The Sphere of Agape, Eros & Ecstasy

I have just finished my artistic exploration of the Sphere of Venus as part of my intent to symbolize the whole Tree of Wyrd, as a sign of my dedication to the Sinister Tradition.

A lot has already been written about the Sphere of Venus, the astrological aspects of Venus, so no need to copy them. Also the Sphere of Venus has already been described in the Mss of the ONA. There are a few things I have personally added through my exploration of its singular power.

First of all, and part of the exoteric strategy of the ONA, the reference to one of the most ancient symbols of the West, namely the magickal script of the Runes. Specifically for Venus I have drawn the Othala and Fehu Runes.

Fehu

Fehu, of course, as the Rune of Freya, the most powerful goddess of love, war and sexual attraction of the Northern pantheon. Fehu’s energy stands for the Will-to-Power, Sexual power, Feminine and matriarchal Power. The Rune itself means ‘cattle’ and stood for mobile wealth. But I prefer not to pay attention to the ‘materialistic’ connotation of this Rune as materialism is already the main focus in the West nowadays. The Rune’s spiritual power lies however in the energy, the transference from the acausal to the causal through Love/agape, in the ability to feel empathy, to feel connected with your folk around you, good friends, soul mates, between lovers but also the connection with Nature, your Heimat. This also denotes wealth, but a spiritual one. Being, as Heidegger wrote, is always a being there (Dasein) as we are thrown into this world (Gefallenheit) we are here with others and the Other. There is the transference of energy, of experiences which we are building on and how we shape who and what we are at this moment, but always with a higher aim. For those who are able to ‘feel’ Fehu, to feel the green glow of Venus, reassuring yet tantalizing, know that there is something Eternal calling us. As Myatt described this very well: there is no division between us, ipseity is just an illusion and ipseities offer us no answer, no matter how we are longing after definite answers. The Sphere of Venus offers no answer, but its green colour, one of the colours of Nature, can actually soothe us. Not soothing us ‘to sleep’ but actually an awakening, a break-through. 

The feeling of  empathy and compassion is one through which we become humble again, (as opposed to the ‘Black Magic’ formulas of becoming gods), and then we are ready to receive the richness from the acausal. The Sinister demands one to go beyond one’s limits and to leave the Ego behind. Just like in the alchemical Opus we have to become a vessel ready to accept without hesitation. The same applies to showing compassion: we can learn to love, to hold on. Agape is a Greek term which refers to such a state of mind and which is far more spiritual than the word ‘love’ that is used nowadays. Agape refers to a state of mind which destroys all illusions and puts us in an unconditional position. Unconditionally religious (religare = to connect). A most orthodox state of mind. Bataille demanded us to be ferociously religious. And we will  not contradict him!

Bataille also referred to ‘love’ and ‘friendship’ as forms of wordless communication, a communication without demands, words, and this puts one in a delicate position almost defenceless. One enters the energetic Continuous where boundaries by definitions no longer apply. When I meditate I open my being-there to the World, and I let go of all my thoughts by casting them aways as illusionary. Agape is for those who are committed to an acephalic path of pure, selfless commitment. The ‘I’ is no longer present, one is devoted to a higher cause, devoted to the happiness of a friend or lover, to the spiritual realization of one’s Wyrd, the Wyrd of the West. A Higher Destiny of which Spengler and Heidegger wrote. Agape is also a Christian term, but one should not be afraid of it, or cast it aside as something ‘un-satanic’ or ‘weak’, for the term goes beyond all morality: to feel connected is a naturalistic essence. It goes beyond ‘good & evil’ and orthodox Christianity (its roots being Gnostic) is well aware of that.

We are all driven by a thrist, a longing, a will-to-power (Buddhist tanha), and we all have the need to satisfy this but let us not focus on that kind of easy satisfaction. Those urges and cravings steer us away from any possibility to inter-connect, to feel the energy drawn from the acausal to the causal.

Othala

The Othala Rune’s energy denotes the spiritual inheritance from our ancestors, our people, the land where we have been raised, its traditions, its folklore, its customs. What can we learn from those traditions that also played an important role in Europe such those of the Greeks, the Romans, the Arabs, Christianity and gnosticism. What can we learn from them? I genuinely believe in an Wordless tradition, a Tradition of the Soul which has been causally transferred through the ages into the Alchemical Tradition of the Great Work. The Sinister Tradition and my particular acephalic path are based on those ancient insights, add new ideas but are loyal to the Tradition.

