Das Ganz Anderes: Genfärd

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(Art by Kristian Olsson)

I have been listening over and over again to Genfärd and I can hear Genfärd playing in the Abbey of Humility. A crushing non-presence, a violence that is so quiet and so fulfilling. The grinding noises, the floating voices are meditative and quietly lead up to the Apocalypse as our technological Nihilism demands its price, its toll. This is the sound of the last industrial machines trying to keep up the last human era before pure Being (a return to the Greeks!) will surface again in its utter splendour and awe. The music demands our devotion to the Sacred, our humilty, and at the same time we enjoy the Sadistic Nature of Being, its cruelty which we can hear through those creeping and screeping sounds. This is an awakening into a state of utter torment and inhumanity.

A non-comforting, a nauseating sense of urgency, radio-frequencies of a past war, a lurking primitivism captivate the listener, take a hold of him and turn him into a Victim-Executioner: the loss of Self.  The music is master! In the distance metallic sounds intersect with suffocating ambient clouds, like the gas clouds described by Jünger in his war novels. The invisible, yet foul smelling Death. Poisonous clouds as messengers of Death that come and go with the wind. The interplay of Death and the Elements. A martial beating of drums that announce the coming of the Svn who gives herself relentlessy and without mercy. Caught within the trenches of Life we must face the inevitable, our Sein-zum-Tode and the Joy before Death that welcomes it. Within Eorthe the putrefaction is at work and this also symbolizes the Alchemical process within us as Adepts of ancient paths, such as the Seven-fold Way of the ONA.

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(Art by Kristian Olsson)

This music echoes the Abject core of our inhumanity (and for the chosen ones: a sur-humanity) – the Bataillean abject matter which is alive and pulsing. Genfärd enriches us, flows through our being as its sound is an excremental one:

“Sexual activity, whether perverted or not; the behavior of one sex before the other; defecation; urination; death and the cult of cadavers (above all, insofar as it involves the stinking decomposition of bodies); the different taboos; ritual cannibalism; the sacrifice of the animal-gods; omophagia; the laughter of exclusion; sobbing (which in general has death as its object); religious ecstasy; the identical attitude towards shit, gods and cadavers [….].” (Bataille, the Use-Value of D.A.F. de Sade)

Bataille identifies two polarized human impulses: excretion and appropriation. These are our excremental, orgiastic impulses vis-à-vis our  institutions, traditions, and both come natural to us and are developed through us, and not by us.

The two pillars of the Temple of our Acéphalic Weltanschauung symbolize the extreme “human and all too human” duality of these two impulses and we regard them as an enormous force, as an UR-manifestation of the in-human, the acausal, the black flame within us. Truly religious (re-ligare: the connexion with the Numinous) communities/nexions, dictatorial religious (mysticism of the Blood) states are a prime examples of communities where these impulses are given their freedom and where they both reinforce each other despite their seemingly opposite nature. One must look beyond their appearance and see their cosmic interplay as the cosmic itself is a violent and living organism. We regard das Ganz Anderes, the Bataillean heterogeneous, the radical Other as an important emanation of the Sacred that encompasses everything.

Genfärd is a collection of audible heterogeneous matter, throbbing and active base matter having its own eternal existence. The artist has been able to dive headlong into the Volcano of our impulses and after a careful and alchemical Work has been able to extract the most quintessential Numinous sounds.

Solve et Coagula! Behold the ominous Silence within them. Let the sounds of Genfärd guide you.

Von Sanngetall, 128 yf

SIR: the Pathway to the Sphere of Mercury

Your are about to leave the Sphere of Terror and Sinister Knowledge. The Alchemical path of the 7FW demands utter concentration and the Will to Change, the Will to Grow. Ye shall travel the valley of Death…the valley of misfortune and this shall make thee Great. Look back at the Sphere of the Moon, smile at the Sinister Goddesses as you prepare yourself for the Sphere of Mercury:

“…WITH A BLAST, OF MY TRUMPET! I HEAL, YOUR WOUNDS!
Before you the yellow sigil of Mercury. Touch it.
Armed with the knowledge extracted from the pool,
you are now entering the dark sphere of Mercury.
This is a desolate place.
Heath blasted by fiery tempest,
scorpions eating charred animal.
See, how the dismembered are scattered to the bitter winds!
The air congeals and chokes.
Farewell happy fields! Hail horrors! Hail!
This is the sphere of transformation.
But do not tremble in the face of a breeze that would dismantle your features.
Instead, be indulgent,
remember all that you saw in the bloody pool,
remember your deepest desires.
Before you now is a black inverted pentagram.
This, is the womb of Mercury, the eye of Satan.
This, is the gateway, of transformation!
The pentagram will begin to move closer…
you will feel the fear and sensuality of metamorphosis,
your form cracking, shedding and mutating,
as it takes on the attributes, scryed from the previous sphere.
Transformation, will be complete, when you pass through the pentagram,
and emerge on the threshhold of the next sphere,
as that, which you desire to be.
Only intense lust for this outcome will pull you through.
Passivity will render you as useless ash,
cast, into the pit, of a particular nameless horror.
But hark! The pentagram grates forth… TRANSFORM!!”

