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)

The Return of the Wolves

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Fenrir unleashed, Von Sanngetall, 129 yf

Wir rufen deine Wölfe –  We call your Wolves

We call your Wolves

And call your spear

We call all twelve

Down from heaven to us here.

 

Above all we call you,

Now comes the Wild Hunt,

Now let the horn resound,

No lament for the dead.

 

The enemy has already fallen

Before the morning breaks.

 

The prey has no name,

The enemy has no face,

The carcass has no seed,

Righteous is the court of justice.

 

The harvest is past,

The chaff is daily sold,

The raves now demand

The portion they are due.

 

The hunt has begun:

Now, Lord, your salvation sustains us!

Friedrich Hielscher (1979)  (translation from German by Michael Moyniham)

 

Flanders visited by Naya

Recently I read a number of articles reporting the return of the wolf in Flanders. Although such news has been reported before, this time the wolf, called Naya, has actually been spotted in our most eastern province, Limburg, on the border with Holland. Naya has been seen in a natural area called Bocholt. Although this is a roaming specimen, according to specialists it will not take long before this noble species settles again in Flanders. And this is something we have to prepare for, as this remains one of the most mythical and powerful creatures of our Abendland. 

In the medieval epic Ysengrimus, written in 1148 – 1149 and probably written in my birth city Ghent, the wolf and the fox play the principle roles in this satire of human/mundane behaviour. The epic creates an inverse world which is critical of the medieval society, as deceivers are being deceived themselves, the weak are stronger than the powerful and so on. The wolf Isengrimus and the fox Reinaert are enemies. Reinaert is cunning and smart, while the wolf is depicted as brute and loudmouthed,  whose only desire is to eat. In this epic the wolf is portrayed as the monk, the greedy Magian for many monks lead a very selfish life as their orders were rich, and although the Christian creed is all about donating to the poor, the Church as an organization became focused on power and material wealth. The spiritual/chivalrous core of the Christian faith (compassion, love, defending the weak) has only been kept active by occult orders and by some genuine monasteries. Now, in Ysengrimus the picture of the wolf is thus not a pretty one, as he is seen as a representative of the Magian caste of greed and selfishness.

But this is of course not a Paganus way of looking at this beautiful and proud animal. We can state that this animal represents the Numinous, an elusive and ancient force of a once uncorrupted Mother Nature, of a primal Eorthe. As Chris Van Steenwegen, director of a Flemish nature organization called Natuurpunt, writes: on the one hand they are phenomenal and fascinating creatures for they are part of old and new stories (we recall the importance of a mytho-poetics for a new Solar Imperium), and they trigger our imagination because they are connected through the earth with the Acausal.  On the other hand they fulfill a unique role in their habitat because they are top predators as emperors of the food chain. They cannot be replaced and as they are back in Europe: they must stay here! They belong here.

Researchers have concluded that the wolf does not need a vast wilderness to settle himself, but enough food such as does and wild boars, a sheltered place to rest, a natural environment is more than enough. And this is exactly what Flanders has at this point, so if we let it happen, the wolf can return to Flanders permanently, as in Germany and France. This is only a matter of time.

Of course, in Flanders we are no longer used to living together with such wild animals because our region is densely populated with lots of concrete, and mostly ugly houses. Our historical cities are wonderful and unique, but our countryside needs some serious re-evalution (if this will ever happen?). If we want to make the comeback of the wolf a success, then we will need a plan of how to live together, how to protect the cattle, how to make sure that the wolves can wander the countryside without having to pass busy roads and so on. In Germany the plan ‘Willkommen Wolf’ has successfully prepared the Germans for their new wild neighbour.

These animals seem dangerous and wicked (the way they are always depicted cfr. Isengrimus) and tough, but they are first and foremost very shy and vulnerable when it comes to re-introducing them in such areas as Flanders. We do not have vast woods where these animals can roam freely and where they are truly in charge. It is up to us in Flanders to adapt ourselves, and to rediscover the ancient connexion with the Land, the Soil and its original inhabitants. The Western Gestell has turned everything into an object for profit, in the service of the worship of money: the land, animals, water, wind, fire, …. Leftist and naïve ecologists do not believe in this Numinous connexion with the Soil and the importance of the Heimat, and thus they actually participate in the pitiless lobby that turns air, water, soil and fire into objects of profit.