Now, the Othala Rune exoterically reconnects me to my Heimat, the environment where I have been raised and which strenghtens me to honour those ancients Traditions. Albeit there being different high cultures (Greek, Roman, Arab, Christian) this is not about modern-day multiculturalism. Multiculturalism is only focussed on the causal (food, spice, habits and so on) while an über-cultural Tradition is about the lifting of the Soul, about what Jung referred as a collective unconcious. The Green sphere of Venus can be seen as nurturing that feeling of connecting again.  

Another important aspect of the Othala Runes can be traced back to nobilitas, nobility, being noble. And this is an important element if we desire to grow spiritually, to evolve further and further away from the pathetic state of the mundanes in order to realise the Nietzschean Overman. Hence the connection with the Fehu Rune in the Sphere of Venus.

The Wet Path

Alchemically speaking this is the Sphere of Conjunction (in Naos one refers to Coagulation but I cannot agree with this). In the Hermetic Arts Conjunction occurs when a synthesis, a conjunctio occurs of the anima and the animus, the unconscious and conscious, the natural and that which one knows. One must therefore enter the Continuous and start to look introspectively: the Geist must turn towards itself (the inner change of which Myatt writes) instead of always looking at the outside. We must let ourselves be seduced by the Numinous or what Bataille calls the Sacred. Situated in the Sphere of Venus we talke about the Feminine principle, the eternal-Female which has always been honoured in the Satanic manifestation of the Numinous Sinister Tradition. This is quite a revolution as most Satanic ipseities are male oriented, and regard the female as being submissive, to be controlled. In that opinion these paths do not differ from the Magian beliefs they claim to criticize. The Sinister Tradition however is unique because of its utmost respect towards the female. This is based on the Alchemical understanding of the anima and the animus.

The Path of Venus is what is called a wet Path where the practioner is burnt by water. In the wet path of hermetism there also occur sexual symbols. The sexual act can therefore be seen as an alchemical process in which man and woman are united in love. The conjunctio of man and woman is akin to the operation between two vessels:

“the active and passive, the golden force against the captivating and sympathetic wet force that ‘dissolves’ the former and its own ‘enclosure’.  […] ‘Our corpereal gold is as though dead before it unites with its mate. Only then is the secret, interior Sulfur developed’. […] ‘With the Sulfur of Venus, the inner sulfur of man is rectified, reinforced and wholly perfected’.”  (Julius Evola, The Hermetic Tradition)  

Death &  Ecstasy

Interestingly, Evola also mentions the fact that the hermetic texts frequently “speak of a death that is a consequence of the coniunctio, of the ‘joining’, perhaps it also refers to the trauma that can occur at the height of the embrace and orgasm if subjected to a deliberate control.” Bataille referred to the orgasm as a ‘little death’ and this is exactly what occurs at the culmination of the sexual act: ecstasy or ekstasis: going beyond of oneself. In this moment of rapture one become headless, acephalic as one transgresses the limits of ipseity.  The Sphere of Venus can therefore be deadly as well and the Dark Goddess Darkat reigns most supremely.

Dragon and the Ouroboros

In Naos one can find the symbol Dragon as being atributed to the Sphere of Venus. I have chosen the Ouroboros as it stands for the endless flux of energy, birth and Death, creation and destruction, and I find these aspects united in the Sphere of Venus. Freya as a Goddess embodies both love and war, creation & destruction. The dragon, often described to Mercury with which Venus is connected, devours itself and recreates and archetypically symbolizes the collective UR-grond of the Life Cycle.  The attribution to Mercury is perhaps more accurate but Venus does possess such maternal qualities as well for the Water, as they element of Venus, also refers to the maternal water from which we are all born. The Mother as a guardian of the Life Force.  

We can therefore conclude that the Sphere of Venus has much to offer to the practitioner. Approach it with the utmost respect. Enjoy the sexual rapture & the mystical Death. Become Acephalic!

Agios O Darkat! 333! 