(Christos Beest, SIR)

gate-of-mercury

Von Sanngetall, Gate of Mercury (2003)

Mercury – as god, planet or metal – is the changing substance itself, a fluid, and strictly speaking does not belong to the different phases. Mercury is the changing matter itself and Jung called it an archetypical symbol which encompasses many contradictions. As the collective unconscious is very complex Mercury has multiple forms.

Look at the illustration of Mercury and follow those lines, a fluidized surface as it were. An image of ever becoming, a never ending process which is not just a stage but the whole alchemical process of individuation as a whole. Look at your life, the lifes of those close to you: all lines traversing the Lebenswelt around you. See how they interact and inter-connect for there lies growth and inner transformation. Benefit from the interconnectedness, a Being-with-Others as Myatt has exemplified in his Numinous Mysticism. Like blood the energy flows through us and by connecting with others we create a Sacred Space.

Since Paracelsus we have three alchemical elements and Mercury is the Soul of becoming, the energetic flow which travels through everything. It is the symbol which unites cosmic, physical and psychic contradictions. Mercurius is the world creating Geist/Soul which is hidden or caught in matter and our bodies. It is our Way to the Source. 

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Mercury was first the Roman god of Trade, and later on equated with the Greek God Hermes.

Mercury symbolizes the process where that which is lower and material is being transformed into something higher, bodiless and spiritual. Its metal therefore refers to the volatility of the spiritual.

Mercury is at the same time the devil (Sinister Tradition: ATU XV Deofel) and a fraud,  but also a redeemer, a noble Saviour. According to the description of ATU XV the pathway from the Moon to Mercury “leads to a Sinister awakening, a primal awareness of the vibrance of life that possesses and creates the ‘accuser'”. The Sinister Tradition refers to the Sinister aspect of Mercury not to narrow down Mercury, but to create a dialectic movement: thesis – antithesis – synthesis. The Accuser is needed to challenge the magian values in order to transform yourself. First indulgence and the search for balance, individuation.

This is something I would like to stress: the alchemical Path of the ONA is exactly about creating this (momentary) balance, about the search for the Sacred which is now lost in our secular world. As an acephalic you do not just seek indulgence for the sake of indulgence. Sacrilege (for example the Black Mass) is meant to provoke in order to challenge a status quo but these are only causal means and can never be an end in itself. Provoke yourself with acts, thoughts, insights that stir a commotion, that make you wonder your current point of view. This could be physical or mental act. An example:

  • I have a fear of heights. As a brother of the OJB Stephen Cox challenged me to descend a rock formation when I participated at the Albion Pilgrimage. I did not conquer my fear forever, but I accomplished the task.
  • Some years ago I started this blog but I gave up. Now I have set myself the challenge to publish regurlarly to improve my writing, to share my knowledge, to provoke thoughts, … 

Set yourself a task, a challenge and let the mercurial water flow. Benefit from the transformation and move on. According to the alchemical tradition Mercury appears in various forms: the arcane substance, the anima mundi, a hermaphrodite, man-woman, two dragons, the chtonic tripartite, the lapis philosophorum, and other forms. You are bound to meet Mercury on your Way!

Mercury is all about setting goals, becoming your own ‘accuser’ and most importantly: liberate yourself from temporary abstract ideas as stated by Christos Beest. Let the ism’s and its abstract goals flow. Do not become a slave but master them and move on. The Numinous is the laughter of the Acephalic God, the Deus Absconditus who is mad and raving. 

Agios O Noctulius!

Sources:

  • SIR by Christos Beest
  • Alchemy and Psychology
  • From Anima to Zeus
  • Writings by D. Myatt

 

Von Sanngetall, 128 yf

The Abyssal Fire

“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

Literature:

Nietzsche and Buddhism – R.G. Morrison (1997)

The Doctrine of Awakening – J. Evola (1995)

Inspiration:

Fellow Adepts

D. Myatt & ONA

Zen Buddhism (Zazen)