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

Via Podiensis

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Life is the greatest ritual that there is and it is up to each and everyone of us to do what we can to have no regrets when we lay in the coffin. To decapitate our fears and remove them from their illusory roots. To go beyond our limits and be reborn anew, perpetually until our legs, our body, becomes tired like the bark of an old oak and our mind, serene like the waves of the ocean at dawn…

I understand better and better what David Myatt means when he says that every human beings are living according to their very own species of time. Certain experiences -it seems- are beyond the considerations of time and the mundane expectations of others or even, of yourself. You prepare mentally and try to know what to expect, encouraged by the descriptions or previous experiences of others but it ends up to be so different and beyond control. Some people walking the pilgrim trail were formal when describing their transformation but some others, were hardly sure at all of what they were seeking. Some of them are changed after a few days, some others after a few weeks and some others after a year of walking. Some are changed by a sight, a song, a moment or a lover they met during the walk, some by the chants in a cathedral, some by a certain village where certain ancient ways of life, especially Christian ones are still common. Everyone is altered in a very particular way, beyond the understanding of others. It is something intimate, something personal that no one can touch…

My ten days of walk did change me tremendously and brought to light certain things I would have never expected, namely my passion for my loved one and how I would have wished her to be there with me and see what I was seeing and experience what I was experiencing. I was also torn between hardship and the hard earned beauties of nature that were surrounding me, haunting me at every turn. Windy mountains, barren landscapes, medieval villages, stone walls that I imagined only in Scotland or England, fields of sheep’s and cows or even dense and sinister forests where millennial Celtic stones were still standing. Stones we were told, had been used for ceremonial rituals and sacrifices ages ago by northern warriors. The numinosity and the grandeur of the churches were present at every villages and yet, equally as strong were stories such as the ‘Beast of Gevaudan’, legends of werewolves and demonic creatures lurking in the forests along with witches.

On a more personal and practical level, I am very proud of what I accomplished since I am definitively not a trained hiker and was equipped terribly badly for this experience. My bag was not suited for hikes, I had to carry my sleeping bag for six hours a day, everyday and my bag was too heavy, so much so that I had to get rid of certain items the first day. My right foot is also plagued by mycosis which I thought would not bother me at all but led me to have a lot of bulbs all around and make my progress harder. Still, we walked for eight days with an emphasis on visiting since we did not want to miss anything or skip through. We walked over 100km in total, sometimes doing more, sometimes doing less. What I discovered is that you have to follow your own rhythm. Walking with other people is extremely pleasant and I enjoyed every seconds of it but you are actually making it harder for yourself. The last day of walk, I went alone to really challenge myself and it is actually the only day I did not feel tired or did not feel my bulbs on my foot. I walked 16 km in two hours only which is quite an accomplishment considering my equipment and the state of my toes. It was an ecstatic walk and strangely, even though I did it very quickly and surpassed myself, I felt full of vitality and not tired one bit. At the top of the mountains, I would sing continuously ‘Agios O Baphomet’.

On a purely physical level, I kept thinking about the following:

The intention of such techniques, challenges, and experiences, is to provide the candidate with structured, formative, life-changing, experiences – to harshly test them, to begin the process that fundamentally changes (and evolves) their character, developes a self-knowing and certain esoteric abilities and skills, moves them toward individuation, or which destroys/defeats them and thus reveals them as unsuitable – physically, mentally, and in occult terms – for the O9A.  

-The Complete Guide To The Order of Nine Angles 

Interestingly, I also noticed how many people miss the point of such trails. They remain attached to language, to numbers and useless arguments for hours instead of taking the time to attune with themselves. To go within. I personally, felt like I was at the monastery but more challenged, more confronted to what I really was and how I evaluate myself on a day-to-day basis but most important of all, I felt that the true importance of such experiences is also to be shared with the ones you love. In my free time, I would practice drawing and read poetry or walk around in the villages, appreciating the sun, slowly calcinating my skin or simply watching the birds flying to their nests in the rocks of the ancient buildings. I could also stay for long periods in the deserted churches or cathedrals since in the afternoon, most of the population is sleeping.