Von S, 128 yf

Literature:

  • The Hermetic Tradition (Julius Evola)
  • Alchemie en psychologie
  • MSS by Myatt

I summon thee, the Headless One

I summon you, Headless One,

who created Earth and Heaven

who created Night and Day / you who created light and darkness;

you are OSORONNOPHRIS, whom none has ever seen;  you are IABAS, you are IAPOS,

you have distinguished the just and the unjust; you have made female and male

you have revealed seed and fruits; you have made men love each other and hate each other.

These are the first enigmatic sentences of the Rite of the Headless One which was found in the Stele of Jeu the Hieroglyphist in the Greek Magical Papyri, dating from approx. 350 CE. In this post we will be looking at some of the different uses of the term ‘headless’ in mythology and the occult, in order to situate Bataille’s specific use of headless or acéphale. Besides that we will also pay attention to Bataille’s emphasis on certain aspects of this term, namely the Gnostic origin and its overtly Numinous nature.

The Rite of the Headless One

This exorcism rite might have remained unknown were it not that A. Crowley was quite taken by the power of the Rite, and it became his favourite ritual for invoking the Holy Guardian Angel. Crowley used an adaptation (probably written by A. Bennett) and entitled it: The Invocation of the Heart Girt with a Serpent, or The Bornless Ritual.

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Remark: interestingly the term ‘bornless’ was used in Crowley’s version instead of the original ‘headless’. In my research and in the excellent blog post ‘Akephalos – The Rite of the Headless One‘ (here you will find more details on the Rite, its history, the etymology and so) it is said that  Israel Regardie made a go of suggesting “In many primitive languages, the word ‘head’ is often used as an equivalent of ‘beginning’ . . .Therefore headless and bornless can be seen as synonyms referring to a deity without beginning.

Headless?

You may ask yourself the question why did they refer to this Deity as being Headless? How was the term headless used in mythology and the occult?

  • Headless beings were known in mythology: various species of mythical headless men “were rumored to inhabit remote parts of the world. They are variously known as akephaloi (Greek ἀκέφαλοι, “headless ones”) or Blemmyes (Latin: Blemmyae; Greek: βλέμμυες) and described as lacking a head, with their facial features on their chest.” 

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A Blemmyae from Schedel’sNuremberg Chronicle (1493).

  • Beheading or the punishment of decapitation is an ancient one which had significantly more meaning in Traditional societies (as opposed to our derailed way of living in the Kali Yuga). In ancient pagan faiths executed criminals were rumored to become Akephaloi after their beheading and to roam around as spirits. Celts believed that the soul resided in the head of their ennemies and therefore they practiced headhunting: capturing a head meant capturing the soul of an opponent. This violent tradition is still visible through the ONA with the depiction of Baphomet, the Mistress of the Earth, as a dark violent Goddess to whom human sacrifices were (and are) made. You can see her holding the head of a young man. One of her chosen victims…

mousa-of-swords

Agios O Baphomet, our Mistress of Blood

  • In his interesting blog post Akephalos (no longer available as it seems) the author refers to a possible identity of the Headless God, namely  research done by John Colman, Professor of Egyptology at John Hopkins University and The Oriental Institute of the University of Chicago. “He  tells us in The Enigmatic Netherworld Books of the Solar-Osirian Unity, in which he deciphers hieroglyphic content from the tombs of Tutankhamun, Ramesses VI, and Ramesses IX, that Akephalos refers to the Egyptian Osiris, but not in the form of the mummified god of the Underworld – rather as a deity of solar-reunification, Ra-Osiris. Darnell provides evidence, based on archaeological finds and Egyptological research, which shows that the head of the headless form of Osiris is the Sun, and that the solar Osiris is one with Ra.” So, the Headless One is here understood to be the decapitated Osiris. A claim which I have read in other texts as well.

isis-and-nephtys-with-re-osiris-litanie-of-re-from-the-tomb-of-nefertari-xix-dynasty-ancient-egypt-685x1024

Isis and Nephtys with Re-Osiris. Tomb of Nefertari. XIX Dynasty.

