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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