An Humble Analysis of Feond

real 2

Important Notice(s): In my free time, I have been reading/studying with my very limited knowledge, the new text called ‘Feond’. I admit that I have been quite passionate about this new compendium since it seems to add details to certain topics that I had previously studied in the past. I tried to delve deeper with the clues that the ‘Wyrdsisters’  (Or Rachael Stirling) left for us to study and perhaps, discover something essentially important about the Greco-Roman Weltanschauung of the Order of Nine Angles. This article will go over some points to which I will add my discoveries or my thoughts, noting less and nothing more. I want to thank the ‘Wyrdsisters’ for uploading this document and thank whoever compiled it together. Perhaps in the future, my latest effusions on this blog, will be added to a more complete edition of ‘An Unfolding of Physis’ but considering how much time I spend on such matters, it is very doubtful.

The Fable of the Nine Muses

Very early in the compendium, we are given a fascinating origin to the term ‘Labyrinthos Mythologicus’:

“The term is a combination of (i) a transliteration of the Greek λαβύρινθος –
whence the Latin labyrinthus – and (ii) the post-classical Latin mythologicus, the
former word giving rise to the English terms labyrinth {1} and labyrinthine, and
the latter word having been used in the book Mythologiae by the post-Roman
grammarian Fabius Fulgentius (c. 6th century CE, a modern edition of whose
works was included in the Bibliotheca Teubneriana of 1898 published in
Leipzig), and used by him to suggest “myth-making; creating or concerned with
mythology or myths; a mythical narrative.”

-Feond, Page 25.

Interestingly, I researched a bit about this man called ‘Fulgentius the Mytographer’ and discovered some interesting elements that echo to certain Greco-Roman myths that might have influenced the Order of Nine Angles. While most fables are quite interesting and beautiful, I was particularly absorbed by the Fable of the Nine Muses which I could not help but associate to the Nine Angles of the tradition or the Seven Spheres plus the Two Immortal Realms:

“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’.

This ‘becoming united with theos’, however, does not mean that mortals ‘become god’ or become ‘a living god’. Instead, as Pœmandres has made clear (for example in section 26) it means transcending, beyond mortal death, to the two immortal realms that exist beyond the seven spheres, one of which is that of the ‘ogdoadic physis’, and both of which are described in terms of emanations of theos.”

-Perusing The Seven Fold Way: Historical Origins Of The Septenary System Of The Order of Nine Angles. 

In Greek mythology, the word ‘Mousa’ is associated with art, history, literature, inspiration and all those avenues that are explored by scholars and poets. The muses are ruled by Apollo who is also ruling over music, poetry, light and prophecy. Interestingly, the concept of memory and knowledge is central to the muses since they are born out of the union of Zeus & Mnemosyne. Fulgentius has the following thing to say about them in his allegory:

“They also assign to Apollo the nine Muses and add him to the Muses as a tenth one, for the reason that there are ten organs of articulation for the human voice, whence Apollo is also depicted with a lyre of ten strings. Also Holy Scripture speaks of a psaltery of ten strings. Speech is produced with the four teeth, that is, the ones placed in front, against which the tongue strikes; and if one of them were missing it would necessarily give forth a whistle rather than speech; two lips like cymbals, suitably modulating the words; the tongue, like a plectrum as with some pliancy it shapes the breathing of the voice; the palate, the dome of which projects the sound; the throat tube, which provides a track for the breath as it is expelled; and the lungs, like a sack of air, exhaling and reinhaling what is articulated. There you have the explanation of the nine Muses and Apollo himself as given by Anaximander of Lampsacenum and Zenophanes of Heraclea. Others, like Pisander, the teacher of medicine, and Euximenes in his book Theologumena, confirm this explanation. But I also say that the nine Muses are the stages of learning and knowledge, as follows:

First is Clio, standing for the first conception of learning, for cleos is the Greek for fame, whence Homer: “We heard only a rumor”; and elsewhere, “He heard the mighty rumor from afar in Cyprus.” Since no one seeks knowledge except that by which he may advance the honor of his reputation, Clio is named first, that is the conception of the search for knowledge. Second is Euterpe, whom in Greek we call well pleasing, because it is the first step to seek knowledge, the second to delight in what you seek. Third is Melpomene, for melenpieomene, that is, applying persistent thought, as it is the first step to find the need; the second, to delight in what you find needful; the third, to pursue the study of what you delight in. Fourth is Thalia, that is, growth, as if she were called tithonlia, that is, putting forth shoots, whence Epicharmus, the writer of comedies, says in his comedy Dipholus: “When he doesn’t see the shoots appear he is consumed with hunger.” Fifth is Polyhymnia, for polymnemen, as we say, making much memory, because memory is necessary after growth. Sixth is Erato, that is, euronchomoeon, which in Latin we call finding the same, because after knowledge and memory it is right hat one should find something similar about oneself. Seventh is Terpsichore, that is pleasant filling, whence Hermes in his book Opimandra says: “Both from a fill of food and an empty body” – since after finding you must also discriminate and judge what you have found. Eighth is Urania, that is, heavenly, for after judging, you select what to say and what to reject: to choose the useful and reject the inferior is a heavenly ability. Ninth is Calliope, that is, she of the excellent voice, whence Homer also says: “The voice of the goddess speaking.” This then is to be the order: first, to find the need for instruction; second, to delight in what you find needful; third, to pursue what you delight in; fourth, to grasp what you pursue; fifth, to remember what you grasp; sixth, to discover in yourself something resembling what you remember; seventh, to judge what you discover; eighth, to discriminate in what you judge; ninth, to make known in attractive form what you select.”

-Fulgentius the Mytographer, Translated by Leslie George Whitbread, Book I.

Interestingly, the influence(s) of these nine goddesses are quite causal in nature and I would even dare say that they influence matters related directly to the ego and how it processes knowledge from a very human standpoint. Perhaps Apollo is the ‘tenth’ because he is the bringer of light or rather, the synthesis of this ascension toward a more numinous form of knowledge or inspiration. Without a doubt, it is easy for any serious student of the Seven-Fold-Way to make connexions here, especially considering the feminine/muliberal archetypes that are displayed. Those goddesses are the pathway to knowledge and inspiration and act in a suble way to lead men toward certain realizations when it comes to their experiences/creations. If anything, this once again prooves how deeply important classical Greco-Roman texts are, especially in the light of the Order of Nine Angles.

My hyptohesis is reinforced by the following statement about the Nine Angles:

“From the 1970s on the O9A also used the term ‘angle’ as a synonym for
emanations (of the acausal in the causal), that is, as a protrusion or projection
of the acausal into the causal (cf. the Armenian ankiwn). The term angle as a
protrusion or projection is etymologically valid.
Thus the term angle even in ordinary usage meant and implied more than some
simple Euclidean intersection of two or more lines. The term angle – ἀγκών
(bend, nook) – occurs in Iamblichus in relation to the character, and
characteristics, of various gods, and is contrasted with the monad signifying
Apollo. Interestingly, in Latin the term – angulus – is, metaphorically, a “hiding or
lurking place”.

-Feond, Page 46.

There is thus, an obvious Nexion, a fluxion, a flow or rather an intrusion of something acausal (the influences of certain forces) into our causal capacities (perception, empathy, feelings & leanings. If Apollo is the monad, then in the context of the ‘Fable of the Nine Muses’, he perhaps represents the Ogdoadic Physis or what lies beyond it. Considering how important art, sculpture, poetry and speech craft was to the Greco-Roman culture, it is only right to assume that a beautiful poem, a mathematically crafted sculpture or a pleasant discourse could tap into some sort of numinous bridge that elevates the mind to something divine or truthful. That is what is described here by Fulgentius. The Nine Muses are the nine stages of knowledge and much like the seven spheres with the two additional immortal realms, there is an ascension there that leads to something more divine.