  • The concept of a headless God is however not just literally a question of decapitation, but it refers to its ontology, namely the acausal nature of this God. The Headless One cannot be causally grasped: there is not a single reference to his origin, his name, his representation and this brings us to the Gnostic nature of this particular Deity.  The Headless One should not be seen as a seperate or eminent being, but he is imminent and thus he is the mystical source from which everything and everybody originates (ref. Ecclesia Mysteria). In the Rite however the word ‘created’ is used, and this must be the Christian influence on this syncretic text, namely the Headless One as a creator God. From a Gnostic point of view this would be impossible. The Gnostic tradition refers to the deity as the Deus Absconditus, the One who is absent. Absent as a seperate being, but ontologically everywhere as an imminent presence.

The Headless God as being Gnostic: Bataille’s AcéphaleThis brings us to the very core of our Acephalic mysticism: why did Bataille choose a Headless monster (as he himself described it) and headlessness as his main mystical principle. How did he come up with this?

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The Acéphale (2013). New version byDenis Forkas(his copyright!) for Behemoth’s The Satanist

You should know that Bataille was a librarian and had access to a vast amount of books and research. In his never-ending quest he encountered old amulets with depictions of Gnostic deities and the Headless One. Being an iconoclast and an anti-modernist he was immediately attracted to the Gnostic Weltanschauung. Bataille’s view is also determined by a profound dualism: the Profane versus the Sacred. Just like Heidegger, Spengler and Evola, Bataille was highly critical towards the ‘modern’ evolution and the profound lack of connectedness: modern man lived in a discontinuum obsessed with their identity and mundane projects. Bataille however regarded the contact with the Continuum/Sacred (Numinous if you will) as a fundamental Being-present-in-the-World, but it was being denied and suppressed in the name of ‘progress’. Unlike the magian beliefs Bataille did not choose to ‘escape’ to another and morally better world, Bataille saw the Sacred as imminent, as ever-present in matter.

foto-bataille

Georges Bataille (10.09.1897 – 09.07.1962)

While Bataille liked the antinomian, heretical stance of the Gnostic currents his interpretation was itself one of the most radical: while many Gnostic sects cursed matter as being the creation of Jahwe, the Demiurg, Bataille favoured matter and looked for the Sacred within matter itself:

“the severed ass’s head of the acephalic personification of the sun undoubtedly represents, even if imperfectly, one of materialism’s most virulent manifestions”. (Base Materialism and Gnosticism)Bataille here refers to one of the presentations of ancient deities on the amulets and he regards the acephalic God as a virulent manifestation of materialism. Bataille recognizes the Gnostic’s principle of matter as being active and having “its own autonomous existence as darkness and as evil” and evil as a creative action. Bataille actually recognizes his own point of view in the antinomianism of the Gnostics. They were heretical because they did not see matter and evil as “degradations of superior principles” (magian point of view). Bataille realized that not all Gnostics did agree on this as a majority saw matter as a creation of the Demiurg and matter was seen as a prison from which gnosis or insight should free them. There were however antinomian cults that practised evil rituals (sodomy for instance) in order to show that they were liberated from the enslavement by matter.

Bataille however did not see matter as a sin (magian belief) or a prison (gnostic), but he actually located the Sacred in matter. As a practitioner of Tantric sexuality the flesh and matter were something Sacred and therefore Bataille regarded transgressions as a portal towards the Continuum. Nevertheless, Gnosticism did appeal to Bataille:

“it is difficult to believe that on the whole Gnosticism does not manifest above all a sinister love for darkness, a monstrous taste for the obscene and lawless archontes, for the head of the solar ass […]. The existence of a sect of licentious Gnostics and of certain sexual rites fulfils this obscure demand for a baseness that would not be reducible which would be owed the most decent respect: black magic has continued this tradition to the present day.” (Base Materialism and Gnosticism)Despite the fact that the Gnostic in the end aimed for something good and perfected (liberation from matter), Gnosticism  questioned monotheistic idealism and its practice of submitting matter to the spirit. Through their licentiousness the Gnostics aimed at disconcerting the human spirit and idealism. In the illustrious footsteps of the Gnostics Bataille refused to submit himself and his reason

“to whatever is more elevated, to whatever can give a borrowed authority to that being [he is], and to the reason that arms this being.” (Base Materialism and Gnosticism)

Therefore he submits himself to matter or what he calls base matter:

“base matter is external and foreign to ideal human aspirations, and it refuses to allow itself to be reduced to the great ontological machines resulting from these aspirations.” (Base Materialism and Gnosticism)

Base matter is an important concept in Bataille’s Weltanschauung and indicates clearly that the mystic has no wish to serve any ontological machine. Non Serviam is the central message here. It also shows that, just like the Gnostics, Bataille does not advocate anthropocentrism. In his view matter and energy go hand in hand, and actually the human Geist does not rule them. We can refer to Myatt’s vision about humility, compassion and empathy. Just like base matter the Acausal cannot be judged from a causal point of view. They may coincide, for instance a Nexion, but the Acausal cannot be reduced to anything rational.