I will conclude with what is most evident, what has been evident for me for a few years now and what continues to be most evident in various, numinous ways: Love, compassion and the authentic effort to wisdom, to Lapis Philosophicus is a mandatory process of the human experience. Language, once again, is often, far too often a trap where people get caught on for a million of different reasons. What is important, what is beautiful and simple is not held in any way, shape or form by language. At best, language can scratch these things but never seize them firmly and present them as they are.

Words, arguments, language, and the like, are of the mind; whereas in the state that has just been referred to, there, language has no place. This body respects whatever anyone may say, because each person’s point of view depends on the particular stairway by which he ascends. Whatever idea may be held – be it on a high or low level – it is all the same, so far as this body is concerned.

Furthermore, it is quite certain that Reality is beyond speech and thought Only that which can be expressed in words is being said.

But what cannot be put into language, is indeed That which IS.

-Words of Sri Ananda Mayi.

Do not be afraid to ascend according to YOUR species of time, in accord with what YOUR heart tells you. Anything else is un-spiritual and a product of the ego.


-Beldam, 128 yf



The Hermit Ritual (Sauroctonos)

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Withdrawal and a revealing; the lying between two stages of alchemical Change. Intimations of the Abyss. The culmination on a personal level of energies created by Change – the surfacing of individual factors hitherto only known on an unconscious level. A process of dis-covery that will lead to insight, (further) knowledge of wyrd; or madness, death.

We drove two hours, through rain and countryside to finally reach our destination: ‘Sainte-Clotilde-de-Horton’ Asylum. Apparently one of the most haunted area in Quebec, which is the source of many legends and tales of horrors in the region. Many dark things were done to the patients in this institution through the years, until it became abandoned. The owner and guardian, passionate about ghost hunting, decided to leave it standing and he goes there regularly to camp and ‘channel’ with the many entities that still wander the desolated corridors.

When we arrived, he came to talk with us for a little while and he prepared us exactly for what we would experience inside: Cold drafts, electronic apparels failures, odd sounds at the third and fourth floors.

Saying that it is exactly what happened is an understatement. Upon entering, we were met with the kind of cold I have only ever experienced in deeply haunted area. It was a cold day outside and it was far colder inside. When stepping in, my friend’s ‘Go-Pro’ dropped dead instantaneously. We explored the first floor for a while which it seemed, was where the dirty experiments happened on the helpless. Then we climbed to the second floor and that is when we started feeling dizzy and unwell, especially in the stairs. A sense of dread and weight fell upon us like it happens in those kind of areas.

We then went to the third and fourth floor and did some martial arts for a while. There were windows all around, giving us a beautiful sight of the courtyard and the large forest. We felt completely out of place, in a different dimension and yet, surrounded, observed by some unseen forces, both cheerful and sad. In the building, I also discovered a gloomy doll which I decided to keep as a ritualistic tool.

I then went up to the fourth floor and separated from my friends for a moment to bring my emotions to the peak. Everything felt so right, so natural, even though it had been prepared in details a few days prior.

Sacred Tools:

  • The Order of Nine Angles Sigil
  • The Tree of Wyrd Sigil
  • Crystal Quartz Tetrahedron
  • Haunted Doll
  • Sauroctonos Sigil

I kneeled close to a window and placed my three sigils to the ground along with my Crystal Quartz Tetrahedron and the doll. I close my eyes, bathed in the sunlight and the cold wind and started visualizing the sigil of Sauroctonos in my mind. I then took the time to read the poem many times and felt ecstatic. So much so that my entire body was electrified with Goosebumps.

I was staring at the doll, thinking about all the energies which were still a part of this building, of this area. This feeling was fortified even more by the fact that a few droplets of water had fallen on the doll’s head and were flowing down her eyes and cheeks. I repeated outloud:

“Faces are removed and she sits in the stone house unheard.”

I then directed all my thoughts toward my Crystal Quartz Tetrahedron. I walked with it in my hands until we decided it was time to leave. We discussed some more with the owner and then we departed with a sense of accomplishment and joy. We drove through the countryside, enjoying the last rays of the sun and then the starry night.

Coming back home, I rediscovered loneliness and pondered for an hour or two in my room. I felt feverish and tired and yet, enervated. I placed the doll in my altar and washed my clothes but not my body. I wanted to sleep in this energy, in this disturbed aura that I felt, I had brought home with me.

