The Storm

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The Storm, Von S

“The communal-civil (Völkisch – Staatlich) happening is to be unfolded in its actuality in order to attack all the harder and sharper and fuller the floundering (rootlessly and without rank) of the new spirit – i.e. in order to guide the awakening actuality of German Dasein to its greatness for the first time, a greatness concealed to this Dasein and waiting for it, a greatness around which the most fearful storm is raging.”
(Heidegger, Ponderings II – VI)

Heidegger was a patriot, a Conservative Revolutionary thinker who, like the poet Hölderlin, believed in the inner greatness of the German Volk. Not in the sense of an empty nationalism, or the orthodoxy of National-Socialists, but a greatness with a mystical essence.

Today we can actualize these words by referring to a ‘Europa of regions’, a ‘Europa of tribes’, each partaking in the inner Greatness of the West and serving the greater good beyond petty nationalism, industrialism, capitalism,… A presencing of Das Heilige through various rituals, artefacts, customs, … The Storm, to which Heidegger referred, however is still raging and we will endure it, as it will strengthen us.

Von Sanngetall, 129yf

The Heimat and her gods

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Picture taken during a hike in the Pays Des Collines

“The poets tells us of the field’s growing verdant, of the valley, and of the flowing of the rivers that are wide open around prophetic mountains. This is a strange geography: a description of the Earth that we barely understand at first, assuming that we are concerned with a description at all here. Here the Earth is experienced in advance of the lucidity of a questioning knowing concerning the historical mission of a people. The Earth of the homeland here is not a mere space delimited by external borders, a realm of nature, or a locality constiuting a possible arena for this or that event to be played out here. The Earth, as this Earth of the homeland, is nurtured for the gods. Through such nurturing it first becomes homeland, yet as such it can once again fall into decline and sink to the level of a mere place of recidence, which accordingly goes hand in hand with the advent of godlessness. The coming to be of homeland does not happen through mere settlement, either, unless it is accompanied by a nurturing of the Earth for the gods, in which the Earth is held open for an encounter with the prevailing of the gods in the course of the changing seasons of the year and their festivals.” (Heidegger, Hölderlin’s Hymns, p. 95)

Heidegger’s Hölderlin’s Hymns have become a sort of ‘bible’ for me. Not in the monotheistic sense, but in the sense of a divine book. Not because of the author but because what is being presenced through the author. Through Heidegger such beautiful, poetic languages and long forgotten truths unfold themselves, there for us to be discovered and to be meditated upon. These lectures were given after Heidegger’s disillusion with Hitler’s industrial regime. While NS could have been a great movement with a hidden truth, the war, the war industry turned the regime into just another version of capitalism.

The Conservative Revolution had other more poetic values, and their concern was truly das Volk, the people. I myself focus on the regional variant, the tribes so to speak, which was once a major focus of the Order of the Jarls of Baelder.

Heidegger poetically talks about the homeland and the homeland, the Heimat, becomes the Heimat because of the nurturing of the gods. These are the gods of the European myths, the European mytho-poetic, which has become lost. Heidegger talks about godlessness… Whether these are the gods of the pagan myths, or the Dark Gods of the Pan-European Sinister Orders, that does not matter. These are gods that are connected, connexion as Myatt wrote, to our Dasein, to the very core of our Being-here, our Being-with-another as part of the European tribes.

The Earth is far more than just a locality or ‘a place of residence’. Now, anyone can live anywhere. Mass-immigration and so on. War and wheather conditions of course stimulate this, but that does not mean we have to accept this age of godlessness, this Kaii Yuga. We have to look beyond and we have to re-establish the connexion with the Heimat and das Heilige. Hölderlin wrote about the gods that have fled, but they are not gone. They are there in our ‘pagan’ hearts, and the light that shines from those beautiful and mystcial landscapes. Do not travel far but look around you and preserve Nature, enjoy Nature in a most respectable manner. Become a warrior from within. We need to nurture our homelands again. Enjoy the seasons and the festival. Rejoice!

