Peculiar Notes Concerning The Rounwytha Way

real 2

It has been written that:

« In effect, the conceptless empathic and often reclusive way of the Rounwytha is what the initiate following the Seven Fold Way finds beyond The Abyss at the very end of their life-long occult quest (the sixth sphere of the seven forming the Tree of Wyrd), for it is that essence that has, for over a thousand years, been described as Lapis Philosophicus ».

-Roots and Organization of the Order of Nine Angles 

When studying certain ‘MSS’ which are central to the Order of Nine Angles and certain elaborations made by David Myatt concerning the nature of abstractions, it is quite easy to understand why the Rounwytha Way is what is most correlative to the penultimate stage of the Seven-Fold-Way.

Many have asked me why there was such an emphasis on this reclusive way of life and while I have not completed the Rite of Internal Adept and do not live as Rouners do (even though I aim to), I believe I can still partially and fallibly answer this question because of my personal perceiverations and my researches on language.

The Rounwytha lives according to very intuitive principles. If offerings are left at a chosen location, it is not necessarily because of a theistic faith but rather because of a tradition or a mark of respect toward ϕ́υσις or the acausal. There are no concerns for what is happening beyond the ‘hedge’ because such matters are not empathically accessible and so, cannot be judged fairly. There are no named deities because anything that becomes named has its essence polluted by an enclosing definition. There is also no right or wrong properly speaking because what is defined as healthy or rotten is again, an intuitive matter that the Rounwytha is expected to inwardly be gifted with. There is also very little consideration for the measurement of time according to a linear calendar for obvious reasons.

It is my opinion that The Order of Nine Angles has certain forms which are necessary for a time but after a certain point, the presencing of these forms changes. A good example of this are the Dark Gods which names become less and less important over the course of years. Through time, there can only be an appreciation for the multi-faceted powers and mysteries present in the ‘wordy’ ensemble that we call ϕ́υσις. Beyond words, those powers and mysteries are felt by us (sensed) and too often recycled via λόγος and represented by a given category.

I also personally believe that abstractions such as Vindex and the creation of an Imperium are contradictory with the necessity of living in ‘propria persona’. Any desire to forcefully bring into being something over the course of time can only be fueled by something rotten. That is, something that lacks δίκη, which is what most abstractions are made of.

« In effect, the enigmatic truth is that those who have found lapis philosophicus – whatever path they took on their journey, whatever their prior views, beliefs, assumptions, ideas, praxis – live in a similar manner and have acquired the same weltanschauung. An enigmatic weltanschauung that needs no descriptive name and cannot, in its simple fundamentality, be communicated, let alone taught, to those who either have no natural intimation/intuition of it (for or from whatever reason) or who lack an inner changing (wrought via pathei mathos) of a sufficiency necessary to propel them beyond the illusion of conflicting opposites and thus beyond the deceptions of their known and their unknown (their hidden, inner) egoist.

There is thus no magick; no one true Way; no one true praxis; no one true system; no one ‘genuine’ Order/organization/group. There is no secret knowledge – no secrets, no mysteries – to be revealed, to others. No chain of authority. As there can be no disciples since there is no mastery. No individual or individuals to be lauded. No longer any need to pontificate about, or even inform others about, the journey, about what has been seen, experienced, found, along the way.

There is only lapis philosophicus and its individual discovery. There are only those, on their own individual journeyings, journeying in their own way in their own species of Time, and who may or may not arrive at their planned destination. For we are life, the Cosmos; we are Time beyond its perceived illusive dichotomy and are and have been and will be Being, presenced and unpresenced, particular and general, past-present-future, and beyond the illusion, the deception, of ‘a being’ and of ‘beings’.

Therefore, silence and reclusiveness become the few whose esoteric peregrinations have after decades – and by and because of lapis philosophicus – been ended. »

-The Enigmatic Truth

This, interestingly, as is made evident in the Questions for ‘David Wulstan Myatt 2017′ means that there has to be a complete surrendering’ of any evolutionary concepts. There is no need to define the ‘be-ing’, there is no synthesis, achievement, completion, linear evolution. Even bearing a philosophy is taking part in limitedness, even the activity of philosophy itself is an obstruction to the wordless. Hence why, -I presume- David Myatt now decided to resign from answering further questions from his readers.

