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Foreword & Purpose

numinous way

One Viator Among So Many

This online journal that is mine has various purposes and I decided to outline them here so my readers are not confused about my intentions or the nature of my research and practical experiences… This wordpress is primarily about self-honesty, authenticity and the quest for knowledge from a philosophico-occult perspective. I consider myself as both a student and a practitioner, nothing more. My conclusions are as fallible and juvenile (νήπιος) as they can be but they remain parallelic to my spiritual path and my scholarly research…

It is also equally a tribute to the post 2012 conclusions of David Myatt, embodied in his tragically unpopular; Numinous Way now revised as the philosophy of pathei mathos, which is a rejection of extremism but also a cosmic perspective which emphasis is on love, compassion, friendship, peace, the wordless, humility and tempering the human hubris. This latest perspective of his only arose after a lifelong Pathei Mathos (πάθει μάθος )…

Thus, the “Philosophy” aspect of this online journal are my analytical conclusions concerning the limits of human made worlds and their inability to presence or reflect the numinous because of our limited set of tools (language, perception, reason). Instead, such worlds are created out of logos and considered to be absolutes (i.e. religion, ism, concepts, ideals) by most beings which in turn, create hubris (ὕϐρις) and suffering out of sheer ignorance. In this regard, my philosophical conclusions are in-line with Myatt post 2012 writings in that an individual can decide to go through many ordeals for the sake of his spiritual anados (ἄνοδος) but should abstain to cause others suffering for his own sake. Such actions, committed in the name of a vulgar concept or ideal-ism, could be numinous mistakes. These conclusions came to be as a reflection of my very own Pathei Mathos but could be termed as Myattian in essence, with a long list of other influences, namely Goodman, Chicoyne and Wittgenstein (…)

Which leads us to the second category, “The Order of Nine Angles”. In this category, I will study various points of the sinister tradition for the sake of my personal anados, ultimately applying my discoveries to my praxis. Bare in mind that such studies of old MSS are always done seriously but also in the optic of current Myatt perspective which I resonate entirely and authentically with. Nevertheless it is my opinion that the rich occult literature, vibrant mythos and the unique influences that made the order of nine angles what it has become is sufficient to push any willful practitioner toward self-discovery, wisdom but most importantly, beyond dualism. A quest that may take an entire lifetime, just like Myatt…

Finally, the three last categories are self-explanatory. In the “Rituals” section, I will share my practical experiences and what esoteric/exoteric changes they brought. This may also include physical ordeals, meditations or anything relating to the Seven Fold Way. In the “Balobian” section, I will share various artistic creations, mainly poetry and in the “Hecate” section, I will share my various research and ritualistic interactions with what I deem to be the most wordless and correlative goddess to the Rounwytha way that there is.

οὐκ οἶδἐφοἷς γὰρ μὴ φρονῶ σιγᾶν φιλῶ

“As to whether I really have reached my final mortal destination, I do not know;
but I hope I have. For there is now such a non-terran, non-causal, perspective,
and such a melding of much sadness with occasional joy, such a desire for a
numinous non-religious expiation, as have engendered a strange tranquillity
within. No desire, thus, to interfere in the lives of others or with the ways of the
world, and no desire to pontificate about anything other than personal and
scholarly matters, such as – and for example – the errors of judgement, the
mistakes, that mark my past; my own personal feelings and apprehensions
of-the-moment; the results of my retrospection; ancient Greek literature; and
my own, new-found, weltanschauung. For there is a certain vanity even now,
albeit tempered by an appreciation of an ancient paganus wisdom:

οὐκ ἐκ θεῶν τὰ μῶρα καὶ γέλοια χρὴ
χανόντα κλαίειν ὕστερ᾽

One of the conclusions of such retrospection as I have undertaken in the past
few years is of understanding the deeds and the intolerant striving of my
extremist decades as reprehensible. Another conclusion concerns my own
reprehensible character. Yet another concerns my hubris, or perhaps more
correctly my stupidity born of arrogance and fanaticism resulting in a failure, a
refusal, to learn from our thousands of years old human culture of pathei mathos.
For such a learning would have placed me and my extremism – me as a
masculous talking-mammal – in a supra-personal context, providing a
knowledge of those deeds and that striving as having the opposite effect of what
I intended or arrogantly believed they would achieve, and of only inflicting,
causing, more and more unnecessary suffering.