Von Sanngetall, 129 yf

 

Revisiting Heidegger as a thinker of a revitalized Sacred Abendland

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A series of blog posts on Völkisch Alchemy

Part 1: The ‘they’

Heidegger’s work offers us so much from a revolutionary conservative point of view. Leftist and liberal academics have  ‘accused’ Heidegger of mindlessly participating with the National-Socialist regime as if he did not have a mind of his own. Some have forgiven him by calling him a naïve follower, others have seen Heidegger as a dangerous philosopher who introduced ‘Nazism’ into the ‘noble’ world of philosophy, and whose work should be avoided at all cost. Strangely, such accusations are rarely heard when other philosophers introduce Marx or openly leftist thinkers in their academic work.  Even more importantly is the fact that those academics focus on the period of the 1930’s while Heidegger’s philosophical thought became thoroughly spiritual (and firmly opposed to the industrial turn of the NS regime) after his first encounter with the German poet Hölderlin. For more info on that I invite you to read my articles which I wrote for the Black Front Press books ‘The Real and the Illusionary’ and ‘The Eye of the Storm – Part two‘.  In this series of articles I will focus on a number of key concepts of Heidegger and offer some reflections which I believe are relevant if we want to aim beyond the Kali Yuga. The first concept is ‘the They’.

For us the fact remains that Heidegger offers the West many insightful and poetic viewpoints that are most relevant in our current age of mass democracy. In his major work Sein und Zeit Heidegger introduces the term ‘the they’ (das man), by which he meant the mass, the multitude. The ‘they’, as Heidegger analyses their behavior, are to be avoided for they only wish to control your thought and actions, in order to domesticate you. Therefore we actively distance ourselves from them, and their inauthentic way of Being, for this way can be characterized with the following nouns: ‘distantiality, averageness and levelling down’ (S&Z 165). Being (or later on spelled as ‘Beyng’ by Heidegger) is always a becoming (which is different from the Neoplatonic notion of a permanent meta-physical plane) and due to this heterogeneous nature it continues to offer possibilities. The spiritual richness of this permanent Potentiality-for-Being (Heidegger) is utterly crushed by the mundane crowd, for it either desires a permanent status quo (the plebeian attitude) or it desires uncontrolled growth and variation devoid of truly Sacred principles.

One of the ‘certainties’ of our Being-in-the-World implies finitude and Death, and our Being-toward-Death is neglected by the multitude as well, because they are scared of death and they believe in some kind of immortality. Their way of Being is self-centered, and they believe that mankind is the ‘eternal’ epicenter of the World. Their life lacks higher and transcendental goals because for them  the ‘here and now’ has everything to offer. As such they level down the noble and Sacred core of life as it if were a superstition. Our vision however is an ultimately anti-secular, fanatically religious and meta-political one, as we aim for the Cosmic and the awe inspiring Sacred Origin of the West, the Greek civilization. Our actions only become meaningful in that Sacred Light. The ‘they’ however only want to cripple Being, and to reject the tremendous possibilities handed down to us by the authentic history of our Abendland. Their way of Being is either a reduction to a materialist ideology (liberalism, capitalism,…) or to an empty progressive propaganda (leftist, humanist, …). 

Another important point is our thrownness (Heidegger), and as such we are delivered to others (Being-with-Others) as Being-in-the-World (Heidegger). Through this concept Heidegger emphasizes our finitude as human beings, our localization and the epoch in which we live. Whatever progressive ideologies might proclaim, we cannot detach us from our death, the land where we dwell with others and historical period of time. We simply are not the master of our fate: we are here as Beings-in-the-World and with others, and this is how we must look upon life and we must take our responsibility. As thrown we are helpless on an individual level, yet the connection with the others through our dwelling makes us strong. This UR-connection, this Sacred origin (Ursprung, Heidegger) which defines our Völkisch communities (prior to the artificial Nation-States), makes us strong.

Such an UR-connection, a perennial Source from which Being has sprung so to speak, emanates through time and space, and presences itself in different organic forms (we refer to the civilizations as described by Spengler). If we desire an authentic existence, we must take this Sacred source into account and seek ways to reconnect with it. The inauthentic and mundane crowd however exists as ‘fallen’ (S&Z 219- 220). It means that it is absorbed in the Being-with-one-another of  the ‘world’ and has now the character of “Being-lost in the publicness”. They are only interested in human-centred affairs. Heidegger adds that “idle talk, curiosity and ambiguity” are the principle characteristics of this “desire for publicness”. ‘Idle talk’ denotes the superficiality of the multitude, ‘curiosity’ can be seen as either liberal (money opportunities) or progressive (multiculturalism, …), and ‘ambiguity’ refers to the lack of certitude and aeonic ambition.