Sauroctonos effectively has the power to awaken the subconscious, especially when channeled in such an area and I must admit that since I went to the monastery, I kept feeling that I was in-between two stages. While exploring the many gloomy rooms, I felt I was receiving confirmation as if I was unlocking certain hidden areas of my character. I also felt deeply inspired by the fact that our adventure at the asylum was an introduction to my upcoming ten days pilgrim walk in France which will happen in roughly a month. Like I did the first time, I am certain that many more discoveries await in the European mountains.

Leaving this place, the last thing I remember were my sigils being moved around by the wind in the large room of the fourth floor. Going back down, we were amazed at how deathly cold it was.

It is immensely hard for me to explain what changes happened through me during this experience. So many different emotions were felt, so many realizations, so many influences. In all honesty, it was overwhelming but extremely satisfying and like everything truly meaningful, it will take me time and dreams to understand how wyrdful this whole ritual was.

-Beldam, 128 yf




Lunae and Solis Exaltio

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Important Notice(s): This article could be seen as the part two of my previous article; The Seven Spheres & Alchemy. As noted already, it is essential that the reader goes through the MSS entitled: ‘The Hermetic Order of Nine Angles’ for a better understanding of what is discussed here.

Beyond the ever-growing opinions of the followers (young & old) of the ways of the Order of Nine Angles, what remains perfectly clear is that following this path can only lead to μεταμορφόω both esoterically and exoterically. It is my opinion – yet again – that many are stuck in the appeal of the transgressive, in the quick rewards of world versions. They overlook the essential which is, in reality, beyond what is so commonly termed ‘light & dark’ (Sinister – Numinous).

Strangely, the theoretical informations leading to a rational understanding of this μεταμορφόω is abundant in the corpus of the Order of Nine Angles but words written or spoken are unable to stabilize the authentic pillar of knowledge. This pillar can only be cemented by praxis. Whether you are following your heart and instinct or you proceed with orthodoxy does not matter. What is necessary is that you make the water boil and you plunge in it.

The Seven-Fold-Way, the Star Game & The slow fluctuation of the being toward wordlessness are innovative but inspired by ancient influences:

“The O9A septenary system does indeed represent an older – pre-Hebrewesque – and Hellenic and genuinely hermetic occult tradition is gradually becoming increasing known outside of O9A circles, partly due to articles such as Perusing The Seven Fold Way: Historical Origins Of The Septenary System Of The Order of Nine Angles, partly due to Myatt’s translations of the Pymander and Ιερός Λόγος tractates of the ancient Corpus Hermeticum {2} – in which physis and a septenary system are mentioned several times – and partly due to his notes on the fourth tractate (Ἑρμοῦ πρὸς Τάτ ὁ κρατῆρ ἡ μονάς) in which notes {3} he pointed out the use of a septenary system by John Dee as described in Theorem XVIII of Dee’s 1564 work Monas Hieroglyphica,”

-The Hermetic Order of Nine Angles.

It is obviously, possible to find exterior sources which supports such claims. A good example of this lies in the ‘Secret Book of Artephius’ where it is beautifully stated that:

“Now this our second and living water is called “Azoth”, the water washing the laton viz. the body compounded of sol and luna by our first water; it is also called the soul of the dissolved bodies, which souls we have even now tied together, for the use of the wise philosopher. How precious then, and how great a thing is this water; for without it, the work could never be done or perfected; it is also called the “vase naturae”, the belly, the womb, the receptacle of the tincture, the earth, the nurse. It is the royal fountain in which the king and queen bathe themselves; and the mother must be put into and sealed up within the belly of her infant; and that is sol himself, who proceeded from her, and whom she brought forth; and therefore they have loved one another as mother and son, and are conjoined together, because they come from one and the same root, and are of the same substance and nature.”

-The Secret Book of Artephius

How more evident does it need to be? Lapis Philosophicus is within, we have all the necessary ingredients and by following a genuine spiritual path which is conform to our own φύσις, our own Άνοδος we can make Sol & Luna interwine, thus achieving a state of understanding closer to what is described in the Corpus Hermeticum (Ogdoadic Physis). That is, developing a way of apprehension of the world, of life and of the Cosmos that is more and more A-causal in nature, more genuinely esoteric and empathic.

