Theoretical Philosophy & Wyrdful Witchcraft

οὐκ οἶδ᾽ ἐφ᾽ οἷς γὰρ μὴ φρονῶ σιγᾶν φιλῶ

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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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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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Wyrd Bindings

The Order of Nine Angles is a collective of individual Pagan explorers of the extremities of human experience: be them religious, social or political. The mission is development, and what fuels the caustic channels of adversity is the insight stolen from those cracks and crevices that open and grow from first-hand learning. There are no […]

via Wyrd Bindings —

Hecate


Important Notice(s):
 The aim of this article is entirely devotional in nature. It was my intention to explore the ancestral mythos of Hekate in accord with my own weltanschauung which is heavily influenced by the Order of Nine Angles. Thus the opinion presented here is purely personal and in the line of my years long studies of occult matters and practical experiences of various forms. It must be clearly stated that, despite my pontifications and serious studies, I am not a scholar on the subject and relied frequently on the work of others: Academics (John Hilton and Jacqueline M Feather), Greek translators, classical literature and sometimes others such as me who opinionated on certain forums. As for the Invocation, even though I am an extremely poor translator, I was primarily inspired by Leonardo Drakon and Harpakhered to come up with a version of my own which suit my ritualistic needs and my very limited capacities to read Greek.

This article is entirely devotional to the one and only  βασίλεια τριοδτι.

 

Born as a single child, her mother is Asteria (στερία), and her father is Perses (Πέρσης). According to the ancient lore’s, she manifested herself as a complete being with immense powers over the earth, the heavens and under the seas. Considering how she is also a torch-bearing goddess, this makes her almighty over the four elements… Zeus (Ζεύς), the all father, annihilated the titans but allowed Hecate to live on, out of respect and honored her above all others.

Asteria of happy name, whom Perses once led to his great house to be called his dear wife. And she conceived and bare Hecate whom Zeus the son of Cronos honored above all. He gave her splendid gifts, to have a share of the earth and the unfruitful sea. She received honor also in starry heaven, and is honored exceedingly by the deathless gods…. The son of Cronos did her no wrong nor took anything away of all that was her portion among the former Titan gods: but she holds, as the division was at the first from the beginning, privilege both in earth, and in heaven, and in sea (Hesiod, Theogony 404-452)

Some speculate that her lineage is not so:

Her Greek lineage is in dispute.  Some sources giver her parents as Nyx (Night) and Tartarus (Underworld).  Some state that her parents were the Titans Asteria, creatress, Queen of Heaven, and Perces embodying the Planetary Powers.  Others claim that she had only one parent. -Hecates treasures

There is also a vulgar and quite popular opinion about the origin of the goddess which imply that she was forcefully assimilated into the Greek pantheon but that her role was already fulfilled by other deities. This led to a division of her essence and many concluded that she was merely an ‘extension’ of other gods or goddess such as Apollo, Artemis, Selene, Rhea, Demeter (…) This bastardization likely occurred because Hecate was perhaps not originally a Greek goddess. Indeed, her oldest origin is said to emanate from Egypt which then, traveled to Thrace which has a mysterious, often multiple, history of assimilation. It is thus likely that Hecate was anciently praised as Heket-Heqet, the frog headed goddess of fertility and creation in Egypt.

Her name was probably pronounced more like aqā́tat in Middle Egyptian, hence her later Greek counterpart κάτη (Hecate). Heqet was usually depicted as a frog, or a woman with a frog’s head. -McKechnie, Paul, and Philippe Guillaume. Ptolemy II Philadelphus and His World. Leiden: Brill, 2008. page 133

It is my hypothesis that she was altered by Thracian culture and then altered once more by Greek culture which simply continued the cycle of her changes and had problems fitting her in their pantheon. According to Greek translation, (κατός) is supposedly an epithet for Apollo (πόλλωνwhich means. “Ruler/worker from afar”. Interestingly enough, it is likely that the name Heqet comes from  the word heqa meaning “ruler” or “scepter”. Such similarities cannot be ignored.

There are those who theorize that Hecate is as old as the early Egyptians.  She possibly evolved from the Egyptian midwife goddess know as Hequit, Heket or Hekat, a goddess with Nubian roots.  It is said that this goddess took her attributes from the “heq” (“heka”) or tribal matriarch of pre-dynastic Egypt.  This wise woman was believed to command the “hekau” or “Mother’s Words of Power”, giving power to the sacred word.