If we are to be captured by the Potentiality-of-Being, this Prima Materia, then we will ‘encounter’ these possibilities through our communal dwelling, our Völkisch or folk community in which we are thrown.  The ‘they’ do not comprehend this, for they are either mindless and enslaved by the material ideologies or they feel the need to re-act progressively and intellectually. This way they  reject the connection with their Völkisch community and with the land they dwell in. Through the ages our Western forefathers, and further back our Indo-European forefathers have built a legacy, traditions, uses, art, literature, poetry, and in order to re-connect we must be resolute (Heidegger) to respect that past, those endavours, those gifts, instead of rejecting them out of laziness and stupidity or for the sake of pseudo-intellectual progressive ideals. The ‘they’, since modernity, have done nothing else than to obscure this Potentiality from our past, the “possibilities that have-been-there” (Heidegger), and it requires resoluteness (Heidegger) to go back them and be thankful, instead of being smug and ‘intellectual’.

This demands a recipient and acéphalic attitude and a gratitude that transcends one’s petty ego (becoming empty). As I explained before this demands a fundamental religious (religare = to connect) Way of Being through which we leave our hubris behind and through which we are able to transgress our fallen state. This fallen state characterizes ordinary Dasein which is being smothered by an inauthentic atttidue. The ‘they’ only have a narrow-minded ideology with reason as its principle guide, while authentic Dasein calls upon connection, feeling, the community, the land, …

In my next blog post I will focus on the term ‘reciprocative rejoinder’ by which Heidegger describes the required attitude, state of mind to become authentic, and I will suggest actions to be taken.  The Alchemy of Das Heilige is most fundamental in this inner process.    

Von Sanngetall, 129 yf

Literature:

  • Being and Time (1962), M. Heidegger
  • Historical Destiny and National Socialism in Heidegger’s Being and Time, Fritsche

Becoming Empty: a Sacred duty

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Meister Eckhart’s mystical vision is the total opposite of modern man’s vanity as man’s modern ideas of how our Western society should be formed and molded into a liberal society of ‘equal’ and ‘free’ individuals, have turned out to be a fiasco and the ultimate downfall of what once was a Europa of proud sons and daughters.

However, instead of regarding oneself as a most ‘promising’ being and the center of the universe, Meister Eckhart insists upon “a spiritual poverty” through which we are able to ‘empty’ our-selves and to partake in the cosmic Void once again. This implies that we realize that our daily habits, the ambitions (we are supposed to) cherish, our wishes and needs (also imposed upon us), are ultimately addictive and that they only serve one purpose: to blind us for our vanity. Our vanity, our hubris has become our most precious treasure.

Yet, we are ‘meaning-less’ vessels and this modern egomania leaves no room for the timeless insights of a Medieval mystic. We have become insensitive to the fact that we our’selves’ do not form the basis, the essence of our earthly existence for as Heidegger has taught us: we are thrown (geworfen) here. Eorthe became our home and Eorthe embraced us wholeheartedly: she made us feel welcome, raised us, taught us how to form communities through which we have been able to form a legacy, to create ‘histories’ which made Europa flourish…until the decline of the West set in around the 16 – 17th century with the advent of modernity.

Our ‘thrownness’ denotes that our ‘conscious / causal’ life here on Eorthe is preceded by a primal condition, namely “a condition in which everything already existed in the wisdom of God, but before being created”. (De Kesel, p. 63)  Such a condition is characterized by a total lack of desire, a complete emptiness as the Ego is left to ‘starve’ instead of being fed with cravings and lust. This primal condition is furthermore one in which we formed a unity with God, or as we see it: with the Sacred, and instead of focusing on material success and esteem, one should strife to return to the Sacred.

Meister Eckhart is very clear on this matter: such an authentic return implies a radical selflessness, a radical return to a self-less ground, or what Boehme would call the un-ground. Thrown upon Eorthe we must not strife to fulfil God’s will in order to be rewarded with the entrance to paradise. Instead, we must renounce this ‘will’ and become truly ‘poor’: this poverty will cleanse our Geworfenheit instead of polluting it with false pretensions and with the domination of the instrumental.

Meister Eckhart’s God is not a regulating one for this God does not ‘expect’ / ‘will’ anything. One must pray that one becomes empty of God himself, and as such realise this return to the Sublime Nothingness. And this is what Meister Eckhart calls “the eternal abyss of divine being” (De Kesel, p. 66). This radical selflessness can only be obtained by ruthlessly destroying one’self’ in order to disappear into the basis which can only be seen as an abyss. As such the human being is able to stop craving, desiring, lusting, wishing…  

The mystic confronts himself with the unfathomable depth, which we call ‘the Sacred’, in order to transcend his thrown condition, his everydayness, here on Eorthe.  The Sacred, from a Bataillean and Heideggerian point of view, is unsettling as it displaces our everyday mode of being, and instead of what the ‘popular’ Christian point of view is, it does not comfort us or put our conscience at ease. The confession, as used by the Church, is nothing more than a means to uphold its worldly power and as such the Church turned the Sacred into something they can use, something docile, while in essence the Sacred lacks human qualities.  The God of the Church is a most instrumental one, and this God furthers the Decline of the West because of his mildness, his accessibility.