This supra-personal context is the Cosmic Perspective: of the reality of our
individual selves as but one fragile mortal short-lived biological life-form on one
planet orbiting one star in one galaxy in a Cosmos of billions of galaxies; of our
nations, our national cultures – and everything we manufacture or bring into-
being or presence, from ideas to ideologies to religions to cities to
industries to products to archetypes – being not only by their φύσις subject to
change and transmutation but also having a certain limited life span, be such in
terms of years, decades, centuries, or millennia; of how our pride in our
achievements or in our presencings, individual or collective – and such
achievements/presencings themselves – should be considered in the context of
the possibility of sentient life, some probably more advanced than us, on other
planets in our own galaxy and in the billions of galaxies in the Cosmos; of how
all life on our own planet, just like ourselves, is fragile, changing, and subject to
extinction; and of how what we, as individuals, do or do not do affects or can
affect other living beings.

For the Cosmic Perspective is an empathic awareness of not only our place in
the Cosmos but also of the affective and acausal connexions that bind all life, on
this planet and elsewhere in the Cosmos, and be such life sentient or otherwise.
And it is this empathic awareness which, according to my mutable
understanding, can provide us with a personal appreciation of the numinous
sans the abstractions, the theology, the cosmogony, the dogma, and sans the
God/gods, of an organized religion.

My hubriatic error in those extremist decades was essentially two-fold: (i) to
aspire to bring-into-being some-thing that would not and could not, in
centennial terms (let alone in millennial or cosmic terms) endure; and (ii) to use
violence and incite hatred, intolerance, and killing, in order to try and presence
that causal some-thing…

For me, there is a knowing of how limited and fallible my knowledge and
understanding are, combined with an intangible intimation of some-thing
possibly existing which is so abstruse that any and all attempts – at least by me –
to meld it into words, and thus form and confine it into some idea or ideas,
would miss or distort its essence. An intimation of what terms such as ‘acausal’
and ‘numinous’ (and even θεός/θεοί) do little to describe, hinting as such terms
do of externalities – of an ‘out there’ – whereas this some-thing is an intrinsic
part of us, connecting us to all life, human, terran, and otherwise, and thus
reveals our φύσις – our relation to beings and Being – behind the appearance
that is our conception of our separate self. An intimation thus of our brief
causality of mortal life being only one momentary microcosmic presencing of
that-which we it seems have a faculty to apprehend, and a that-which which
lives-on both before and after our brief moment of apprehended causal life.”

-David Myatt, One viator among so many (2014).

-Beldam, 128 yf

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Oὐροβόρος

bannnner

Time passes by,

Unaware as to why,

We live,

We age,

And then we die.

 .

Just like the moon,

Graciously sails toward crimson skies,

So do we,

Journey wyrdfully,

Until the colors in our eyes,

Are extinguished delicately,

Like the flame of a candle would be.

 .

We then ascend peacefully,

Experiencing once more through memory,

All the Smiles,

The Kisses,

The Joy,

The Vows…

 .

There is also the shivering of the leaves in the oak trees,

And a flock of birds flying ever forward,

Toward an horizon so exalted in colors,

That the sea below is no longer so,

And the sun, thrones vividly,

Amidst an infinite veil of glowing stars.

And there are those treasures,

Buried deep within the confines of the mind

Remembered once more…

 .

Your soft, pristine hands,

That I held for hours,

The sound of your voice,

Crystalline and yet so elegant.

Or those walks in the ancients woodlands,

Where we embraced,

Until shooting stars suffused high above…

 .

Life…

Our lack of control,

Should be our greatest reason for humility.

 .

And power we have very little,

If only the faculty to choose,

To live for love,

For what is fair and pure,

 .

Until the abyss is crossed,

And immortality embraced,

Through Cosmic awareness.

 .

With all that is numinous,

Past, present, future,

United forever in the center,

Of the Spiral.

 

   

 

 

 

  

 

 

A Gentle Partaking

real 2

 

As someone who worked for several years on a rural farm in the Old Sainte-Rose, I recall quite clearly this state of mind that is neighboring meditation but remains different on many levels. There is a dedication, a focus on the work being done but also an appreciation for small things that are taken for granted far too often:

Savoring a juicy apple while sitting on a plateau of rocks near the fields and eyes closed, feeling the pleasant and refreshing burst of the wind that gets colder day by day. Then, venturing in the glade to leave some food for the fox that sometimes greets me on the same hills where I accomplished my External Adept Ritual and remained standing for the entire night during a harsh winter. There is also that mesmerizing and famous portion of the Autumn where our Boreal Forests become ablaze with vivid colors and the birds insists on singing even though the morning temperature drops significantly. When Winter finally arrives, we are hardly ready but still headstrong about completing our tasks. Horses are remaining in the stable when it is freezing outside and we are gathering around the table for a hot stew before getting back to roll the huge bales of hays that are waiting, covered in the back of the trailer.