Feond purposefully leads us toward an interesting crossing between classical texts, Order of Nine Angles MSS & David Myatt translations. As I have always observed on this blog, all of these three different avenues, seems to be entwined on many regards and complete each others beautifully, especially considering the mystical, poetical and tragic life of David Myatt:

In the Numinous Metaphysics chapter of his 2017 monograph Tu Es Diaboli
Ianua, David Myatt iconoclastically wrote that in his view “the numinous is
primarily a manifestation of the muliebral and can be apprehended through a
personal, an interior, balance between masculous and muliebral.” {4}
He then asks the important and relevant question as how can the “numinous
balance between masculous and muliebral be metaphysically expressed, given
that the culture of pathei-mathos has moved us, or can move us, beyond anthropomorphic deities, whether male or female; beyond myths and legends;
beyond reliance on texts regarded as sacred and/or as divinely inspired; and
even beyond the need for denotatum and religion.”

If one accepts Myatt’s understanding of the numinous as “primarily a
manifestation of the muliebral” then it follows that all extant representations of
the numinous, from Christianity, to Islam, to Judaism, to Buddhism, to most
contemporary pagan revivals, as well as ancient Greco-Roman paganism, do not
or did not adequately presence the numinous.

For such a muliebral presencing would, according to Myatt, be manifest in “a
predominance of female deities; or in a dominant female deity; in legends and
myths which celebrate muliebral virtues, such as empathy.”
Hence a modern and metaphysical presencing of the numinous would be
“beyond the need for denotatum,” {5} whether the denotatum be a named
anthropomorphic divinity or named divinities, or whether such denotatum
involves texts, since it is manifest “in a personal weltanschauung and not in a
religion; has no hierarchy; no creed, no article or articles of faith; and no texts
whether written or aural.”

Thus the numinous is not and cannot be – as Rudolf Otto argued in his
Das Heilige – manifest in the Old and New Testaments of Christianity (Das
Heilige, chapters X, XI); nor is it manifest in the writings and sermons of
preachers such as Martin Luther (Das Heilige, chapters XII); nor in anything –
ancient or modern – which involves ‘worship’ (Das Heilige, chapter XIII ff). Nor
even in some philosophical theory and thence described by a term such as a
priori (Das Heilige, chapter XVII).

Which would seem to lead us back to Myatt’s understanding of empathy as a
human faculty which cannot exist beyond the personal horizon of the individual,
with the knowing gleaned by such a faculty limited to the immediacy-of-themoment
{6}. As a human faculty, it does not involve denotata, and is personal
and individual {7}. For empathy “reveals or can reveal the nature (the physis) –
sans abstractions/ideations/words – of Being, of beings, and of Time.” 

There is thus a pleasing symmetry here between Myatt’s metaphysics – as
manifest in his recent pagan monographs Tu Es Diaboli Ianua and Classical
Paganism And The Christian Ethos {10} – and the esotericism and praxis of the
essentially pagan O9A {11} and which symmetry might explain why some O9A
folk consider that Myatt as Rounwytha and Mage is now living the “final
apprehension” of The Unity beyond the abstractions of both sinister and
numinous having discovered, after fifty years on a Faustian quest, Lapis

-Feond, Page 37-38.