What is boldly termed the λόγος of The Order of Nine Angles (The Code of Kindred Honor) has also taken a very intuitive magnitude, at least for me. What is rotten, decadent, what should be rejected or even culled and what is honorable, fair, loyal and worthy is not something that can be encompassed by words or by a defined code. It is rather something that can be felt inwardly by the apprehension of someone else character or ϕ́υσις. Thus, the code of kindred honour can only be seen as a manufactured abstraction because it incites what David Myatt calls the separation-of-otherness through posited opposites and not through a correct empathical ‘evaluation’. Furthermore, there is always this journeying, this change, this ‘movement’ that so often means the difference between someone we call ‘mundane’ and ‘adept’. Since everyone is living according to his own species of time, there can be no absolute judgment imposed upon others (exception being made for those very rare who are unredeemable, truly rotten, unbalanced and hubriatic) considering how pathei-mathos has and will continue to change individuals through the course of their life and allow them to develop certain traits, certain qualities which might alter them for the better and restore δίκη. For the most part, we are nothing short of children fumbling about (πειρώμενοι), often learning by trial and errors.

« Along with the faculty of empathy and pathei-mathos, central to David Myatt’s philosophy is what he terms the virtue of honour, writing that personal honour – which presences the virtues of fairness, tolerance, compassion, humility, and εταξία – [is] (i) a natural intuitive (wordless) expression of the numinous (‘the good’, δίκη, συμπάθεια) and (ii) of both what the culture of pathei-mathos and the acausal-knowing of empathy reveal we should do (or incline us toward doing) in the immediacy of the personal moment when personally confronted by what is unfair, unjust, and extreme.

Of how such honour – by its and our φύσις – is and can only ever be personal, and thus cannot be extracted out from the ‘living moment’ and our participation in the moment.” 

Thus, like both empathy and pathei-mathos, Myatt conceives of honour not as an abstraction – not in any idealistic way – but as “an expression of our own φύσις; and a person either has this ‘faculty of honour’ or they do not.” Myatt goes on to suggest that such a faculty – like the faculty of empathy – can be consciously developed; that through such things as a personal study of the culture of pathei-mathos and the development of the faculty of empathy that a person who does not naturally possess the instinct for δίκη can develope what is essentially ‘the human faculty of honour’, and which faculty is often appreciated and/or discovered via our own personal pathei-mathos.

-Honour In The Philosophy of Pathei-Mathos

These realizations leaves us with an interesting prospect when it comes to The Order of Nine Angles. It is up to every students of the way to decide whether these abstract concepts become a more subtle incorporation or become meaningless because of their linguistic nature. What can undoubtedly be appreciated is the slow and poetic transmutation that manifest itself in the individual after years of following his ἄνοδος. A change indescribable in dualistic terms but a change nonetheless where empathy becomes a central quality. What becomes most important is no longer the chatters, the denotated aspects of the daily life but rather an appreciation for what is most numinous and for what can indeed be shared with loved ones to the fullest, without the need for words. Thus, there is a resigning from opinions, intellectual contests or the intrusive necessity to convince others that our perspective is superior because of a plethora of platitudes. There is no more following of a human-made paradigm, no more following of a certain philosopher or no more following of certain holy book(s) or scripture(s) and certainly no more following of a religion that speaks of itself as the only and true divine emanation.

There is only temperance, empathy and a certain appreciation for: This ‘taking part-of/in’. For our momentary and mystical presence in this realm as cosmic effluvium. For the ever-growing awareness of the unity that binds everything together. For the ever-growing apprehension of how minuscule our participation in the great wheel of life is. There is simply a personal journeying and no need whatsoever for anything beyond and apart from that.

σὺ δ ̓ ἄκουε δίκης, μηδ ̓ ὕβριν ὄφελλε: ὕβρις γάρ τε κακὴ δειλῷ βροτῷ: οὐδὲ μὲν ἐσθλὸς 215 ῥηιδίως φερέμεν δύναται, βαρύθει δέ θ ̓ ὑπ ̓ αὐτῆς ἐγκύρσας ἄτῃσιν: ὁδὸς δ ̓ ἑτέρηφι παρελθεῖν κρείσσων ἐς τὰ δίκαια: Δίκη δ ̓ ὑπὲρ Ὕβριος ἴσχει ἐς τέλος ἐξελθοῦσα: παθὼν δέ τε νήπιος ἔγνω

You should listen to [the goddess] Fairness and not oblige Hubris Since Hubris harms unfortunate mortals while even the more fortunate Are not equal to carrying that heavy a burden, meeting as they do with Mischief. The best path to take is the opposite one: that of honour For, in the end, Fairness is above Hubris Which is something the young come to learn from adversity.

-Hesiod, Work & Days



[1] Roots and Organization of the Order of Nine Angles, R. Parker, 2013.

[2] The Enigmatic Truth, Anton Long, December 2011 CE. 

[3] Honour In The Philosophy Of Pathei-Mathos, R. Parker, 2016

[4] Hesiod, Ἔργα καὶ Ἡμέραι [Works and Days], vv 213-218. David Myatt translation.


Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s