In those moments, you do not think about filling the blanks or you do not think about anything else but the present moment. You are in complete harmony with the very experience of being alive and strangely, everything becomes whole again. Sometimes you are tired because of the hard work and perhaps even annoyed by the insects or the temperature but nonetheless, you are there and nowhere else. There is no need for abstractions, no need for lies and pretence or some manufactured ideology or religious dogmas because everything is as it should be…

You are contributing to your community, you work hard and yet, in an humble fashion. You deepen your relationship with nature and animals and attune yourself with the numinous changes that happens during the seasons. You are also experiencing genuine relationships where there is no need for comparisons or false identities since you do not even have the time for these platitudes. The body and immune system are also strengthened tremendously because of the many internal and external hardships that it  experiences through the months. There are no mundane conceptions such as Negative & Positive. Even when the cat manage to eviscerate a mouse or when the old horse ‘Mister’ needs to be put to sleep because he is too ill. There is simply an understanding and a taking part in the alchemical cycles.

As simple and as evident all of this might seems when you think about it, what is most formidable is that it is perpetually forgotten or ignored and replaced by some other things far less important and meaningful. I am still perplexed by this very question: Why do we need a cause, an ideology, an idol, an aspiration that becomes so inflated by ὕϐρις and the certainty of knowing that it is forced upon others?

There are so many individuals who achieved personal and collective greatness without holding on to such dangerous temptations. They did it even while knowing perfectly that they would simply have no answers to explain certain existential and metaphysical questions. Going through life while being comforted by manufactured abstractions is nothing short of holding on to an illusion until your final expiration. Why do we constantly feel the need to sacrifice love, compassion, friendship, loyalty, fairness, temperance in exchange for a false guarantee that everything can be explained by our chosen conceptual addictions?

In my eyes, there is hardly anything more gracious and wise than an individual that has accepted his state of ignorance and completely severed ties with abstractions while still seeking to express Wu-Wei for himself and for others. Never in my life, have I felt closer to this blissful harmony than when I was working at the farm and would partake in the constant fluxion offered by nature or when I was at the monastery sharing a joyful moment with the monks or walking in the orchard with the dogs.

Having the mind silenced in love and the heart filled with healthy ambitions and gratitude is the greatest ritual of all. Existence requires no additional ornaments or compensations, it simply requires you to be and follow the path that leads to the glade, where the soul is nurtured and Örlog, fulfilled.

« There appears to be, however, one small consolation, at least for me. Which is that such outdoor work – and reflexion upon it – slowly provided, slowly built within me, the insights and the feelings that led to that ‘numinous way’ I refined, after 2011, into my philosophy (or perhaps more correctly, into my weltanschauung) of pathei-mathos. Insights and feelings greatly added to in 2002 when I began work on another farm, and which work first led me to seriously doubt my commitment to the Muslim way of life, and write letters containing words such as these: 

There is a lovely, simple, pleasure here in this field. Spring is most certainly here: in the meadow fields, seedlings of the late Spring flowers push up through the tufts of grass whose frost-bitten ends are joined by shoots of new growth. Already some
flowers bloom in the grass: there, a Dandelion; there: almost two circles of Daisies. And, to compliment the calls and songs of other birds, the loud repeating call of the Parus major. It is good to be here, with an unobstructed view of the sky, and I watch the clouds, borne as they are on a still cool breeze that begins to chill my hands, a little. But there is Sun, warm, when the altocumulus breaks. On the horizon in the North, beyond the tall old Oak, small Cumulus clouds drift toward the hills, ten miles distant. Thus am I again – for these moments – at peace with myself, this world, listening as I do to a large flock of Starlings who chatter among themselves in the trees across from the drainage ditch, there by the copse of Ash, Oak, and a few young Beech […] Work, yes there must be work: toil enough to keep that balance. And work with these my hands, outdoors where lives the silence that I love as I feel the weather, changing, bringing thus an empathic living for me, in me, and for this life that lives around, emanating as it does in this grass, those trees, the clouds, the soil, the water, those flowers, the very sky itself.

But, as so often with me, the insights, the feelings, were swept away by not only my tempestuous inner need to do what I considered was then my duty but also by a life-long love of, a desire for, challenges, pontification, and conflict. Such insights, such feelings, were always – sooner or later – so swept away. Until that fateful day one May.

The defining moment, for me – in terms of understanding myself, in terms of understanding politics and the error of my decades of extremism – was the tragic personal loss of a loved one in May 2006. In the hours following that event I just knew – tearfully knew without words – my own pathetic failure; what I had lost, what was important. Thus there came upon me that day a sense of overwhelming grief, compounded by a remembrance of another personal loss of a loved one thirteen years earlier. For it was as if in those intervening years I had learned nothing; as if I had made the life and the dying and death of Sue, in 1993 – and of what we shared in the years before – unimportant.

I have no words to describe how insignificant, how worthless, I felt that day in May 2006; no words to describe, recall, retell, the remorse, the pain. Suffice now to recount that my life was never, could never be, the same again. Gone – the arrogance that had sustained me for so many experiential decades. Gone – the beliefs, the abstractions, the extremisms, I had so cherished and so believed in.