“In the Pymander text, beyond the seven spheres of the anados there is the realm of ‘the ogdoadic physis’ – with particular forces and powers – and, beyond that, another realm; both described in relation to theos. As Myatt explains in his commentary on the Pymander text – in reference to section 26 and the Greek word δύναμις – these are quite distinct from the seven spheres: “δύναμις. Those forces, those particular powers – or, more precisely, that type (or those types) of being(s) or existence – that are not only beyond the septenary system but beyond the ogdoadic physis of those mortals who have, because of their journey (ἄνοδος) through the septenary system, achieved immortality. It is therefore easy to understand why some considered there were, or represented their understanding/insight by, ‘nine’ (seven plus two) fundamental cosmic emanations, or by nine realms or spheres – qv. the quote from Cicero {10} – the seven of the hebdomad, plus the one of the ‘ogdoadic physis’ mentioned here, plus the one (also mentioned here) of what is beyond even this ‘ogdoadic physis’.”

The Hermetic Order of Nine Angles.

Another common misconception about the final stage is that the practitioner achieves a state of self-deification and becomes a living god much like what is desired in modern Satanism. If you refer yourself to the Corpus Hermeticum, you can see that the transition toward the acausal is far more mystical and that there is no false promises but rather, a reuniting with Theos:

“According to the hermetic weltanschauung, as outlined by Poemandres here, all physis – the being, nature, character, of beings – their essence beyond the form/appearance their being is or assumes or is perceived as – re-presents (manifests, is an eikon of) theos. That is, the physis of beings can be considered not only as an emanation of theos but as re-presenting his Being, his essence. To recognize this, to recognize theos, to be in communion with theos, to return to theos, and thus become immortal, there is the way up (anados) through the seven spheres.”

The Hermetic Order of Nine Angles.

This getting closer to Theos through the Seven-Fold-Way should bring about a perspective detached from world versions, a perspective similar to the Numinous Way of David Myatt or the silent and natural way of the Rounwytha where the masculous and the muliebral have been understood as a separation of the undivided that can be restored to one single element. Seeing beyond words and seeking ἀρετή, one can only become conscious of the underlying unity of the κόσμος.

“A twofold worke doth make, but such a worke as doth admit division none at all”

-D.D. W. Bedman


Furthermore, this interaction between Sol & Luna are also essential to understand how the Star Game can be used to approach a new and more symbolical way to think. What is fascinating about this symbolical way to think is that you start projecting yourself consciously as a genuinely transformative being in the Aeonic and alchemical sense. Another way of formulating would be that you are consciously playing with causal transformations (Salt, Mercury, Sulphur) and while doing so, generating acausal alchemical alterations (Ego, Self, Spirit). According to the Monas Hieroglyphica of John Dee, the three elements join together when you have achieved Lapis Philosophicus (Lunae and Solis exaltio).


Here is a very interesting description of how those changes might be felt inwardly for the practitioner:

5“In the development of an individual as an individual develops naturally (i.e. without the aid of esoteric Arts) the ‘ego’ stage lasts from youth to middle-age: there is a need to establish an outward ‘role’ (in society/clan etc.), to find a ‘mate’ and propagate and to care for the physical/material needs/pleasures.

6The ‘self’ is the ‘stage’ beyond this – when there is an apprehension (often only intuitive outside of magick) of (a) the wyrd of the individual and (b) the separate existence of other individuals as those individuals are in themselves. Put simply, (b) involves a degree of ’empathy’. In the natural state, the self may evolve in ‘middle age’ or before – and often arises as a consequence of formative experiences (e.g. experience of war; personal loss; tragedy). In the natural state (because the unconscious has not been properly experienced and integrated) there is almost always a conflict with the ‘ego’ desires/pressures so that the insight, given by the self, is sometimes lost by the individual who returns to an ‘ego’ existence.