This goddess, in turn, was connected to the goddess Nut.  She was the sky and the heaven and was invoked with many names.  The Great Deep,  The Starry One,  Cow Goddess,  Mother of the Gods,  Mother of the Sun,  Protector of the Dead,  Guardian of the Celestial Vault.  These titles all relate to Hecate in her association with the moon, the night sky and the underworld.

The worship of Hecate may also have passed through the fertile crescent of the Israelites and Sumerians.  Hecate may have been related to the Sumerian Goddess of Death and Magic.  She may have influenced or been influenced by the legends of Lilith, the first wife of Adam who was demonized as “the accursed huntress” and the dark phase of the moon – also attributes of Hecate. -Hecates treasures

Traditions of ancient times depicted her as a nocturnal (νυχία), chthonic (χθόνιος) goddess of the earth and the underworld, closely related to the dead and the practice of necromancy (νεκυα). Thus, she is associated with ghosts, which follow her around but also to very dark emanations and practices. She is said to consume dead bodies (ωροβόρος), to disturb tombs (καπετόκτυπε), to spread madness (οστροπλάνεια), to be a flesh-eater (σαρκοφάγος), to bring ruin (φθορηγενής) or death (θανατηγός), to eat hearts (καρδιόδαιτε) to drink blood (αίμοπότις) and many more sinister suggestions. Such activities, often willfully forgotten by Neo-pagans, are an essential part of her tripartite nature which resembles the Dark Gods of the Sinister tradition of the Order of Nine Angles. Just like them, she is a perfect example of a deity that is beyond false dichotomies and should not be judged according to such humane and vulgar denotatum.

As Prytania, Invincible Queen of the Dead, Hekate became a wardress and conveyor of souls through the underworld. As Goddess of Magic and enchantments, she sent prophetic or demonic dreams to humankind. Her presence was felt at tombs and scenes of murders where she presided over purifications and expiations. Like her namesake Kali, in India, Hekate, as a funerary priestess, conducted her rites in charnel or burial grounds, assisting in liberating the souls of the newly dead. Because her nature was originally that of a mysterious deity, more prominence was given later to her gloomy and appalling features. The Hellenes emphasized Hekate’s destructive powers at the expense of her creative ones, until at last she was invoked only as a goddess of the netherworld in clandestine rites of black magic, especially at places where three roads met in the darkness of night. -Darkmother

While she is often compared to many other feminine deities such as Artemis  (ρτεμις) and Selene (Σεληνη), I believe Her archetypal nature to be closer to the goddess Baphomet of the Order of Nine Angles. Clever readers will understand this as obvious since she holds powerful influences on the realm of the earth and the acausal, she drinks blood, she is sometimes sited on a pyramid of skulls and she is often called forth by vibrating:

Only through arduous research will the practitioner be able to unlock this rare epithet which leads to the discovery of the true nature of the Queen Hecate which again, holds much resemblances with Baphomet but also leads to the discovery of her true nature. The synthesis of all her aspects and her threefold union…

It is also important to note that the tripartite nature of the seven spheres creates a magnificent opportunity for the practitioner to work and honor Hecate. Indeed, the first sphere (Moon) is perfectly suited for this endeavor since:

Atu 18: The Moon (Shugara) which is associated to the smell of rotten flesh, to the spiral symbol and a frog-like head.

Atu 15: Deofel (Noctulius) which is associated to ‘The Crone’ which is said to be one of the three facets of Hecate. It is also associated to a jeweled lady, a wheel of skull, the wilderness and the moon which wraps itself around a savage God.

Atu 13: Death (Nythra) which is associated with a void area in space which is the primordial essence of Hecate. Since she is also a chthonic goddess followed by a horde of shades and apparitions, she is considered to be, in every possible sense of the word, a goddess of death.

The appropriate workings for the sphere of the moon are works of hidden knowledge but also work of terror and sinister knowledge. This is tremendously important since Hecate is said to play a role similar to LeviathanChoronzon or Akoman in that she reveals secrets from within and act upon the subconscious of her followers. Hence why she is often called ‘Key-keeper’ (κλειδοχε), web spinner (κλωθαίη) or even abysmal (βύθια). If you are judged worthy, you will be rewarded with ‘hidden, sinister knowledge’. If you fail, the gates will close and you will be shown a taste of insanity…

The Queen is also a lunar entity that is said to appear as radiant (φαέθω), motherly (παγγεννήτειρα) and holy (για) at times, bringing wisdom (φωσφόρε) and blessings to her children much like the archetype of Lucifer. Hence why, she is a torch bearing Goddess (δδοχε). She may guide you outside the caves of your subconscious or leave you in the dark and hiss you until you become mad.

