Tradition and Ethos


Contemplations on the concept of ethos within an esoteric and tradition-specific context


The meaning of the Greek word ethos is the character that is used to describe the guiding beliefs or ideals that characterize a community, nation, or ideology. It is the root of the word ethikos, meaning ”morality, showing moral character” and the origin of the English word ethics.

Rhetoric scholar S. Michael Halloran says that “To have ethos is to manifest the virtues most valued by the culture to and for which one speaks.” (Aristotle’s Concept of Ethos, or If Not His Somebody Else’s, 1982), a quote that in a generally fitting way sums up the meaning of the ethos term when discussed within the context of this text, and our intention here is to show how and why the assuming of the correct ethos harmonizing with Spirit is of importance, internally as well as externally, within our esoteric and initiatory settings.

When applying the term ethos upon our own context and setting, the ”culture” is to be understood as the Tradition that embodies the Current 2182. What virtues, then, would possibly be the most valued ones to manifest if one is to ”speak” to and for the Tradition that one claims belonging to?

The examples and conclusions that we will give in this text are all based on personal understanding of the official Current-specific teachings, being Liber Falxifer I-III and The Book of Sitra Achra, in which, from the perspective of our Covenant, hints about the discussed topics are given in many places between the lines. To get to the point of the intended topic, we first need to briefly approach our own understanding of the interaction between Spirit and man.

The elemental ladder of ascent and descent

To be able to relate to the connection between ethos and Tradition at all, one must first agree on the simple fact that magic can lead to actual results and alteration on the temporal plane. This very basic fact shows that there is a connection between the physical and the unseen and that, to put things very simple, the one can have an effect upon the other and that magical principles are not just something that exists within one’s own mind.

The most common method for actual ritual work within the Current 218 and Current 182 is based upon the concept of the so-called elemental ladder, through which we via the route of the elements of earth, water, air and fire reach up towards the fifth point, being that of Spirit. The outer aspect of this mode of Spirit activation is done through the acts of marking of a sigil (earth), the watering or giving of libation (water), the giving of smoke/incense (air) and the lighting of candles (fire), always enhanced to a level as high as possible by the employment of elements in harmony with the work at hand combined with focus on astral and mental levels in order to manifest the Will behind and beyond the Work that is the ”language” understood and heard by the unseen forces, once the gates to their realms are opened within and without.

There are of course variations to this depending on the situation and intent of the sorcerer, and to give an example, an alternative way would be to replace the marking of the sigil by spoken spells or formulas whose very vibrations in such case act within the earthly elemental realm, while other techniques are used as substitutes for the remaining steps of the ladder mirrored in the otherwise common watering, giving of smoke and lighting of candles.

Furthermore there are different layers of each elemental plane, but elaborations on that would take too much space and are not necessary in the context of this text, but instead we want to underline that each ”elemental step” is of relevance when conducting magical work, including the earthly and ”physical” one/s.

As above, so below

At a first glance it might thus seem as if all magical operations are first initiated upon the earthly plane/step through the establishing of a sigil representing and manifesting the work, but this is of course not the case as the actual ritual work is preceded by the idea of it, manifesting from Spirit through mind towards the astral and earthly planes, making the stage of the initiated ritual thus the liminal turning point and concretization for further manifestation of the intended purpose and magical Will being preceded in and from Spirit.

In the ritual moment when we, through the ”climbing” of the elemental ladder, reach up towards Spirit we ascend that same route again through which the idea of the work has come. Through all the work we do we also, through this ”ascending and descending of spiritual Will”, get affected by the forces that contact is established with – on every level of existence.

This ”contagious affection” from spiritual influences becomes tangible both within and without, and is the reason for why we for example do cleansing rites after having conducted malefica workings. It is in most settings not a case of the spirits approached wanting to cause us harm, but when we place ourselves liminally between their distorted manifestations and the target of the curse, we are on some level always also affected ourselves.

The same rules come into play in all kinds of workings but most often in a more deliberate way, for example when seeking wisdom or protection or purely initiatoric empowerments through ritual, for in all such contexts our aim is to place ourselves within the different aspects of the blessings of Spirit, leading in extension to Gnosis and higher aspects of the Work through the Will to join as One with the emanations of the Thoughtless Light and Beyond.

Through all such spirit interaction that we do, with time the spiritual work will so also aid in the shaping of the personality of the individual operator, who is granted the Sight with which to identify which aspects of his/her life that first and foremost needs to be altered, removed and sacrificed for the furthering of the Good Cause and for being able to face the next levels of challenges upon the Crooked Path. These changes may come in more or less forceful ways, depending on many factors including the individual situation of the operator and the type of workings he or she does.

What all this points towards is that the personal ethos of the operator is of relevance, and that certain charateristics and codes of conduct are more in harmony with Spirit than others are, because if that would not be the case, why would our spiritual work in the first place lead to similar alterations of personality at all?

When having connected the dots and understood this process on a theoretical as well as practical level (to the extent that it is possible), we also realise that the same rules apply in the other direction, meaning that we deliberately could and should work hard to adapt to a harmonizing ethos in order to forge the Chain of Sympathy between man and Spirit needed to be able to reach certain stages of the spiritual ascent that we aim to achieve through the Path of Nod.

Outspoken and unspoken taboos

In order to connect to the Essence sought through Current 2182 related work we are, through the official publications, given examples of certain taboos and codes of conduct that needs to be adhered to if the intended goals of the sorcerous workings should become reached the Current tapped into. Examples of the outspoken or overt ones are for example the specific ways of entering and exiting the Field of Bones and the general taboos related to the behaviour inside such places, the ways to approach the Elder Tree, the taboos against misue of tobacco and of course the Veil and mysteries of the Holy Mother.