The Rounwytha option, seems to be quite faithful to what Mr Myatt & Mr Moult seems to have discovered over their exeatic and esoteric journey. I humbly believe that a restoration of muliebral virtues could lead to a more empathically correct approach to conflicts and a greater awareness of the magical layers that animates nature & beings. These virtues do not need to be associated to goddess or female deities necessarily, I believe they can be experienced through the power of love and human emotions, without the necessity to name them or associate them with any particular archetypes but there is definitely something about the ancient cults of the Greeks & the Roman that seemed more balanced and not as definitive as to what is the origin of creation. The magnificent library of classical Greek authors is a testament to those ancient cults & those ancients beliefs/values. Deities back then were neither ‘Numinous’ or ‘sinister’, they were an authentic affirmation of both. They could reward or punish at will and stories such as ‘Oedipus Tyrannus’ or ‘Antigone’ perfectly represents that. Those Greco-Roman roots are immensely important, not only because it gives credibility to the template of the Order of Nine Angles but most of all because it points to a more genuine form of witchraft that is not diluted in Christian principles. Witchcraft has to be authentic, without compromise, wordless, natural and intuitive to the cosmic powers.

“However, the dark reality is that the acausal allows for no such safety and no such mundane control. It cannot be disposed of if some urban git believes it is no longer useful for them or ceases “to believe in it”. It is, most importantly, not a creation of the human mind, of our consciousness. Not a matter of human perception. For, acausally, there is no subject distinct from, separate from, an object. For that distinction implies the separation of causality (between subject and object) and the linear movement of causality (some-thing passing from subject to object and vice versa) and also implies a perception (based on abstractions, such as categories) as to why the subject is or or may be different from the object. Thus, acausally, there is no perception of an object by a subject, such as ourselves. There is thus no “consciousness” to be individually aware of either such an object or of the subject itself (such as what causally we consider ourselves). There is not even any “change” – or progression or development – since there is no consciousness to perceive it and no causal linearality to measure such change.

For, acausally, there is no language as we currently understand language – because such language almost invariably (and especially Western languages) require or assume (imply) a copula , which itself implies the aforementioned distinction between some subject and some object, between subject and predicate. Between one existent and another existent, or between one subject and some object with some quality (or category) that has become to be associated with that object. How then can we know and understand the acausal? To be pedantic (or to be esoterically precise), “we” cannot – since there is no you or I or we to apprehend it. But, less esoterically, and thus somewhat exoterically, we can only currently (outside of such Esoteric Arts as dark-empathy) apprehend the acausal by its affects on our causal realm where we have our existence, and thus the most significant affect of the acausal in the causal is, as mentioned earlier, Life itself – the acausal energy presencing in our causal continuum that animates matter and makes that matter a living entity, from the microscopic cell to we human beings to Nature. Thus, we do not need “explanations” – or attempts at explanation – of the acausal by such causal things as “chaos”, or so-called chaos theory, quantum mechanics, particle physics, or by reference to any currently existing -isms such as some gnostic or Buddhist teaching or some exposition of some gnostic or Buddhist tenet, or even by some mathematical representation (given the current causal nature of maths).

All such explanations or interpretations or comparisons are irrelevant; unhelpful; unnecessary. To know and understand the acausal we just have to engage with it; experience it. No theories; no explanations. We have to cultivate, in ourselves, the faculties of acausal knowing and dark-empathy [6]. We have to thus come to know those causally-dwelling beings beyond our own individual being: the being of archetypes, the being of Nature and the beings that a part of, and not separate from, either Nature or that illusion of apprehension which is of our individual self. We have to become Adepts of The Dark Arts: practitioners of acausal sorcery. We have to evoke, invoke, to presence, those living beings who dwell in the acausal dimensions and who represent a type of Life beyond our causal living. In brief, we have to live our life in a different way from ordinary mortals. Which is why we are following The Sinister Way, to The Abyss and to The Acausal Beyond.”

-Feond, Page 52.

To live a life that is different, is the ultimate gift a human being can manifest for himself. As it is mentioned in the ‘internal Adept’ description of the compendium, it does not matter if your life takes you toward certain elements which might appear to be ‘mundane’ in nature such as becoming professional in a career of striving to have a healthy family’s life. What is important is simply the attempt to live a poetical life, a tragical life, a complete life. Whatever you do, keep listening to the whispers of the muses and have respect for the hidden powers of the universe. What matters is not what is written, what is expected or what is perceived. What matters is that you forge your very own path.