Also crucial to her veneration is her attachment to the wilderness and of course, witchcraft. She is followed by a pack of dogs and she often represented with animal heads which makes her suitable for zoanthropic astral workings:

All wild animals were sacred to Hekate, and she was sometimes shown with three animal heads – the dog, snake, and lion, or alternately the dog, horse, and bear. This aspect refers to her rulership over the ancient tripartite year of spring, summer, and winter. However, her primary animal form and familiar was the dog. She was associated with the three-headed dog, Cerberus, who derived from the Dog Star Sirius, whose helical rising foretold the annual flooding of the Nile. -Darkmother

According to the table of correspondences of the Order of Nine Angles, the star associated to the sphere of the Moon is ‘Sirius’ and the element is ‘earth’. Two other exciting connections that seems to suggest that Queen Hecate is ideal for rituals.

Such attributes are also equally ideal for a practitioner undertaking or attracted to the ‘Rounwytha way’ and this, even though:

i) There are no named deities or divinities or ‘spirits’. No ‘gods’, no ‘goddess’. No demons.
ii) There are no spells or conjurations or spoken charms or curses; no ‘secret scripts’ and no ‘secret teachings’; indeed no teachings at all.
iii) There are no ‘secret book(s)’ or manuscripts; indeed, there are no writings.
iv) There are no ritual or Occult or ‘wiccan’ or ‘satanist’ elements at all.
v) There is no calendar, as calendars are usually understood, and thus no set dates/times for festivities or commemorations.
vi) There are no oaths made, no pledges written or said.
vii) There is no organization, no dogma, no codification of beliefs, no leader(s), no hierarchy, and no stages or grades of ‘attainment’. -O9A MSS

Ideal since there can be an unnamed appreciation of nature without the necessities of worship or rituals. Hecate can be relieved of her numerous names and simply become ‘Physis’ Since by her very nature, she represents all four elements. Such decisions are for the follower of the way to make…

Another extraordinary revelation that the practitioner can come to understand solely through praxis is that Hecate is an alchemically complete being. It is my opinion that she is definitively not, both in essence and in origin, separated or mixed with other archetypes. Since she was born ‘fully manifested’, I believe her to be a perfect union of the alchemical tria prima which would explain why she cannot be fitted into a solely numinous or sinister ensemble. Her physis is that of both what is vulgarly termed “light” and “dark”. She is beyond false dichotomies.

According to my personal experiences, she shows herself in dreams, emerging from a silver spiral of mercury. She sometimes appear as young and immaculate or old and fragile, followed by snakes. She also put the mind to rest and shroud you in darkness so the subconscious can awaken and the mundane mind be shut down. Thus, her activity is most of the time subtle and impossible to remember or notice…

Here is an example of a successful ritual:

Sacred Tools:

-Large bowl of water

-Animal bones

-Crystal Quartz Tetrahedron

-Onyx stone

-Black or Purple Candle or bonfire

-Old key (Optional)

-Hecate Statue (Optional)

-Hecate Image or Sigil (optional)

While outdoor during a chosen moon period and if possible, at a crossroad, remain sited and silent in front of a large bowl, full of water. The reflection of the moon should be seen in the liquid and your legs should be in contact with the ground (earth), not the grass. Since Hecate is a nocturnal and Chthonic goddess, no chants or vibrations are required but if the practitioner feels the need to use his voice, whisper what you have to say or sing.

Make sure to surround yourself with animal bones, your Crystal quartz tetrahedron and an Onyx stone. A bonfire or one single candle (black or purple) should be lit in front of you to represent her sacred torch. Let yourself bask in the darkness and focus inwardly. Listen to the sounds in the forest and do not let your mind wander. Your physical and mental state should be comparable to the one you get before astral traveling.