From Meister Eckhart and other mystics we have learned that the God of the Christian mystical tradition is most hidden and unknown to us for only ‘God is God’, and human words cannot describe him. Only by radically eliminating our Ego, by becoming Empty we can approach Him and become part of his unfathomable darkness.

The Deus Absconditus of Bataille or the Acéphalic God, is such a monster for its non-presence, its empty throne (as opposed to the bearded figure on Christian thrones) echoes the horrifying non-presence of the Sacred. The Acéphalic God is at the same time a Pagan god that demands worship and sacrifice (not for utilitarian reasons but for the sake of violence and bloodshed), and he is also the mystical Deus Absconditus of Meister Eckhart for whom we strife to destroy our Ego. The Acéphalic God is a most destructive force that annihilates all homogeneity, the quietness of the status quo and it is therefore a most Sacred destructive force to be reckoned with.

This force will be needed as we aim to rebuild Europa: in order to create one must destroy. Calculated thinking and hubris have infested the core of Europa, and one can only expel this sickness by furthering the Kali Yuga and its inherent accelerationism. A thorough cleansing of the West can prepare the advent and the arrival of the new God as claimed by Heidegger in his latest interview: ‘Only a God can save us now.’ (Der Spiegel). Indeed, only a subjugation will restore our original and innocent relationship with the Sacred, and the coming Age of Barbarism will function as a transitional period to the Age of Fire. The Sacred must be restored in all its splendor so that the New Man may look upon it with wonder and awe, just like the ancient Greeks and our pagan ancestors as a whole worshipped the Cosmic and the God that travel through it. This mode of Being, this pure devotion and non-instrumental worship, is essential if we wish to return to our primal condition.

The Heimat and our occult connexion with it can help us to overcome the present Age of Degeneration. It is up to us to restore the balance, to seek for one’s inner Thule, to ‘empty’ our’selves’ by eliminating the modern influences, and to look for the pure and authentic Destiny of each people, each folk, namely a restoration of their Dasein through awe and wonder! The Christian God has been pronounced dead by Nietzsche, but the traces of the old gods are still in our blood, and together with meaningful action & meditational thinking we can prepare our folk for a regeneration of the West.

333!

Von Sanngetall, 129 yf

Literature:

  • Zelfloos – De mystieke afgrond van het moderne Ik -, Marc De Kesel (2018)
  • The Fourfold – Reading the late Heidegger -, Andrew J. Mitchell (2015)

Eye of The Storm – Volume Two

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IN this second volume in our popular series on the Conservative Revolutionaries, we continue our timely examination of the life and thought of some of Germany’s most crucial, anti-modern philosophers who were active during the inter-war period. With a seriously heavyweight line-up drawn from the world of National-Anarchism, the New Right and underground counter-culture, this book contains twelve brilliant chapters that reveal the continuing relevance of these important intellectual precursors. Topics include Ernst Jünger and Max Stirner (Troy Southgate), Friedrich Georg Jünger: The Titans and the Coming of the Titanic Age (Tomislav Sunic), Claus von Stauffenberg and Operation Valkyrie: Der Heilige Deutschland? (Piercarlo Bormida), Carl Schmitt and the Nomos of the Earth (Keith Preston), Ode to Juenger (Richard Levy), Chained to the Machine: Oswald Spengler’s Man and Technics (Troy Southgate), Come Now, Fire! Heidegger and the Conservative Revolution (Von Sanngetall), The Magic Cancellation of Crisis and the ‘Physiognomic Method’ of Ernst Jünger (Robert Steuckers), The Political Theory of Carl Schmitt (Keith Preston), Stefan George: Poet and Prophet of Redemption (Julio Cesar Pino), Ernst Jünger: The Resolute Life of an Anarch (Keith Preston) and A Dream Betrayed: Arthur Moller van den Bruck and the Concept of the Third Reich (Sean Jobst).

Restrained mildness and stillness

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Picture taken in the Provence, a sacred region of France

All power is to be placed in restrained mildness and stillness, and the innermost rest of resoluteness is to be preserved for the playing out of the highest necessities of Dasein from the most intrinsic plight and most extrinsic affliction. Steadfastness of the simple gaze at what is Essentially unique – the increasing ability to detach oneself from everything whereby ‘one’ can only ‘be’ at the point of doing something.”

Heidegger, Ponderings and Intimations III