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

The Essence of Struggle 

“The Essence of Being is struggle; all Being passes through decision, victory and defeat. One is not simply either a god or a man, but with Being in every case there falls a combative decision that placed struggle in Being; one is not a serf because that exists among other things, but because that being harbors within itself a defeat, a lack, an insufficiency, a cowardliness, and perhaps even a wanting to be inferior and weak. Hence it becomes clear: struggle is that which places within and maintains within Being; it is what decides on the Essence of Being, and it does so in a way as to invest every entity with a decisional character: the constant acuity of the either/or; either them or me; either hold out, or succumb. This combative decisional character of every Being brings into the entity a fundamental mood, which is at once victorious rejoicing and will, the awesomeness of The untrammeled rush (resistance), elevation, and ferocity in one – which we are not equal to expressing in a word, but for which the Greeks had a word, recurrent in the great poetry of the tragedians: to deinon (that which insprires terror).” (Heidegger – course 1933-1935)

Heidegger as prophet and Alchemist of the Aeon of Brutalism by Von Sanngetall:


Von Sanngetall. 128yf

Being-towards-Death: hail Destiny

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Today, November 2nd, is All Soul’s Day. A Christian holiday on which the Christians are expected to commemorate their loved ones that passed away. A day on which time stands still as it were and one is asked to remember relatives, family & friends who haved died. An sich a beautiful Christian practice which Christianity of course inheritated and stole from our pagan ancestors. But that is not my main focus.

Togehter with my family I visited the cemeteries to greet the graves of those dear ones that passed away, and as such I obliged myself to reflect Life & Death, this Being-in-the-World, the interconnectedness with fellow humans, Nature and the Cosmos. Sadly enough this practice has almost become unknown. I am only 42 and I noticed that at the cemetery I was one of the youngest, because besides me there were mainly elderly people. Of course, most of them devout Christians, nevertheless they paid their respect to their loved one. They at least showed some honour, while those absent took advantage of this holiday, and went to the sea, took a plane to some horrid tourist hotspot in order to carry on their meaningless, mundane life. The kind of life Heidegger would have called ‘inauthentic’ as being out of touch with Destiny, out of touch with Culture, out of touch with the Greatness that surrounds us and should make us humble. Commercialism such as Halloween, plebeian life styles have taken over here in the West, and Tradition and Honour have been dethroned.

I have read the passages on Death and Being-towards-Death in Heidegger’s Being & Time (Zein und Zeit) and albeit being quite complicated, they are refreshing and the slowliness with which I read them, offered me time to reflect and meditate upon them. Heidegger saw the Decline of the West happening and reacted against that by offering a most spiritual vision which sadly has been covered and dissected by academics. Perhaps my reading makes it a bit more ‘simple’, but I am not interested in an academic debate on Heidegger. His vision on Fate was not just an academic theory, he wanted it to become reality.He wanted to discover the source of the West’s Decline and re-animate it and guide it to a new World to come. He aimed for an Event that would re-establish Dasein in honour and in empathy (Myatt) with Being itself.

Heidegger asked the question: “In what sense must Death be conceived as the ending of Dasein?”. When do we see a human’s life as ‘finished’? In Dasein there is a constant ‘lack of totality’ and this finds an end with someone’s physical Death. After Death that person is no longer considered as Being-in-the-World. Does this mean however that this person has reached a form of completion, a form of wholeness? And with this kind of wholeness, Heidegger refers to a fulfilment of life? Is Death a fulfilment of Life or should it be seen as a loss?

Now, Death should be seen as an integral part of Life, of Being-in-the-World, for our whole life is itself a Being-towards-the-End of life, A Being-towards-Death. Dasein, states Heidegger, is a way, a mode of Living and should not be ignored. By no longer taking up ancient tradidtions, by no longer paying honour to those traditions, one trivializes important moments of Life, of Being itself. That is exactly what is happening with ‘Das Man’: those meaningless humans living their everyday life and having their idle talks. These mundanes are no longer interested in these capital moment of life because trivial things such as sensation and fun is what drives them. ‘They’ believe that death has nothing to do with them. When someone dies, they seem to cry but in reality they are not touched at all. There is no empathy with the Way of Being, the Way of the Cosmos. Heidegger describes this as tranquillized everydayness. They are tranquillized: they feel nothing substantial because they have become numb and stupid.

I do fear Death, I do feel anxiety when I am confronted with Death but Death is a stimulus to reach that fulfilment, to find that fulfilment. Through love, walks in the woods, enjoying the cold wind, meditation, reflection and philosphy, inspiration through the likes of Nietzsche, Heidegger, Splenger, Evola, Bataille, Myatt, … I do not claim to have the answer to the question: what is Life’s most authentic fulfilment? But I do know that I have to find and search it outside of myself, it is something that stands out (Heidegger), it is something that strenghtens me as a human Being. It is also the spiritual mission and vision of the Order of Nine Angles and the representatives I have met online, in real life, sharing my vision with theirs knowing that we all believe in, namely the realisation of a Destiny of the West, a Galactic Destiny.

This is what drives each one towards one’s ownmost potentiality-for-Being (Heidegger). And may we all remember those who have done that before us, those who inspired us to become the unique being we are or want to become. I raise my glass! Cheers! Hail this Being-towards-Death! I salute Destiny!

Literature:

Being and Time (Heidegger)

Von S, 127yf