Only then can abstractions be shattered and Physis unfold.







A Gentle Partaking

real 2


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

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

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

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

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

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

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

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

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

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

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

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

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

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

Memories of Manual Labour


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

Insight Role In a Cistercian Monastery Part 2

real 2

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

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

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

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

I remember him saying:

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

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

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

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

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

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

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

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

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

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

Wu-wei is a Taoist term used in The Way of Pathei-Mathos/The Numinous Way to refer to a personal ‘letting-be’ deriving from a feeling, a knowing, that an essential part of wisdom is cultivation of an interior personal balance and which cultivation requires acceptance that one must work with, or employ, things according to their nature, their φύσις, for to do otherwise is incorrect, and inclines us toward, or is, being excessive – that is, toward the error, the unbalance, that is hubris, an error often manifest in personal arrogance, excessive personal pride, and insolence – that is, a disrespect for the numinous.

In practice, the knowledge, the understanding, the intuition, the insight that is wu-wei is a knowledge, an understanding, that can be acquired from empathy, πάθει μάθος, and by a knowing of and an appreciation of the numinous. This knowledge and understanding is of wholeness, and that life, things/beings, change, flow, exist, in certain natural ways which we human beings cannot change however hard we might try; that such a hardness of human trying, a belief in such hardness, is unwise, un-natural, upsets the natural balance and can cause misfortune/suffering for us and/or for others, now or in the future. Thus success lies in discovering the inner nature (the physis) of things/beings/ourselves and gently, naturally, slowly, working with this inner nature, not striving against it.

-Synopsis of The Numinous Way


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

Tu Es Diaboli Ianua

real 2

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

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

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

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

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

-The Goddess Baphomet According to Tradition.

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

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

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

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

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

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

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

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

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

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

-Corpus Hermeticum, Tractate 13.


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

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

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

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

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

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

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.


The Sinister Feminine And Homo Hubris

real 2

Important Notice(s): This article was originally posted by ‘Wyrdsister’ on It is shared here out of sheer agreement with what is expressed in this article and how even such individuals abounds outside of the occult spheres. It was also shared because of the ensemble of references to the importance of the alchemical aspect of the Order of Nine Angles.

Masculous And Muliebral

The Sinister Feminine And Homo Hubris

As apprehended by those who have ventured along the Seven Fold Way of the Order of Nine Angles (O9A, ONA) to at least the stage of Internal Adept, and by those who because of their physis feel the ‘sinisterly-numinous’ aesthetic, one of the fundamental problems of the modern Western Left Hand Path in general and of modern ‘Satanism’ in particular is that of Homo Hubris. As noted in one text which is recommended reading for aspirant Adepts, the species Homo Hubris is

             “distinguished by their profane lack of numinous balance, by a lack of knowing of and feeling for the numinous; by a personal arrogance, by a lack of manners, and by that lack of respect for anything other than strength/power and/or their own gratification.” {1}

This profane lack of numinous balance is most manifest in the principles – adopted by modern Levey-inspired self-described ‘satanists’ – of “might is right” and of “total satisfaction of the ego”.

In contrast, one of the aims of the Occult anados that is the O9A Seven Fold Way is for the initiate to personally experience – through exoteric and esoteric deeds – both what has been described as ‘the sinister’ and what has been described as ‘the numinous’ and, because of such experience, to meld them together in order to transcend beyond them. The experiences required in order to do this include the Rite of Internal Adept where the candidate lives alone – for three or six months – in primitive conditions in the wilderness. Which Rite has as its aim the development in the individual of empathy {2} and which empathy is a manifestation of the muliebral and thus in direct contrast to the masculous principles adopted by modern Levey-inspired self-described ‘satanists’. {3}