7The ‘wisdom’ of ‘old age’ is the gradual resolution of this conflict in favour of the self. In the past, the striving of an individual psyche for self-hood was often represented by myths and legends. Another term for ‘self-hood’ (the living of the role of the self- where the perception of ‘Time’ differs from that of the ‘ego’) is ‘individuation’. Esoterically, self- hood/individuation is Adeptship – but Adeptship implies much more than ‘individuation . It implies a conscious, rational understanding of one’s self and that of others as well as skill/mastery of esoteric Arts and techniques. It also implies a ‘cosmic Aeonic perspective’ to the Wyrd and the self. Individuation may be seen as a natural stage, achieved by the natural process of living (for some, at least) whereas Adeptship is a goal attained by following an esoteric Way; that is, which results from Initiation into the mysteries. As such, Adeptship contains individuation, but is greater than it.

DeeHieroglyph.gifAlso, individuation is itself only a stage: there are stages beyond even this: it is not the end of personal development […] Beyond, lies the ordeal of the Abyss and the birth of the O9A Master/Mistress – beyond them lies Immortality. Expressed simply, the ‘ego’ has no perception of acausal ‘time’ – but is unconsciously affected by acausal energies; the ‘self has some perception of acausal ‘time’ and is less affected by acausal energies. The Adept has learnt to control the personal acausal energies of the psyche (external/internal magick) – there still remains, however, ‘Aeonic’ energies which affect even the self. Control/mastery of these takes
the individual beyond the Abyss.”

-The Hermetic Order of Nine Angles.

All the informations are out there, written already. I am only here to attest to their veracity through my own experiences and interpretations.

Here, a fabulous conclusion for this chapter:

While the seven-fold way is clearly a modern anados which enshrines the ancient hermetic and rather mystical tradition of an individual seeking to attain immorality, it is also, and importantly, different. For it is a practical and a decidedly occult anados, a means of individual transformation and learning, involving as it does the use of sorcery; ordeals such as the grade ritual of internal adept where the candidate has to live alone in wilderness isolation for around three months; and a guided – an initiatory – exploration of the supernatural realms (or archetypal realms, depending on one’s
perspective) part of which involves working with Tarot images and evoking ‘supernatural’ (or archetypal) forms termed ‘the dark gods’. There is therefore, as a study of Naos makes clear, a melding of ancient traditions – occult, alchemical, hermetic, mystical – with newer esoteric, occult, techniques such as The Star Game and Esoteric Chant.

The Hermetic Order of Nine Angles.

-Beldam, 128 yf


The Philosophical and Moral Problems of National-Socialism

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The Philosophical and Moral Problems of National-Socialism

Important notice(s): Considering how the world version (abstraction) of National Socialism remains an omnipresent stratum of the Order of Nine Angles and that many Niners adopt such an abstraction for Insight Roles or their Aeonic perspective/workings, it felt necessary to post this fabulous article from David Myatt. For I have been and I am still sometimes entangled in the tempting idealization of this abstraction and the revisionism that is now being felt (mainly in the west) in regard to the holocaust… Since perhaps two years, I naturally became ‘apolotical’ for all the good reasons and removed myself from those dangerous world versions. David Myatt, once again, shared all the necessary pontifications to realize on a personal level how such associations are not essential and can even be detrimental to the quest for Lapis Philosophicus. Through sharing it here, I hope to stimulate the most likely already existing doubts that exist in the heart of many concerning abstractions or ‘acquaint’ some others to such possibilities.

-Beldam, 128 yf



The Snake is shedding it’s skin,

The Mad man is circling the Asylum.


Wyrd ever-changing,

Is ἔρως and Πόλεμος,

Colliding and suffusing,

Into λόγος.


But λόγος sometimes fails,

And Love is disturbed,

As if betaken by some unseen spell,

And so οὐσία is withering,

Because of δόξα, because of λόγος,

Because of the absurd…


ὕϐρις, ἔρις, harming Δίκη,

And when Δίκη no longer has eyes to see,

Sol & Luna through λόγος failure(s),

Once more divide,

From their alchemical romance.


For anything to unite properly,

Make an offering of milk and honey under a tree,

And chant relentlessly to Ἁρμονία and ἀρετή,

Only through such seeking,

Can ἔρως and Πόλεμος,

Dance again together in unification.


Once more restoring οὐσία,

Healing love,

Tempering ὕϐρις,

Tempering λόγος,

Realizing Wyrd.


For love is κόσμος

And κόσμος is θεός.