How stupid, how very stupid, I have been: for almost all of my adult life. That it required the shock, the personal trauma, of the suicide of the woman I loved to break my arrogance, my selfishness, my self-absorption – and cure me of my need for challenges, pontification, and conflict – most certainly reveals a lot about my character. That apparently jumelle nature of a person who found peace, contentment, in working outdoors with his hands but who also could not, in his weakness, resist that arrogant desire to zealously interfere in the lives of others, to propagandise and proselytize; an interference, a proselytism, born of a hubriatic certainty that he ‘knew’, that he ‘understood’, or that he had discovered the right way (political or religious) of living for others, and therefore had some sort of duty to act, wrecking havoc and causing suffering as he did so, always making excuses for himself. For every and any cause does so hallow havoc. »

Memories of Manual Labour

-Beldam

[1] Memories of Manual Labour, David Myatt, February 2014.

Insight Role In a Cistercian Monastery Part 2

real 2

I left early in the morning and drove for an hour and a half before reaching Rougemont. The sun was slowly rising in the horizon and I was feeling overwhelmingly tired. Studies and due projects had left me quite exhausted and inwardly unbalanced since a few weeks already and I felt this short retreat would be most welcomed. Right before arriving, I encountered a dead fox by the road. The sight contrasted heavily with my state of mind and the stunning landscapes that were surrounding me. Even though it was one of those grey winter days, the sun was piercing a little through the mountains and the clouds.

Not long after, I arrived at the Monastery. The ballads of Johnny Cash were quickly replaced by a heavy silence and the smell of ceremonial incense. I remained alone for a few minutes before my old friend, brother Charbel showed up and greeted me. He showed me to my room and immediately invited me to discuss in a beautiful living room with handmade statues.

The conversation lasted three hours and the subjects were varied. I questioned him about his life and his beliefs which I never had the opportunity to do and I was quite amazed. He recounted how he lived in Koweït for many years and used to be a very arrogant and wealthy online detective, working for software companies. During his years-long contract in the Arab world, he also experienced war (1992) while he was there and had to hide Europeans in his apartment floor. He also told me how he came to be a Cistercian Monk, a story far too rich and incredible to butcher and resume in a few sentences…

I kept being amazed about his acceptance and wisdom and kept thinking to myself that this individual had found Lapis Philosophicus. He only ever used Religion as a fulfilling tool to discover himself and accomplish his Anados.

I remember him saying:

« The Words, the Gender or the Form you assign to God are unimportant. If my heart would have whispered Allah to me, then I would have become a Muslim. If it would have been Shiva, then I would be in India this very moment. Those things are only meant to be a bridge so you can journey toward what is truly important and has always been inside of you. You are not separated from anything and you are worth being loved entirely, even in the consideration of your incompleteness. I have no regrets whatsoever, I am where I want and should be and if tomorrow I felt that there was something that I needed to experience, I would freely walk outside those walls and go experience it. »

The second part of our conversation was primarily focused on certain recollection from my past which had disturbed me more than I would have expected. Charbel is not only wise, he is also one of the greatest and purest empath I have ever met. This is so because he has been listening to people of the outside world for twenty five years. He kindly listened and gave advice or hinted at certain things but it never felt like a therapy or someone lecturing you. In fact, I remembered my first exchange with him and I hoped we would have the opportunity to talk again about certain conscious issues I wanted to work on in the future.

The bell rang, announcing the end of work and Lectio. I went up to my room and got some stuff out of my bag before going back to the first floor for dinner. Arrived in the kitchen, all the Monks greeted me warmly and told me where to eat. I was allowed to eat with them which is very rare and I was not disappointed. The food was excellent and Father Jacques was reading us a book about the first missionaries that arrived in Canada and tried to convert the Native Indians.

After diner, I was allowed to go in the orchard and see the wolf dogs again. We played in the mountain for a little more than an hour. The Alpha male was protecting me from the others, especially the female and showed me his latest catch: a dead fox and raccoon. He would carry them in his mouth and run around with the cadavers but would bark if I got too close to the pack’s catch…

Coming back to my room, I fell asleep for a few hours and upon waking up, went in the living room of the High Chamber. There, a novitiate called Gabriel along with Charbel joined me. Charbel played some guitar and sang ‘Hurt‘ from Johnny Cash. He played for a long time while I was reading my freshly received copy of ‘Corpus Hermeticum’ by David Myatt.