I have already describedthe drawing by Breton. Bataille explains his choice for the Acephalic ‘monster’ as follows:

“Man has escaped from his head just as the condemned man has escaped from his prison. He has found beyond himself not God, who is the prohibition against crime, but a being who is unaware of prohibition. Beyond what I am, I meet a being who makes me laugh because he is headless; this fills me with dread because he is made of innocence and crime; He holds a steel weapon in his left hand, flames like those of a Sacred Heart in his right. He reunites in the same eruption Birth and Death. He is not a man. He is not a god either. He is not me but he is more than me: his belly is the labyrinth in which he has lost himself, loses me with him, and in which I discover myself as him, in other words as a monster.” (The Sacred Conspiracy)

The Acephalic Monster is not here to serve or establish for that reason any hierarchy, nor does it aim at laying down new laws. It headlessness sets him free from the prison of calculated reason, if only momentary because Bataille is well aware that a society does need order and laws. However in order to reconnect with the Sacred, one must be able to escape from one’s head. This is what Bataille calls transgression. The Acephalic One is neither God nor man; he is a monster which can be compared to the Minotaur that roams the labyrinth. Although Bataille’s will to transgress  may seem as a “call for chaos”, Bataille re-introduces the Acephalic One, following the example of the Gnostics, to question the ruling majority, the ontological machines at work crafting ‘our’ reality. The Gnostics challenged the dominant religions with their patriarchy and absolute hierarchies based on reason and logic.

acephale

The Acephalic One however cannot be approached through reason as he resides beyond the Causal, beyond the seven spheres. In the post Azal and the Nine Angles  V.K. Jehannum refers to Azal, a concept in Arabic theology and it is derived from Pahlavi a-sar meaning “without head”. As we have already discussed “without head” could also mean bornless, or without beginning, therefore Azal refers “to an absolute past, an eternity with no beginning. Ergo, Azal would be a suitable descriptor for the realm of Ogdoadic physis which lies beyond the planetary spheres.” Bataille did not put it down in these words, but his interest in ancient practices such as human sacrifice, decapitation, torture with a specific focus on the history of the Aztecs, Gnosticism, Christianity, Satanism and Tantrism shows his anti-modernist stance, and the fact that the past meant much more to him. It is a Continuum beyond Time which he called the Sacred realm, and perhaps we could say that this is what we find in the ONA, namely the realm of Ogdoadic physis beyond the Seven Spheres, beyond the Causal.

Bataille also earthened The Acephalic One by introducing Base Matter. In alchemical terms we could compare this to the Prima Materia which offers the energy to channel and presence the Sacred (or Numinous) in one Causal form or another. The Adept of Acephalic Mysticism searches within the labyrinth of the Prima Materia, and during this search he encounters the Acephalic Monster which has always been present within him, in-the-world, in the Abyss and the Cosmos.

adam

Adam as Prima Materia

Afterthought: Causal, Acausal, bornless…

We can conclude that the Acephalic One must be understood as a formula, a portal which introduces the Acausal within the Causal. It is not a man nor a god, but an entity which cannot be conceived, named, grasped by us, for we stand outside its realm. The Rite of the Headless One was an instrument to Crowley to invoke his Holy Guardian Angel, but would have been useless to Bataille’s Cosmic interests. Bataille utterly despite the instrumental. In the Rite the Headless One is being described as a God being able to undertake causal actions and this makes him a Creator God or a God of Work. The Acephalic One for Bataille is Omnipresent and Absent (deus absconditus) and does not undertake actions: a most sovereign UR-power whose gnosis can only be felt or communicated acausally.