The High Priestess Ritual (Mactoron)

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Beyond the Abyss: the crossing over and Initiation (in terms of awareness whilst still partaking of a causal existence) into the Lands of the Dark Immortals. A self-awareness that transcends temporal understanding – becoming the essence; beyond opposites.

When I was at the monastery, I would spend hours in the nearby orchard, which was kilometers long. To reach this Orchard, you had to go through a magnificent forest called ‘The Pilgrim’s Path’. My favorite part of this strange, sometimes eerie zone was a natural arch, between two trees, surrounded by flowers and leafs. When crossed, this hidden arch would lead you to a plain where you could walk a few miles up, slowly ascending in the mountains behind the monastary and having the entire country-side behind you. After a while, you could reach a very unusual forest where the trees were perfectly aligned and dropping some weird and brownish little spikes. The ground was a real carpet of those things and it gave the surroundings a trully ominous and witchy atmosphere. Even the dogs would avoid this area but sometimes they would join me for a few moments before running away playfully…

Every day, be they sunny or rainy, I would go there with my Crystal Quartz and Naos and would re-read for many hours certain MSS that I wanted to explore again and this is where I felt an inner connection to Mactoron, something so powerful and imminent that I associated the entire monastery to this ‘Dark’ God.

  • Crystal Quartz Tetrahedron

  • The Sinister Tradition Handbook.

Interestingly, my whole journey at the monastery was extremely transformative and ‘spiralistic’ in nature. I would even dare to say that even though, there was no ritual properly speaking, it was my most important moment of self-awareness, my most conscious transition. Mactoron is all about spirals, all about transformation and the awareness of a new consciousness, a new apprehension of the world.

Brother Jacques told me that he felt I came because I had understood my thesis and anti-thesis and now, I had come to understand that it was time for my synthesis…

I now understand how appropriately true his words were and I know I am bound to go back to the monastery in the future but more as an appreciation of this realization, as a desire to return to this calm and numinous realm. This is the sacred moment where I felt, I really authentically transcended denotatum and reached a perspective beyond opposites. I felt what I can only describe as a tumultuous stillness and serenity both within and without. Similarly to the archetype of Mactoron, I felt, in all this silence, that my mind altered to an hermaphrodite state, a more cosmic and alchemical way of seeing that is closer to the natural unfolding of Physis.

This ritual is the proof that life can be magic just because of certain moments, of certain presencing that do not necessarily requires an altar, an athame or a dogmatic recitation. Just like when I worked at the farm or hiked in the mountains or travelled in France…

David Myatt poems are also perfect representations of this, for he often writes and read while sitting on the top of a hill, watching birds singing and flying or watching the sunset after a long day of work in the fields. Such moments generate pure magical emanations and are perhaps the most important, the most transformative. They are indeed, wyrdful moments and a wyrdful life requires you to seek this peace, this beauty as often as possible, not only to be elevated but also to find love and joy and to share those moments with loved ones.

-Beldam 128 yf


Corpus Hermeticum

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Corpus Hermeticum

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

If many MSS of the Order of Nine Angles are vital to acquire a certain understanding or at the very least, presence through words what a practical life and wyrdful ἄνοδος can bring, the Corpus Hermeticum is, in itself, sufficient to make sense of the Order of Nine Angles quiddity as a whole…

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

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

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

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

-Anton Long – Last Words: The Enigmatic Truth

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

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

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

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

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

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

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

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

Now, remember this passage from an MSS:

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

-The Sinisterly-Numinous O9A

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

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

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

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

Directly, then, theos spoke a numinous logos:

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

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

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


[22] And do not all humans posses perceiveration?

Again you express yourself well. I, perceiveration, attend to those of respectful deeds, the honourable, the refined, the compassionate, those aware of the numinous; to whom my being is a help so that they soon acquire knowledge of the whole and are affectionately gracious toward the father, fondly celebrating in song his position.
Before they hand over their body to its death they loathe the influencing impressions, for they know their vigour. That is, I – perceiveration – do not allow what the vigour of the body embraces to be achieved. For, as guardian, I close the entrance to the bad and the dishonourably vigorful, preventing their procrastinations.

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

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

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

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

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

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

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

-Lapis Philosophicus And The Septenary

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

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

-Beldam, 128 yf