Following this, we had supper and the rest of the evening went smoothly. I talked with the Abbot for a little while and he kindly allowed me to come back whenever I desired. I went to bed early after remaining with the monks for a little while. The next morning, I assisted to the Sunday Mass and saluted Charbel and the others then I was gone. I would have stayed much longer but unfortunately I still had projects that needed to be completed and so I left the monastery in a beautiful yet tormenting snowstorm…

Again, what started as merely another Insight Role revealed itself to be something far more important, far more authentic than what I would have expected. It is nothing like the symbiosis I felt like when I was at the farm but still, the monastery and the monks are living in what seems to be a completely different species of time. One day there feels like an entire week in terms of regeneration and silence. You can’t help but feel fulfilled and serene.

Contrary to my first visit, I was surprised at how inclined I was toward the ceremonies and the mass. I would just be there, in the moment and I would not try to categorize the experience. Instead, I would just close my eyes and smell the incense and listen to the ancient chants performed in perfect synchronicity by these men, old and young that I was getting to know a little more each time.

In the end, what surprised me the most was the unmatched wisdom, openness and care that everyone at the monastery is displaying, especially the older monks. There is no pressure to convert you into something, no pressure to force you into being anything but yourself. They simply welcome you entirely for who you are without any judgments whatsoever and never expect anything in return. In essence, these individuals, through πάθει μάθος have come to understand what Wu-Wei is and practice it on a daily basis and that in itself, is Magic.

It is proof that no matter the Map you follow, be it the Seven-Fold-Way, A Religion or a Code of Honour, wisdom in the end is undivided and beyond any categories or words.

Wu-wei is a Taoist term used in The Way of Pathei-Mathos/The Numinous Way 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.

-Synopsis of The Numinous Way

-Beldam

[1] Synopsis of The Numinous Way, David Myatt, 27/June/2012

Tu Es Diaboli Ianua

real 2

Some more fascinating correlations can be extracted from the latest written work ‘Tu es Diaboli Ianua’ by David Myatt. Complimentary to his recent ‘Classical Paganism And The Christian Ethos’, Those concise and scholarly articles are primarily comparing certain central points between Christianity and Paganism by exploring once more ancestral references such as: Tertullian de Monogamia, Corpus Hermeticum, Sapho, The Old Testament, Xenophon (…)
Apart from being a sublime extension to Myatt metaphysical and mystical ‘Philosophy of Pathei Mathos’, the latest ‘Tu Es Diaboli Ianua’ (You Are The Nexion Of The Deofel), seems to wink directly at the Order of Nine Angles mythos.
This bold and peculiar title would, yet again, not only reunite David Myatt and Anton Long by ways of semantics, but also danse in complete harmony with what seems to be, Myatt current perspective. This perspective, as is made clear in the two articles presented, is clearly in favor of a restoration of the muliebral and an intuitive, empathical and individual apprehension of the cosmos. Things the Order of Nine Angles have always been inclined to favor through the discovery of Lapis Philosophicus, The primarily muliebral Rounwytha Way, the feminine representation of a known patriarchal archetype (Baphomet) and the clearly paganistic inspired Seven Spheres to name only a few.
Interestingly, Myatt leads us to Tertullian and offers us his own brilliant translation:
The judgement of God on your gender is alive in this era, necessitating that you live with your offence. You are The Nexion of The Deofel. You are The Resignatrix of The Tree. You are The Archetypal Desertrix of Divine Decree. You are she who incited he whom The Deofel could not attack. You effortlessly broke the representation of God: a man. And it is because of you – because of your loss – that even the Son of God had to die.
 
-Tu Es Diaboli Ianua: Christianity, The Johannine Weltanschauung, And Presencing The Numinous.
In other translations, the words Deofel and Nexion are, as expected, absent. Instead, I could find the following translations which are more representatives of the Christian lexicon:
« Ô, femme ! Tu es la porte par laquelle le démon est entré dans le monde. »
« Women’s are the Devils Gateway. »
Tertulian, les femmes sont la porte du diable.jpgLa theologie affectiue ou Saint Thomas en meditation par M. Louis Bail, Volume 1 
In the ‘Meditation XIX’, we can easily conclude that Eve was blamed for her disobedience and ultimately, the condemnation of mankind. Women became the seductress, the weak and the incarnation of evil in contrast to men. This unharmonious view, coupled with the idea that the Bible was the word of God, gave an unlimited authority to the Church. Women became demons, witches and shapeshifting succubus and their body, just another instrument to seduce and lead to sin:
If there existed upon earth a faith in proportion to the reward that faith will receive in heaven, no one of you, my beloved sisters, from the time when you came to know the living God and recognized your own state, that is, the condition of being a woman, would have desired a too attractive garb, and much less anything that seemed too ostentatious. I think, rather, that you would have dressed in mourning garments and even neglected your exterior, acting the part of mourning and repentant Eve in order to expiate more fully by all sorts of penitential garb that which woman derives from Eve – the ignominy, I mean, of original sin and the odium of being the cause of the fall of the human race. ‘In sorrow and anxiety, you will bring forth, O woman, and you are subject to your husband, and he is your master (Gen. 3:16).’ Do you not believe that you are [each] an Eve? The sentence of God on this sex of yours lives on even in our times and so it is necessary that the guilt should live on, also. You are the one who opened the door to the Devil, you are the one who first plucked the fruit of the forbidden tree, you are the first who deserted the divine law; you are the one who persuaded him whom the Devil was not strong enough to attack. All too easily you destroyed the image of God, man. Because of your desert, that is, death, even the Son of God had to die.
 
