“The whole world is in flames, the whole world is consumed by fire, the whole world trembles.” (Samyutt., 1.133 – Evola 95 p49).
The central force of samsaric existence, which in Buddhism is the beginning-less cycle of repeated birth, mundane existence and dying again, is tanha, our thirst or craving for life to renew itself, its will-to-power, life’s insatiable quest for satisfaction and gratification. Tanha can therefore be seen, metaphorically, as “the general condition from which there arise all kinds of affects.” It simply expresses “the most general and basic condition of being an inhabitant of samsara – or even the cosmos itself.” (Morrison 1997: 141) It is only human to thirst for sensual pleasure; a thirst which is always present and can be never completely satisfied. Our existence simply never is full circle; we are conditioned / marked by a permanent lack. Now Evola states that according to the Buddhist teachings “thirst, craving, burning” stand at the root of “experience in general” and we can therefore speak of a “burning world”.
Everything connected to this earthly life, this causal way of living, is actually ‘burning’: our six internal sense bases (eye, ear, …), our six external sense bases (sound, smell, …), our consciousness connected to these sense bases, what one feels (pleasure, pain, neither). By this “burning” (āditta) is meant the following (wikipedia: Fire Sermon):
- the fire of passion (rāgagginā)
- the fire of aversion (dosagginā)
- the fire of delusion (mohagginā)
- the manifestations of suffering: birth, aging and death, sorrows, lamentations, pains, distresses and despairs.
It is “human, only human” not to be aware of this Burning, this heat underneath our feet because the mundanes do not notic that the world as it appears to us by the senses, the causal realm, is actually on fire. Their senses are somnambulant so they never experience this ‘link’, this fluid of energy between our mind/consciousness, body (blood, semen as main operators), events & happings, Nature and the Cosmic as a whole. For the mundanes perceive everything through their own particular narrow-minded and causal-oriented looking glass. They are focussed on events with limited effects. In fact we can say that they are blind and do not feel. They feel certain passions, certain aversions and delusions, and of course they suffer, but they do not ask themselves why this occurs, why this is happening to them and they lack cosmic perspective.
For them tanha does not have a wholesome effect, instead they are led by their passions and desires for these are not genuine. To uplift these passions, these aversions, these pains is not something they are focussed on. They just try to avoid the pain and their aversions and their passions are mostly consumer-made, causal addictions that provide no spiritual surplus whatsoever. The Pali commentator Buddhaghosa points out that the spiritual ignorant person is like a thirsty cow who tries to slake her thirst by drinking hot water ‘which gives no satisfaction’, and represents unskilful action leading to continual frustration and sorrow. (Morrison 1997: 145) This kind of frustration is called dukkha.
From a Buddhist point of view one must therefore become skilful by thirsting after those things that bring real satisfaction. This can be done by taking up the Buddhist brahmacariya or the pursuit of excellence. Of course it takes courage to wade through the Fire and one needs wisdom to choose this path and one must learn from one’s suffering (pathei matos) and not hide from it by letting tanha taking control.
The Fire within does not touch the mundanes, it does not and cannot burn them, while for those working on their alchemical change (for instance 7FW) the Fire torments, but also serves as a catalyst to go beyond one’s identity and enter the Sacred. The Fire burns our ‘wordly clothes’ and thus we stand headless, ritually dressed or naked before the Altar of Madness.
This Sacrificial Fire burns without hesitation or remorse for at the moment of our mundane death (our Sein-zum-Tode) we are all equal. Important: do not confuse this Fire with the way we ‘use’ this element in order to provide energy and goods for our earthly life. This kind of fire, as Heidegger would say, has been tamed for utilitarian aims, namely technics. this kind of fire is seen in alchemical terms as being ‘unnatural’ and it has a function in the world of work. This world of work and technics needs the elements as a resource, as a fuel to power projects.
The Fire of the Burning world, as catalyst of skillful tanha, is what I would call Abyssal Fire. It serves as the fuel for the nigredo and the rubedo of the Alchemical path. The design of the Acéphalic shows a burning heart. This is an important occult symbol and from an antinomian point of view it shows the heart of the Adept being burnt by the Abyssal Fire. Skilful tanha shaping one’s future presence, the coming of the Homo Galactica wielded by Fire and Storm.
Von S 127 YF
Nietzsche and Buddhism – R.G. Morrison (1997)
The Doctrine of Awakening – J. Evola (1995)
D. Myatt & ONA
Zen Buddhism (Zazen)