Bataille clearly wanted to avoid a new ‘human’ construct, a new ‘god’ to be worshipped, for he was well aware of the inherent dangers and limitations. For such a God is only the mirror of man’s Ego. Bataille wanted to be ferociously religious: religare; to connect through presencing the Numinous without human intervention and without the trappings of time. I would like to point at Myatt’s textPersonal reflections on Some Metaphysical questions(Brought to my attention through one of the posts of the Misanthropic Nexion).  Myatt asked some important metaphysical question with regard to the causal/acausal, the Born-less and our human position. He concludes:

What, therefore, is the wordless knowing that empathy and pathei-mathos reveal? It is the knowing manifest in our human culture of pathei-mathos. The knowing communicated to us, for example, by art, music, literature, and manifest in the lives of those who presenced, in their living, compassion, love, and honour. Germane to this knowing is that – unlike a form or an abstraction – it is always personal (limited in its applicability) and can only be embodied in and presenced by some-thing or by some-one which or who lives. That is, it cannot be abstracted out of the living, the personal, moment of its presencing by someone or abstracted out from its living apprehension by others in the immediacy-of-the-moment, and thus cannot become ‘an ideal’ or form the foundation for some dogma or ideology or supra-personal faith. (Myatt, Personal reflections on Some Metaphysical questions)

In my humble opinion communication is the very keyword here: a wordless knowing which is an understanding beyond reason, an understanding with the heart and without the head. Myatt mentions art, music, literature, a modus vivendi (friendship, love) and operandi (honourful living, Sinister practice- as a means of communicating the Acausal and thus becoming a living Nexion. Furthermore Myatt defends a wordless and timeless (without beginning) knowing (ref. Azal, Dhar & Zamal as concepts of time within Islamic Alchemy) that cannot become the foundation for some dogma or supra-personal faith. Bataille’s quest was different, but he ended up with the same insights. 

In this respect Myatt and Bataille agree with each other. They both call upon an acephalic knowing and taking part in the imminent. Both their rites are wordless ones. 

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All that remains is Silence

Which was and will always be Eternal and Ever-Present

Sources (hyperlinks provided in the text):

  • Wikipedia
  • Blogs by V.K. Jehannum, Whollybooks, Sinister Polemics, Misanthropic Nexion)
  • David Myatt: Personal reflections on Some Metaphysical Questions
  • Georges Bataille: Base Materialism and Gnosticism – The Sacred Conspiracy
  • Ecclesia Mysteria

Von S, 127yf

_____________________________________________________________________

Addendum: the complete text of the Rite of the Headless One (source: Whollybooks)

I summon you, Headless One,

who created Earth and Heaven

who created Night and Day / you who created light and darkness;

you are OSORONNOPHRIS, whom none has ever seen;  you are IABAS, you are IAPOS,

you have distinguished the just and the unjust; you have made female and male

you have revealed seed and fruits; you have made men love each other and hate each other.

I am Moses your prophet, to whom you have transmitted your mysteries celebrated by Israel; you have revealed the moist and the dry and all nourishment; hear me!

I am the messenger of Pharoh OSORONNOPHRIS;  this is your true name which has been transmitted to the Prophets of Israel.

Hear me, ARBATHIAO REIBET ATHELEBERSETH [ARA] BLATHA ALBEU EBENPHCHI CHITASGOE IBAOTH IAO; listen to me and turn away this daimon.

I call upon you, awesome and invisible god with an empty spirit,

AROGOGROROBRAO SOCHOU MODORIO PHALARCHAO OOO

Holy Headless One, deliver me, (your name), from the daimon which restrains me,

ROUBRIAO MARI ODAM BAABNAOTH ASS ADONAI APHNIAO ITHOLETH ABRASAX AEOOY

Mighty Headless One, deliver me, (your name), from the daimon which restrains me,

MABARRAIO IOEL KOTHA ATHOREBALO ABRAOTH

deliver me, (your name),

AOTH ABRAOTH BASYM ISAK SABAOTH IAO

He is the Lord of the gods; He is the Lord of the inhabited world

He is the one whom the winds fear; He is the one who made all things by the command of his voice.

Lord, King, Master, Helper,

Deliver this Soul

IEOU  PYR  IOU  PYR  IAOT  IAEO  IOOW  ABRASAX  SABRIAM  OO  YY  AY  OO  YY  ADONAIE

quickly, quickly, good Messenger of God!