-On the Apparel of Women Book I

In the initial perspective of the Order of Nine Angles which had both a Greco-Roman paganus and a traditional Satanist inclination, it made all the more sense to restore the upset balance between apparent opposites by taking what is considered most evil by Christians (women) and crowning one as a ruling deity (Baphomet) as it was common in the wordless paganism of ancient times (Gaia being a good example).

This essence may be apprehended in the role of the Mistress of Earth –
representative of Baphomet, the Dark Goddess. It was to Baphomet that the
sacrifice was made – hence a male opfer. Indeed, the whole ceremony (of
Recalling) can be seen as a celebration of the dark goddess – the Earth
Mistress/goddess in her darker/violent/sinister aspect. The severed head was
associated with the worship of Baphoment – the cult deriving from Albion –
hence the traditional representation of Baphomet.

The identification of Baphomet as the Bride of Lucifer/Satan probably dates
from around the 10th or 11th century, as does the use of the name
‘Satan’/Satanas as the Earth-bound representative of the Dark Gods.
It is important to remember that in earlier times (eg. in Albion during the
Hyperborean aeon) there was no clear and/or moral distinction between the
‘light’ and the ‘sinister’: the two were seen as different aspects of the same
thing. Thus, what we know as the Mistress of Earth (the ‘goddess’) was both
what we now call Baphomet (the dark aspect) and Gaia (the Earth Mother). 

The supposed derivation is from the Greek [baphe metra] and not,
as is sometimes said, from [metios] (the Attic form for ‘wise’). Such a
use of the term ‘Mother’/Mistress was quite common in later Greek alchemical
writings – for example Iamblichus in « De Mysteriis » used [metrizo] to
signify possessed by the mother of the gods. Later alchemical writings tended
to use the prefix to signify a specific type of ‘amalgam’ (and some take this to be
a metaphor for the amalgam of Sol with Luna, in the sexual sense).
In the Septenary System, Baphomet, as Mistress of Earth, is linked to the sixth
sphere (Jupiter) and the star Deneb. She is thus in one sense a magickal « Earth
Gate » (qv. the Nine Angles), and Her reflexion (or ‘causal’ nature – as against
Her acausal or Sinister nature) is the third sphere (Venus) related to the star
Antares. According to esoteric Tradition, the Antares aspect was celebrated by
rites in Albion c.3,000 BP – in the middle and toward the end the month of May
and some stone circles/sacred sites were said to be aligned for Antares. In contrast, the Sinister aspect of the Mistress (i.e. Baphomet) was celebrated in the Autumn and was linked to the rising of Arcturus, Arcturus itself being related to the Sinister male aspect (Mercury – second sphere), later identified with Lucifer/ Satan. Thus, the August celebration was a Sinister hierosgamos – the union of Baphomet with Her spouse (or ‘Priest’ who took on the role of the Sinister male aspect). According to Tradition, the Priest was sacrificed after the sexual union, where the role of Baphomet was assumed by the Priestess/Mistress of the cult. Thus, the May celebration was the (re-)birth of new energies (and the child of the Union).

-The Goddess Baphomet According to Tradition.

The Labyrinthine Order of Nine Angles and the vast corpus of influences that accompany it perhaps isn’t the conclusion that David Myatt currently has in mind when we delve into his recent effusions but something similar to the Rounwytha Way certainly would be a valid candidate.

A valid candidate since there is: A wordless apprehension of the cosmos and of nature that becomes possible via the faculty of empathy. A balance between the muliebral and the masculous that does not upset ὕϐρις. A spiritual contact with the cycles of nature and the seasons which is always experienced in the immediacy of the moment and which brings a perceiveration. A mystical and rural life, shared mainly with a family/community which leads to humility and contemplation. An understanding of when to cull and when to heal. Most important of all, a spiritual approach devoid of names, dogmas and rites, albeit a few aural traditions which could include chanting, music or leaving offerings in a specific area…

My, admittedly fallible, understanding of the numinous is that it is a presencing, and an apprehension by us, of the divine, of the sacred. Which apprehension is of our physis as human beings, and thus of our relation to other human beings, to other living beings, and to the Cosmos itself. An apprehension – a perceiveration – that enables a supra-personal ‘cosmic’ perspective and which perspective can incline us as individuals toward humility and thus comprehend our mortality and our fallible nature. In effect, this apprehension is the genesis of mysticism since it is a personal intuitive insight about the nature of Reality where there is a wordless – and empathic, a contemplative – apprehension of there existing certain truths which transcend the temporal, the causal, and thus which are beyond the denotatum of words, categories, dogma, ideology, and thus beyond named ideas.