Already in the first part of the first Liber Falxifer book we have the chapter on ”Culto Privado”, being the branch of the Argentinian cult of death that is said to be the branch most in harmony with the Qayinite cult of 182.

In the Qayinite Genesis chapter of Liber Falxifer II we learn that Qayin and Q****** as King and Queen gladly put the Crowns of Exile upon their heads to walk the Land of Nod, away from the Adamite race and the tyranny of the blind creator. This is preceded by the acts of the First Murders, after which the Master becomes instructed via the raven to hide the ”crime” by burying Abel – whose body is later found as opposed to that of Kelimath – but what we want to point to in this case is the intent of keeping the Good Work hidden.

These last examples all point towards the virtues of occultation and solitary initiation (the Master and Lady becoming themselves instructed by the forces of the Other Side). To walk in the footsteps of the Master and His Holy Bride is to let oneself become guided by the Black Flame within towards the realisations of one’s own spiritual transcendence.

On one level, we are through the mentioned examples instructed to avoid letting influences that are not in harmony with Spirit shine its light upon or otherwise affect our spiritual work. In other words – we do not benefit spiritually from letting clayborn aspects become intermingled with the Great Work and what we seek is union with Spirit and not with man. This simple fact becomes very problematic for a lot of people, especially in the ”occult internet scene”, as it is a natural clayborn instinct to want to show off – an instinct that is in total control of each and every ”internet magician”.

This simple interpretation of some of the Qayinite mysteries codified in the Liber Falxifer books should, hopefully, help to inspire those who have or will set foot upon the Path to (1) adapt to a (to the Current) sympathetic ethos through manifesting the virtues of occultation and concealment, and (2) more clearly becoming able to identify the lowly worms posing as snakes (and they are many), as ”occult growth happen only in occult settings and not on a public stage”.

Letting outsiders know about one’s personal work will lead to nothing else than drawing attention from the influences that one should try to avoid to the greatest extent, and by adhering to the simple value of keeping one’s own workings private and hidden from the eyes of the profane, one can take the first primary steps towards an ethos in harmony with Those who first paved the Path out of Love for Spirit, and so make it possible to become able to open the pathways through which esoteric aspects of the veiled and guarded mysteries of the Current may become unveiled, understood and taken to heart.

In this post our focus has been put upon the virtue of occultation and concealment specifically, but hopefully this alone will inspire contemplations on other codifications and the various ruling protocols within each Line of Nod mentioned in the public teachings, and in turn help to form an understanding towards an ethos in harmony with Spirit, a process that in itself will become part one’s own alchemical steps and Becoming.

It might seem contradictory that we, while at the same time on this platform sharing our own personal workings to some extent, bring up this particular topic and recommend others to keep the work concealed from outsiders.

The sole reason for this is that we believe it to be necessary that there is a channel through which those with an honest interest in the Current can benefit from and become inspired by, especially considering the amount of bullshit published online in relation to supposed practices either masked as or hinted at being connected to the Currents we follow and work within.

We aim to inspire when possible and to otherwise serve as a contrasting opposition to that and those we detest.

What are the reasons then, that makes it possible for us to upload ritual report texts online without becoming negatively affected by it ourselves?

First of all, several students of the 2182 Current are contributing to the blog, all of us having practiced in Current 218/182 initiatory settings for at least a decade. The ideas for posts, as well as drafts, are always shared and discussed in private settings before anything is being published. When a certain topic/work is agreed upon for online publication the next step is to discuss what parts thereof that could be suitable for public presentation (and far from everything is) and to receive and interpret the answers from the Overseers of our work if we are given license or not.

Similar statements can of course be echoed by the usual loudmouth clowns, but a careful observation of what people say and do and how they act and react should separate the imposters from those that walk the talk.

As has been mentioned before, we don’t represent the Templum Falcis Cruentis nor the Temple of the Black Light, but what we do represent (to some extent) are the students/practitioners of the teachings that have emanated through these Temples and we have, as should be clear from some of our postings, the blessings of the Temples in question, meaning that what we do is for the greater glory of the Tradition and not for the sake of any disgraceful self promotion.

As such, we who have sworn the Covenant and contribute to the posts of this blog, look upon each other as Brothers and Sisters and reflections and Avatars of the Thoughtless Light, meaning that there is no room in these settings in which the ego can be allowed to act and thus no ”personal gain” involved for any contributor when it comes to mundane aspects, as opposed to the various ”world wide wizards” addicted to connecting their own person and various levels of their private lives to their online presence for the sake of ego gratification.

The reward for us involved are given instead in Spirit-inspiration, through the workings, divinations, contemplations, studies and discussions behind each post. If outsiders become inspired by what we share and that in turn leads towards something positive for our Good Cause it is of course a great bonus.

To sum it up, it is our conviction that we through our collective experience in Current-specific work (not least when it comes to workings of divination in these specific settings) are able to interpret if we are given license from the Overseeing Forces of our work or not when it comes to share parts of our personal workings publically, which in itself ”automatically” equals that nothing is posted for the sake of ego-gratification and no specific person becomes outwardly connected to any of the texts.

Given the mentioned background of texts/posts, we are also convinced that those who are meant for the Work will spot the difference between what we share and what others are doing, because of the connection to the Essence that all proper 182/218 workings connect to.

As a last thing, it should also be mentioned that what we have presented in this text when it comes to the interpretation of the codified mysteries is only one way of understanding them and from other perspectives they can of course have different meanings within other contexts.


One thought on “Tradition and Ethos

  1. Pingback: Gnosticism and the Current 2182 |

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