For the O9A has

             “an initiated – esoteric – apprehension of the raison d’etre of alchemy: of ourselves as having, in essence, both a masculous and a muliebral physis, and which initially undivided physis (sans denotatum, and thus the artificial, hubriatic, division between masculous and muliebral) is now, as in the past it was for the majority, lost; with alchemy anciently understood and practised by many alchemists as a means whereby we might re-discover our natural, and balanced, human physis.” {4}

This esoteric apprehension is evident in some ancient texts, such as the ‘Pymander’ text from the Corpus Hermeticum:

             “Now listen to the rest of the explanation you asked to hear. When the cycle was fulfilled, the connexions between all things were, by the deliberations of theos, unfastened. Living beings – all male-and-female then – were, including humans, rent asunder thus bringing into being portions that were masculous with the others muliebral.” {5}

Which is why – in contrast to the patriarchal, masculous, ethos which has dominated the world, East and West, for millennia, of which Levey-type ‘satanism’ is but one recent manifestation – the esoteric tradition of the O9A is of ἀρρενόθηλυς: of balancing the masculous with the muliebral through pathei-mathos both esoteric and exoteric.

Misunderstanding The Sinister Feminine

Given the foregoing overview of O9A esoteric theory and praxis it is hardly surprising that modern Levey-inspired self-described ‘satanists’ are and have been upset by and annoyed with – and keep trying to discredit – the O9A especially given the O9A claim that the O9A is Satanist and that Howard Stanton Levey was a plagiarist, a charlatan, and an example of Homo Hubris: that is, in common parlance, he was plebeian.

It is also hardly surprising that modern Levey-inspired self-described ‘satanists’ and other modern Occultists – weaned on Magian, kabbalistic inspired, ‘sorcery’ – have misunderstood what the O9A mean by ‘the sinister feminine’, emanation as that archetype {6} is of the three lower spheres (nexions) on the O9A’s seven-fold Tree of Wyrd, and thus redolent as it is of the esoteric and exoteric pathei-mathos of those three lower spheres. That is, redolent of and expressing what, for the individual initiate, is some years before The Rite of Internal Adept and long before (usually at least a decade before) The Rite Of The Abyss with its lunar month of solitary chthonic living. {7}

Thus, in the O9A system ‘the sinister feminine’ is an archetype to be lived, experientially by a woman, or experienced experientially by a man, as a noviciate pathei-mathos; just as O9A Satanism (as manifest in texts such as The Black Book of Satan and in the O9A archetypes of Satan and Baphomet) is a necessary noviciate pathei-mathos, to be lived, experienced, learned from: a beginning of the decades-long anados that is the O9A Seven Fold Way.

Which is why archetypal representations of the sinister feminine – be they fictional, or artistic (as in Tarot images) or presenced through rites and ceremonies of sorcery, or lived or experienced through ‘insight roles’ – are just archetypal representations germane to those three lower spheres and thus to individual pathei-mathos. They are not, and never have been, the raison d’être of the ONA itself, for that raison d’être is the Seven Fold Way and thus the individuals who, through undertaking that anados, meld the sinister with the numinous (the masculous with the muliebral) and thus develop their own unique weltanschauung.

        Of course, we do not expect most Levey-inspired self-described ‘satanists’ – weaned on gratifying their ego – nor most modern Occultists – weaned on Magian ‘sorcery’ – to apprehend either (a) the Aeonic intent behind such O9A archetypes, or (b) the difference, esoterically and exoterically, between (i) the archetypal presencing – the nexion – that is the O9A with its Seven Fold Way, and (ii) the archetypal presencings – the nexions – that form the particular spheres which are encompassed by the nexion that is the Seven Fold Way. But, as we know from our own experience, one or two might over the years so apprehend to perchance begin their own quest along the Seven Fold Way.

