, or of being capable of so being in control, of our lives, is mere egoism at best and, at worst, hubris; an egoism and a hubris that, whether we know or not – and mostly we with our egoism and our hubris do not know – are both the genesis of suffering and the raison d’etat behind our perpetuation of suffering.

5/ Cultivating Wu-wei: Wu-wei is a Taoist term used in The Way of Pathei-Mathos to refer to a personal ‘letting-be’ deriving from a feeling, a knowing, that an essential part of wisdom is cultivation of an interior personal balance and which cultivation requires acceptance that one must work with, or employ, things according to their nature, their φύσις, for to do otherwise is incorrect, and inclines us toward, or is, being excessive – that is, toward the error, the unbalance, that is hubris, an error often manifest in personal arrogance, excessive personal pride, and insolence – that is, a disrespect for the numinous.

In practice, the knowledge, the understanding, the intuition, the insight that is wu-wei is a knowledge, an understanding, that can be acquired from empathy, πάθει μάθος, and by a knowing of and an appreciation of the numinous. This knowledge and understanding is of wholeness, and that life, things/beings, change, flow, exist, in certain natural ways which we human beings cannot change however hard we might try; that such a hardness of human trying, a belief in such hardness, is unwise, un-natural, upsets the natural balance and can cause misfortune/suffering for us and/or for others, now or in the future. Thus success lies in discovering the inner nature (the physis) of things/beings/ourselves and gently, naturally, slowly, working with this inner nature, not striving against it.”

-David Myatt, Synopsis of The Way of Pathei-Mathos & The Culture of ἀρετή 

To appreciate more deeply those teachings, it is indeed important to understand the fallibility of language which is now and always has been, the inhibitor of hubris. David Myatt, in a more recent article also pointed this out:

“Of the many metaphysical things I have pondered upon in the last five or so years, one is the enigma of words. More specifically, of how nomen – a name, a term, a designation – can not only apparently bring-into-being abstractions (and their categories) but also prescribe both our thinking and our actions, with such abstractions and such prescription so often being used by us, we mortals, to persuade, to entreat, to manipulate, to control, not only ourselves but through us others of our human kind. Whence how denotatum can and so often does distance, distract, us from the essence – the physis – that empathy and its wordless (acausal) knowing can reveal and has for certain mortals so often in past millennia revealed.
For we seem somehow addicted to talk, to chatter – spoken and written – just as we assume, we believe, so often on the basis of nomina that we expand our pretension of knowing beyond the local horizon of a very personal wordless empathy breeding thus, encouraging thus, such hubris as has so marked our species for perhaps five thousand years. With such hubris – such certitude of knowing – being the genesis of such suffering as we have so often inflicted on others and, sometimes, even upon ourselves.
Would that we could, as a sentient species, dispense with nomen, nomina, and thus communicate with others – and with ourselves – empathically and thus acquire the habit of acausal wordless knowing. There would then be no need for the politics of propaganda and the rhetoric of persuasion; no need – no ability – to lie or pretend to others. For we would be known – wordlessly revealed – for who and what we really are. And what a different world that would be where no lie, no deception, would work and where guilt could never be concealed.”

-David Myatt, Perhaps words are the problem

What became most evident for me over time is that there is no forcing such a perspective. It has to bloom just like a flower bloom’s after a long and tedious struggle through darkness, through growth. One day burned by the rays of the sun and the other, stirred by the winds and the rain. It is, like thousand others to come, a realization which changes you entirely…

Evidently, since there can and should be no forcing it unto others and since I am unable to give-in to abstractions, there is a now very healthy abstinence from my part. I am unable and uninterested to surround myself with individuals who thrive off abstractions and I am even less interested in ‘arguing’ with people who defend a category or a mixture of categories (abstraction feeding). I am also not interested in positing the Numinous Way as the ‘ultimate way’ as this would be foolish and imbalanced on many regards. On the contrary, the Numinous Way is, on many levels, the end of ways and the beginning of what it means to ‘Be’. People who insist on the necessity of being: Divine, Evil, Sinister, Numinous, Ubermensch, Religious, Liberal, Conservative, Satanist, Luciferian, Christian (…) Those individuals are manufacturing and positing as absolutes certain abstractions which in the end, always have the same result; They cause a little bit or a lot of sufferings. The universe will never be able to be contained in a human box.

In the hope that others will continue to be inspired by the Numinous Way, by my researches on language and by a wordless apprehension of the cosmos, I decided to leave this wordpress available even though I will not be posting anymore, at least, not ‘here’.

Again, as stated many times, everything written here is written with a certain degree of conviction, inspired by a simple and insignificant yet wyrdful pathei mathos. But above all, it is written with complete humility. I do not claim to have achieved something unique or to possess knowledge that others do not have. I am nothing, if a temporary and joyful earthly emanation. I wish to thank David Myatt for being a perpetual inspiration and to all others whom I have crossed path with and will continue to be inspired by. May your life be a wyrdful ritual.

“Thus it is that I find, through and because of such a recalling, that what I value now, what I feel and sense is most important, is a direct, personal, mutual love between two human beings – and that such love is far far more important, more real, more human, than any abstraction, than any idealism, than any so-called duty, than any dogma, than any cause, however “idealistic”; more important – far more important – than any ideology, than any and all -isms and -ologies be such -isms and such -ologies understood conventionally as political, or religious or social. For it is the desire to love, to be loved – and the desire to cease to cause suffering – which are important, which should be our priority, and which are the true measure of our own humanity.”

-David Myatt, A learning from Physis.

We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.

T.s. Eliot

-Beldam, 128 yf

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O9A

Quintessence of The Order of Nine Angles

David Myatt

Learning From Adversity; A Rejection of Extremism

Regarding Myatt

About David Myatt, A Modern Mage