When such state is attained, get your bowl close to you, hold your breath and get your head Underwater. While doing this, hold the ancient key if you happen to have one. This is the most important part of the ritual since you have to ‘feel’ what changes must be brought to your path. In a more ‘Nietzschean’ terminology, you have to gaze into the abyss and let the abyss gaze into you. Do this process several time to weaken your conscious mind and awaken your intuition. You should receive clear answers from what ‘was’, what ‘is’ and what ‘should be’. If for any reason, you start feeling Dizzy, stop the process immediately and go back to a meditative state, focus instead on your legs connecting with the ground.

When this step of the ritual is completed, sink your onyx rock in your large bowl of water and bury the ancient key just Under the bowl. Go back in a meditative state while directing your energy on your Crystal quartz tetrahedron. At this point, you may also hold the animal bones and focus on the impartial numinosity of nature. If you went with the bonfire option, get as close as possible to the fire so it can cleanse you entirely.

The ritual is then completed but only partially. Clean the area and extinguish the fire but leave the key buried and the bowl with your onyx where it is. Only next morning can you come and remove those as well. It is recommended that you immediately go to sleep and note your dreams not only for this night but for the next week.

 

here is a sublime invocation that I have decided to translate and alter from the Greek for my own needs, always keeping in mind the ‘Order of Nine Angles’ mythos. This invocation comes from the ‘Greek Magical Papyri’.

δερ, Έκάτη, γιγάεσσα, Διώνης ή μεδέουσα, Περσια, Βαυβώ, Φρούνη, οχέαιρα, δμήτη, Λύδη, δαμάστωρ, επατόπρεια, δδοχε, ήγεμόωη, κατα<καμ>ψυψαύχενε, Κούρη · κλθι, διαζεύξασα, πύλας λύτου δάμαντος, ρτεμι, κα πρόσθεν πίσκοπος σ<θ>α, μεγίστη, πότνια, ηξίχθων, σκυλακάγεια, πανδαμάτειρα, ενοδία, τρικάρανε, φαεσφόρε, παρθένε σεμνή· σ καλ, λλοφόνα, <δο>λόεσσα, υδναία, πολύμορφε·

δερ, Έκάτη, τριοδτι, πυρίπνοα φάσματ χουσα χτ λαχες δεινάσ μέν δούς, χαλεπς δ πιπομπάς· τν Έκάταν σε καλ σν ποφθιμένοισιν ώροις, κε τινες ρων θανον γναιο τε παιδες, γρια συριζοντες, π φρεσι θυμν δοντες ( οί δ · νέμων εδωλον χοντες

PGM IV. 2714-2734

“Hither, Hekate, Leviathan, Dione’s guard, Persia, Baubo, Frog, Archeress, Unbroken, Lydian, Unwedded, Highborn, Torch-Bearing Queen, Against hubris, Maiden, Hear me,  you who’ve parted from the adamantine gates. (Artemis), you are equally warden. Numinous (Limitless), Mistress, bursting forth from the earth, Almighty Tamer of dogs, She of the crossroads, Polycephal, Light-bringer, Virgin-pure. I summon thee, Fawn-slayer, Wise one, Aidonia (Infernal, underwordly), Polymorph(a).

Hither, Hekcate, Trimorphic, You who with your fire-breathing phantoms oversee the dreaded paths and harsh enchantments.

Hither Hekate, I summon you along with those who have perished prematurely and those heroes who have died wifeless and childless, whose souls hiss wildly with yearning hearts.

(Optional): Now, summoned by my sacred rites, do thou [Hekate], orb of the night, put on thy most evil face and come, threatening in all thy forms.

-Acausality 127 yf

 

 

 

 

Toward Understanding The Numinous — Regarding Myatt

Editorial Note. Republished here is an archive item by David Myatt, originally published on his blog, and dating from the early part of 2010. That is, before he refined his ‘numinous way’ into his philosophy of pathei-mathos, writing as he did in his 2012 article The Development Of The Numinous Way, that {quote} Given that […]

via Toward Understanding The Numinous — Regarding Myatt

Available Now: AN UNFOLDING OF PHYSIS (DeathNex004)

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

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

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

Description from Amazon:

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

Introduction written by Von Sanngetall

Edited by Erica Frevel

Amazon link to purchase:

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

O9A

Quintessence of The Order of Nine Angles

David Myatt

Learning From Adversity; A Rejection of Extremism

Yorkshire Rounwytha

Some Recollections of Wyðing

Regarding Myatt

About David Myatt, A Modern Mage