Rachael Stirling
2017 ev


{1} The Mythos of Vindex.
{2} This aim was spelled out in early – 1970s to 1980s – ONA texts, one of which was published in the 1980s Occult zine Nox and subsequently included in the book The Infernal Texts: Nox & Liber Koth (Falcon Publications, 1997).
{3} The differences are outlined in the book The Joy Of The Sinister. In particular in the three chapters titled (i) The De-Evolutionary Nature of Might is Right, and (ii) The Gentleman’s – and Noble Ladies – Brief Guide to The Dark Arts, and (iii) Concerning Culling as Art.
{4} See the O9A text Alchemy And The Sinisterly-Numinous Tradition.
{5} Poemandres, as translated by DW Myatt. Masculous has been described as referring to:
“the abilities and qualities that are conventionally and historically associated with men, such as competitiveness, aggression, a certain harshness, the desire to organize/control, and a desire for adventure and/or for conflict/war/violence/competition over and above personal love and culture.”

Muliebral has been described as referring to:
“those positive traits, abilities, and qualities that are conventionally and historically associated with women, such as empathy, sensitivity, gentleness, compassion, and a desire to love and be loved over and above a desire for conflict/adventure/war.”

{6} In O9A esotericism, an archetype is defined as “a particular causal presencing of a certain acausal energy and is thus akin to a type of acausal living being in the causal, and thus in the psyche; it is born (or can be created, by magickal means), its lives, and then it ‘dies’ (ceases to be present, presenced) in the causal (i.e. its energy in the causal ceases).”

{7} The text The Seven Fold Way Of The Order Of Nine Angles: A Modern Practical Guide provides a summary of both those rites.

-Beldam, 128 yf

Plurality & Exaltation

real 3

I noticed for a long time a very common error of the human perspective when it comes to our many activities (both in the functional and the intellectual spheres). As previously observed in a plethora of other articles, it is clear that human beings have the natural tendency to think and analyze in a very linear pattern. Our ways of harmonizing everything into mentally projected groups or categories is a constant activity of the mind.

And so: Cat ≈ Tiger, Computer ≈ Virtual, Cold ≈ Temperature (…)

The pendulum swings between those established opposites of what we meticulously defined. Unfortunately, what analytical philosophy teaches us is that it works solely for functionalities… Things that are not overly abstract. For example, we understand clearly that an apple is a fruit and that it can be eaten. There is nothing remotely abstract about such an information and even individuals who do not speak the same language as you, will have a good idea of what your desires or intentions are.

No, the real problem is when we try to apply the same linearity to what is beyond the grasp of language, hence why philosophy in and of itself, is rightly described as an ‘activity’ by Socrate. As Wittgenstein mentioned before, our real philosophical problems have always originated from us, attempting to say the unsayable…

The real danger is  that we still force our ways through concepts and try to harmonize them with the tools of ignorance.

What is love:

Category 1: Love ≈ God (Religious)

Category 2: Love ≈ A signal from the brain. (Scientific)

Category 3: Love ≈ A willful Interaction between two beings. (Social)

Result: Love changes from one category to the other and there is no definite answer but the one we give it, in accord with our chosen category or mixture of categories.

And so the fatal error of perspective is that we tend to lose sight of the multitudinous, of plurality. Human being and nature as a whole is not a singularly pieced entity. Our needs, our desires, our condition, our explorations, our understanding, our ambitions are always morphing themselves, every day, every hours, every seconds.

As someone that follows the Seven-Fold-Way and more precisely, the Numinous Way, I admit that I am addicted to life. I see no contradiction in seeking to better myself both through what is vulgarly termed as ‘Dark’ and ‘Light’ (as long as it does not hinder the peregrination of others, for evolution, in some ways, is also an abstraction which is dependant on specific categories and language)… There is yet again, a plurality of experiences that our ‘Wyrd’ offers us, through a very pluralistic echo of time(s) which then impact us in a plurality of ways, making our soul shiver with what I like to believe to be a new, cosmic understanding.