-David Myatt, Tu Es Diaboli Ianua: Christianity, The Johannine Weltanschauung, And Presencing The Numinous.

Conclusively, it is my opinion that there never will be an entirely valid human-made world to solve all our enigmas. I do indeed feel closer to that ancestral paganus, explored once more through the magnificent translations of David Myatt but while such a way did not spawn horrors like the Inquisition or the Crusades, it did not immune or prevent other sorts of all too human mistakes…

Clearly, David Myatt is aware of that also since he wrote:

Historically, while the paganus apprehension of Greco-Roman culture was also
primarily masculous it did presence aspects of the muliebral, manifest for
example in female deities such as Athena, Artemis, and Gaia, and thus was
somewhat more balanced, more harmonious in terms of re-presenting our
human physis, than Christianity.
Thus a necessary question is how can (what I consider to be) a numinous
balance between masculous and muliebral be metaphysically expressed, given
that the culture of pathei-mathos has moved us, or can move us, beyond
anthropomorphic deities, whether male or female; beyond myths and legends;
beyond reliance on texts regarded as sacred and/or as divinely inspired; and
even beyond the need for denotatum and religion.
Starting from the paganus apprehension described above, and using our
human culture of pathei-mathos as a guide, such a metaphysics is (i) an (often
wordless) awareness of ourselves as a fallible mortal, as a microcosmic
connexion to other mortals, to other life, to Nature, and to the Cosmos beyond
our world, and (ii) a new civitas, and one not based on some abstractive law but
on a spiritual and interior (and thus not political) understanding and appreciation of our own Ancestral Culture and that of others; on our ‘civic’ duty to personally presence καλὸς κἀγαθός and thus to act and to live in a noble way. For the virtues of personal honour and manners, with their responsibilities, presence the fairness, the avoidance of hubris, the natural harmonious balance, the gender equality, the awareness and appreciation of the divine, that is the numinous.

-David Myatt, Tu Es Diaboli Ianua: Christianity, The Johannine Weltanschauung, And Presencing The Numinous.

Yet again, it seems that the writings of David Myatt are correlative if not entwined to certain elements of the Order of Nine Angles. It seems so apparent that it nearly feels like an invitation. Perhaps is this only my own apprehension of certain things becoming all too real but in the end, it does not matter. What matters has been, yet again, illustrated beautifully in the Corpus Hermeticum:

Let physical perceptibility rest, and divinity will be brought-into-being.

-Corpus Hermeticum, Tractate 13.

-Beldam

[1] David Myatt, Tu Es Diaboli Ianua Christianity, The Johannine Weltanschauung, And Presencing The Numinous.

[2] Tertulian, On the Apparel of Women Book I, Translated by the Rev. S. Thelwall.

[3] The Goddess Baphomet According to Tradition, MSS.

[4] David Myatt, Tu Es Diaboli Ianua Christianity, The Johannine Weltanschauung, And Presencing The Numinous.

[5] David Myatt, Tu Es Diaboli Ianua Christianity, The Johannine Weltanschauung, And Presencing The Numinous

[6] Corpus Hermeticum, Tractate 13, Translated by David Myatt.

The Opfer Ritual (Vindex)

 

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Entrance/transition to the Lands of the Dark Immortals. The individual becoming that which s/he created – a transferral of consciousness to the acausal to be in essence part of the greater Wyrd. A reverberation across Aeons of the causal act of an individual, gradually leaving the essence behind behind the appearance to haunt the psyches of others. The altering of the astral shell; that which ultimately cannot and need not be described. The deliberate removal of that which is detrimental to Wyrd.


This is the first time that I complete a pathway without any preparations beforehand. Interestingly, this does not feel strange or out of place at all. Sometimes, we are simply pushed by the current and life shares with us all that is necessary for inner growth. What did feel out of place on the other hand, was writing this article as I did not have much desire for it at all and so I am sorry if it is not as eloquent as before. It seems now that everything that is of interest to me at this moment in my existence is practicality. I am less and less interested by the sempiternal mechanism(s) of the intellect and by the torsions of philosophy. Even Rituals and Meditations are somewhat artificial since I see my very own life and path as the greatest and most wyrdful ritual of all.