The Numinous energy which connects these vital elements is something that passes through us as well, and we have forgotten all about that. The Return of the Wolf should wake us up again. Of course, I am well aware of modern man’s addiction to moneymaking and profit, so will have to go through the Sinister period of the Kali Yuga, the ultimate fulfilment of Nihilism, before ‘we’ (or a successive species or none at all) will rise up again, but this time in balance and in pure awe with ‘its’ environment. Like a pack of Wolves we or the successive species will have to learn to adapt to Gaia’s rule and learn to become invisible, wordless so to speak. Now, we as a species are addicted to being loud, visible, noisy, omnipresent and this is our Hubris for which we shall be punished. Now, this apocalyptic note cannot stop us from taking action, and protecting the wolf in order to make sure that this roaming specimen can become a pack of wolves again! 

Friedrich Hielsher

The mighty Wolves play a central role in the beautiful poem by the Conservative Revolutionary artist and mystic Friedrich Hielscher (1902 – 1990). As stated on the sheet of the marvelous anthology Wir rufen deine Wölfe (Ahnstern – various neofolk bands such as Werkraum, Turbund Sturmwerk, …) Friedrich Hielscher was a most multifaced artist, and he was the founder of a religious system and the head of the heathen-panentheist Independent Free Church. In his mystical system the Christian God and the gods of ancient Europe were united in order to celebrate the return of the Divine.

As a Conservative Revolutionary Hielscher resisted the causal form ‘National-Socialism’, and he believed, like Heidegger, in a spiritual and cultural potential that was held by the German Volk. As mystics Heidegger and Hielscher are tributary to the poet Hölderlin. Like Hölderlin Hielscher was very much attached to the idea of the Heimat, and Hielscher believed in a secret Germany (Geheimes Deutschland). In line with the Conservative Revolution Hielscher did not agree with the crude biologist science of social Darwinism (devoid of any mysticism and Numinous core) on which the populist version of the NS ideology was founded.  Heidegger too was very much disappointed in the way National-Socialism had developed in the course of WWII. Here Heidegger saw the continuation of the Nihilism that was, and still acts, as a destructive force within the Abendland. This was a deadly force which Nietzsche had dealt with, and Jünger as well in the Gestalt of the Worker-Soldier. Heidegger at first believed that NS could overcome this Nihilism and introduce a new dawn of our Greek heritage.

Now Hielscher did not focus on a new dawn as he actually connected paganism with an essentialist ethnic Weltanschauung (which in NS was overshadowed by its emphasis on the war industry). With the poem “We call our Wolves” Hielscher sets forth his belief in the Ancient Gods of Germanic paganism and their Return (the image of the Wild Hunt). Here Hielscher invokes the Wild Hunt, led by Wotan, and it will claim many victims so the poet cries out to the Lord: “Your salvation sustains us!”.  

The poem is in a fact a prayer to be saved from a faceless enemy with a seedless carcass (the Heideggerian das Man, the mundane crowd infected by Nihilism). The Wild Hunt actually revives the ancient pagan intoxication and enthusiasm, which was killed by the Kali Yuga. As such Hielscher opposes the industrialization of the West, its consumerism, the deadly technological growth by calling forth the Ancient Germanic gods by using the image of the Wolf.

The ‘twelve Wolves’ called upon are the Ancient gods: Loki, Freya, …. And they are led by Wotan, the Archetype of frenzy and magic. Hölderlin and Heidegger returned to the ancient gods as well, to the Greek ones, but they did not believe in a possible return. The World of das Man was no longer ready and equipped to receive them and to welcome the Gods back. With Hielscher however we see some sort of a compromise: he invokes the ancient gods as the pack of twelve wolves, and through their Wild Hunt he calls upon the Lord, whose salvation sustains us. Nor Heidegger nor Hölderlin believed in the value of the Magian religion, but somehow Hielsher did and he connected the Christian Lord with the twelve main Germanic gods.

Ragnarokr: Joy before Death

Nevertheless this difference these three German mystics and their poesis of the Heimat wake up ancient forces within us. We can learn from them that the presence of the Wolves is direly needed: both in the flesh and in the spirit. The Wolf Naya embodies the flesh and spirit of our dying Abendland and its Return is most Joyful. The Nihilism of our technological and industrial era is not omnipresent, nor cannot it destroy the mytho-poetic power of what once was great. Spengler taught us everything about the rise and fall of cultures and civilizations, which has been translated into the occult system of the Order of Nine Angles. We applaud the Return of the Wolves and may the Wild Hunt be ruthless so that the coming Ragnarok will be fruitful. Agios O Fenrir! Joy before Death! 333!

Von Sanngetall, 129 yf

  • Various sources of inspiration:  articles, wiki, the Anthology ‘Wir Rufen deine Wölfe’, Heidegger, Myatt, …