Accepting and coming at peace with this principle means you have achieved the end of duality and that you can take and grow whatever is required of the experiences you will harvest/encounter throughout your life without denoting or classifying them as ‘Good’ or ‘Bad’ but rather, simply part of the flow of your terrestrial existence. Nothing is separated, everything becomes whole. You are not here to harmonize Physis through language and play God with what ‘X’ is and what ‘Y’ should be. You are here to be part of this momentary cosmic effluvium and bite right into the apple. Eden opened, Eden closed, what do we care? We are here for the walk anyway and while walking, there is pain and there is bliss.

A Satanist, in essence, is someone that is and should be addicted to whatever existence has to offer, beyond what is vulgarly harmonized by language and beyond the selfish needs and desires that are honourless. No words can come to terms with what a wyrdful life truly is.

When this, along with the continuous actions of plurality and the dangers of selfishness (hubris) is realized, there can only be Exaltation and a letting-go. No more struggle to understand, to name or to control…

Simply a desire to be, with everything that is implied by being.

“So many memories which slowly fade as bright colour exposed to Sun: as the
bright checks of my Tweed cap have slowly faded over the years, unrenewed
as the greens of the grass, the bush, the tree, become renewed each year,
through Spring. Only memories, as of Fran; to be savoured but perhaps now
not too much to be dwelt upon in almost unbearable sadness, for thus is – for
thus has the – a type of balance returned; that balance, that dwelling in
immediacy, which I from learning feel and know is the essence of wu-wei.

This is a change within me, regarding the life and death of Fran, and the life
and death of Sue; regarding my own diverse journeys and explorations. A
change toward a being-settled that has partly arisen from at last forsaking
abstractions and partly from accepting that it is immediacy and remembrance
of memories which convey the only correct meaning we human beings have or
can find and which is numinous. No projection, thus, of an abstractive
life-beyond this mortal life; no need for a religious type of faith; no battle or
desire to strive to be in accord with any abstraction; and even no need to
believe in, or even un-numinously desire, some-thing.

No depth of unfathomable wordless sadness to bring that ultimate life-ending despair such as I assume Fran felt in the last hours of her own mortal living.
For there is only the bright Sun; the slight breeze in bush and tree; the
verdant, living, green of grass; the yellow Buttercups that are profusely
sprinkled there in the old Orchard of old Apple trees whose lower branches
have been windfallen, or become broken with age, or stripped of bark by the
two Goats who roam there, where Chickens range, food-seeking. Only the
passing billowing fair-weather white Cumulus clouds below the sky-blue of
Earth’s earthly mortal life.

My decades long mistake of unbalanced stupidity has been to be un-rooted; to
be of unnatural uneedful haste. To cease to dwell within each immediacy of
each moment. To be swayed by, persuaded by, in thrall to – to even love –
un-numinous and thus un-ethical abstractions. To be thus that which we
human beings have become: a stage between animal – talking – and
compassionate, empathic being aware of and treasuring each small pulse of
life that lives near, within, us because there is no separation unless we in
hubris and by abstraction create such separation.
Thus are we now but Homo Hubris, struggling, halting, wasting ourselves and
all of Life around us; infected now with the virus of abstractions so that, upon
this living Earth, we – in our new de-evolution – despoil, disrupt, destroy the
Life that is our Life and the genesis of The Numinous, often in the name of
that un-ethical abstraction called “progress”. And yet we have a cure for our
millennia-long debilitating sickness; have always had a cure, although so many
for so long, as I, have failed in our blind stupidity to see it.
So, this is all that there is: only the bright Sun; the slight breeze in bush and
tree; the verdant, living, green of grass; the yellow Buttercups that are
profusely sprinkled here where, now, The Numinous lives, on another
beautifully warm and Sunny day, bright with light remembered…”

-David Myatt, Almost Mid-Summer

-Beldam, 128 yf


Via Podiensis

real 3

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)

real 1

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

real 2

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