I noticed that I am now more drawn toward silence and contemplation. I appreciate the stillness of the mind while picking up or studying herbs in the fields or while I perfect my movements and my stances during martial art sessions. There are still so many crafts that I want to explore and perhaps, master for my own development. It seems that books and candles have -for now- played their purpose and I desire to drift toward other mediums. In a way, meditation, rituals and tarot readings are a way for me to remain aware of what was, what is and what shall be. They help me put things into perspective and progress ever forward toward my goals.

This is exactly what I have been doing this evening: reflecting upon my experiences since the beginning of the summer and becoming aware of how much they changed me already.

Sacred Tools:

  • 20 lbs Extra Weights
  • Crystal Quartz Tetrahedron
  • Backpack

Me and a crew of companions drew for over five hours to reach the ‘High Gorges’ In ‘Malbaie’. We left early during the night and reached destination in the morning. The first day was spent relaxing, watching what would be the ascension of tomorrow. The mountains surrounding us were majestic and the air was pure and a river was flowing nearby. Even though, we were well equipped, the temperature dropped under what we expected and we all froze badly during the night but we managed to pull through.

The first rays of the sun were greeted with both relief and despair: We were warmer but we knew it was time to prepare for the ascension. 800m altitude, 10km and a trail rated ‘Very Difficult’. This is what we had to accomplish in order to reach what is described as one of the most stunning sight in the whole province of Quebec. As is usual, I hiked the whole thing with 20 extra pounds to prepare myself for the next 26 miles walk that I will be attempting at the end of the summer. It was of dire importance for me to follow my rhythm and focus on my capabilities. Immediately when we started, I left my crew behind and pushed forward. Three hours later, I was the first to arrive at the summit and enjoy the view. Quite honestly, there is nothing that compares to it as the clouds look like they are closer than ever. There is this bed of mountains on the horizon that makes it look like the earth is flat and the wind is powerful yet cleansing. There, I got my Crystal Quartz out of my pack and meditated with my eyes wide open. I wanted this sight to crystallize itself inside of me and never forget one second of it. It took two more hours to go down and when we reached the little cabin-restaurant, I was exhausted but strangely, not so much physically. It was as if I felt energized and fatigued all at once because there was too much things to process at the same time…

After eating and resting a little bit, we drove all the way back home. In just two days, we accomplished something that would haunt our mind for the rest of our life and impact in ways we will perhaps never fully understand. We did a very authentic tarot spread and then went our separate ways as is usual for the beginning of the summer.

Following this cleansing, many personal events manifested which could have changed my existence in a significant way. Certain relationships were questioned, some projects (professional in nature) resurfaced and it felt like my stay in the mountains allowed me to approach all of this with complete serenity and honesty.

This is why I have chosen the ‘Opfer’, mainly because of the following:

The individual becoming that which s/he created – a transferral of consciousness to the acausal to be in essence part of the greater Wyrd. The altering of the astral shell; that which ultimately cannot and need not be described. The deliberate removal of that which is detrimental to Wyrd.

There is indeed a litteral sense to this sentence which is associated with causal death and acausal journeying but I also believe that our short, earthly existence could be described as a fluctuating process with many layers. There are certain key moments that transform us completely, like a serpent shedding his skin and these moments so vivid that I truly believe that they affect our acausal shell…

Since a few years, I feel like my perspective widened itself tremendously since I was able to resign from a plethora of abstractions but I still felt that I was not ready for pathways such as: ‘Atazoth’ or ‘Aeon’ for my perspective is still far from being ‘Aeonics conscious’. That being said, I live for those wyrdful moments that are so deeply beautiful and glorious that is seems the entire cosmos is frozen for a second and everything falls into place. Only then do you really have access to a glimpse of fulfilled destiny and revealed occult mysteries.

It would thus be incorrect to talk of thesis, anti-thesis and synthesis but I still feel that the Opfer represents a midway for me. Never in my life, have I been so aware of what I want to achieve and how to do it, what attracts me and what does not. I have been watching my mind and heart mutate for years through magical practices and πάθει μάθος and what I can say is that the broader the perspective, the more pushed toward silence the practitioner is. It is indeed incorrect of us to try and harness everything and affect them the way we want them to be affected. The κόσμος does not function in such a way.

There should rather be a gentle taking part in, a letting go of all that is unnecessary. The Rountywha does not avoid argumentation or intellectual confrontation or does not seek silence and contemplation out of weakness or cowardice. The authentic and occult conversation resides within and this conversation can be expressed in an esoteric (wyrdful life) and exoteric fashion (rituals, aural tradition, chanting). This ‘contact’ with φύσις itself cannot be explained, it cannot be cemented as an absolute by a philosophical treaty and you can’t convince someone that has not experienced such beauty before. It is something that is personal and part of the  ἄνοδος of every practitioner.

What is truly magical on the other hand, is being able to see and share this magic with loved ones. For that, there is and shall never be any replacement.

-Beldam 129 yf

vindex

 

Thurifer

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“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…

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