ANLALA LAI GAIA APA DIACHANNA CHORYN

I am the Headless daimon with my sight in my feet; I am the mighty one who possesses the immortal fire;

I am the truth who hates the fact that unjust deeds are done in the world; I am the one who makes the lightning flash and the thunder roll;

I am the one whose sweat is the heavy rain which falls upon the earth that it might be  inseminated; I am the one whose mouth burns completely; I am the one who begets and destroys;

I am the Grace of the Aion; My name is a heart encircled by a serpent;  Come Forth and Follow.

Being-towards-Death: hail Destiny

heidegger

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

Albion and Myatt

Inspired by my old pictures from Albion I would like to share some more. I particularly like the non-digital feel of these pictures. They were taken with a simple camera and this is now about 20 years ago. The pictures have a certain mystical quality which of course due to the subject matter is no coincidence. And I found it most fitting to present them to you by adding short selections of Myatt’s philosophy and vision. I find the photographs a most beautiful illustration.


Of understanding ourselves in that supra-personal, and cosmic, perspective that empathy, honour, and pathei-mathos – and thus an awareness of the numinous and of the acausal – incline us toward, and which understanding is: (i) of ourselves as a finite, fragile, causal, viatorial, microcosmic, affective effluvium [6] of Life (ψυχή) and thus connected to all other living beings, human, terran, and non-terran, and (ii) of there being no supra-personal goal to strive toward because all supra-personal goals are and have been just posited – assumed, abstracted – goals derived from the illusion of ipseity, and/or from some illusive abstraction, and/or from that misapprehension of our φύσις that arises from a lack of empathy, honour, and pathei-mathos. (The Way of Pathei-matos – a précis)


In the philosophy of pathei-mathos, physis is used contextually to refer to  the relationship between beings, and between beings and Being, which is of us – we mortals – as a nexion, an affective effluvium (or emanation) of Life (ψυχή) and thus of why ‘the separation of-otherness’ [11] is a concealment of that relationship; (Sarigthersa)


Thus the ethics I assume such an interstellar space-faring sentient non-terran might adhere to are based on honour and the apprehension of suffering and hubris that empathy provides; just as the ontology derives from a numinous awareness of how causal and fallible and transient every sentient life is in respect of the vastness of the cosmos (spatially and in terms of aeons of causal time), with such ethics and ontology a natural consequence of such a culture whose genesis is that pathei-mathos – ancestral, individual, societal – that derives from millennia of suffering, conflict, war, poverty, and oppression. (A Non-Terrestial View)


According to my understanding of Heraclitus, physis also suggests – as in Fragment 1 – the ‘natural’ being of a being which we mortals have a tendency to cover-up or conceal (Towards understanding Physis)


Is it therefore possible for us to discover our being, our physis – in effect, know Reality and discover the meaning of our existence – without such postulations, be they metaphysical or theological or otherwise? My fallible answer, based as it is on my limited knowledge and my own experience, is that it is possible; and possible by means of empathy and pathei-mathos. However, by necessity – given the personal (local) horizon of both empathy and pathei-mathos (4) – the knowing so revealed is (i) only our personal fallible answer, and also is (ii) always sans denotatum (5), a wordless empathic knowing that cannot be expressed (by words, terms) without in some way distorting it or denuding it of such numinosity as has been personally discovered (revealed) by empathy and pathei-mathos. (Some metaphysical questions)


Considered in such qualifiable terms, there do appear to be some promising signs: for it does seem that several modern societies are – via more and more individuals acquiring a new perceiveration and thence a new understanding – slowly moving toward that equality between men and women, that rejection of stereotypical gender roles, and that recognition of the importance – of the necessity – of the muliebral virtues; which, combined, manifest an enantiodromiacal change in our human physis and which change, which balancing of the masculous with the muliebral, consequently could evolve us beyond the patriarchal ethos, and the masculous societies, which have been such a feature of human life on this planet for the past three thousand years, genesis as that ethos and those societies have been of so much grieving. (Some Conjectures Concerning Our Nexible Physis)


Personally, I do believe that our human culture of pathei-mathos – rooted as it is in our ancient past, enriched as it has been over thousands of years by each new generation, and informing as it does of what is wise and what is unwise – can offer us both some guidance and some answers. (Some Conjectures Concerning Our Nexible Physis)

Von S, 127 yf