The Heimat and her gods

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Picture taken during a hike in the Pays Des Collines

“The poets tells us of the field’s growing verdant, of the valley, and of the flowing of the rivers that are wide open around prophetic mountains. This is a strange geography: a description of the Earth that we barely understand at first, assuming that we are concerned with a description at all here. Here the Earth is experienced in advance of the lucidity of a questioning knowing concerning the historical mission of a people. The Earth of the homeland here is not a mere space delimited by external borders, a realm of nature, or a locality constiuting a possible arena for this or that event to be played out here. The Earth, as this Earth of the homeland, is nurtured for the gods. Through such nurturing it first becomes homeland, yet as such it can once again fall into decline and sink to the level of a mere place of recidence, which accordingly goes hand in hand with the advent of godlessness. The coming to be of homeland does not happen through mere settlement, either, unless it is accompanied by a nurturing of the Earth for the gods, in which the Earth is held open for an encounter with the prevailing of the gods in the course of the changing seasons of the year and their festivals.” (Heidegger, Hölderlin’s Hymns, p. 95)

Heidegger’s Hölderlin’s Hymns have become a sort of ‘bible’ for me. Not in the monotheistic sense, but in the sense of a divine book. Not because of the author but because what is being presenced through the author. Through Heidegger such beautiful, poetic languages and long forgotten truths unfold themselves, there for us to be discovered and to be meditated upon. These lectures were given after Heidegger’s disillusion with Hitler’s industrial regime. While NS could have been a great movement with a hidden truth, the war, the war industry turned the regime into just another version of capitalism.

The Conservative Revolution had other more poetic values, and their concern was truly das Volk, the people. I myself focus on the regional variant, the tribes so to speak, which was once a major focus of the Order of the Jarls of Baelder.

Heidegger poetically talks about the homeland and the homeland, the Heimat, becomes the Heimat because of the nurturing of the gods. These are the gods of the European myths, the European mytho-poetic, which has become lost. Heidegger talks about godlessness… Whether these are the gods of the pagan myths, or the Dark Gods of the Pan-European Sinister Orders, that does not matter. These are gods that are connected, connexion as Myatt wrote, to our Dasein, to the very core of our Being-here, our Being-with-another as part of the European tribes.

The Earth is far more than just a locality or ‘a place of residence’. Now, anyone can live anywhere. Mass-immigration and so on. War and wheather conditions of course stimulate this, but that does not mean we have to accept this age of godlessness, this Kaii Yuga. We have to look beyond and we have to re-establish the connexion with the Heimat and das Heilige. Hölderlin wrote about the gods that have fled, but they are not gone. They are there in our ‘pagan’ hearts, and the light that shines from those beautiful and mystcial landscapes. Do not travel far but look around you and preserve Nature, enjoy Nature in a most respectable manner. Become a warrior from within. We need to nurture our homelands again. Enjoy the seasons and the festival. Rejoice!

Von Sanngetall, 129 yf

 

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

Restrained mildness and stillness

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Picture taken in the Provence, a sacred region of France

All power is to be placed in restrained mildness and stillness, and the innermost rest of resoluteness is to be preserved for the playing out of the highest necessities of Dasein from the most intrinsic plight and most extrinsic affliction. Steadfastness of the simple gaze at what is Essentially unique – the increasing ability to detach oneself from everything whereby ‘one’ can only ‘be’ at the point of doing something.”

Heidegger, Ponderings and Intimations III

The Worker’s shoes

a-pair-of-shoes-hero1‘The shoes’ by Vincent van Gogh

One of the paintings Heidegger wrote about is Van Gogh’s painting of a pair of shoes. In itself nothing particular, nothing sinister, nothing revealing, but the gnostic essence which is laid bare by Heidegger reveals a hidden side of this ‘simple’ painting. To Heidegger art reveals what a being ‘really’ or ‘in essence’ is stands for.

Heidegger regards these shoes as a tool, but one that seems unused, abandoned in an indefinite space. Heidegger notices that the shoes do not carry any traces of earth: “Just a couple of peasant’s shoes. And still.”

Through this painting Heidegger describes the essence of truth as an “unconcealedness”, something that has been dis-covered so to speak. The etymology of the English word ‘discover’ shows this most beautifully: a ‘cover’ has been taken away. The truth brings to light what was originally hidden, covered, veiled. To loose the truth means that everything will be hidden once again.

Heidegger used the painting of the shoes to talk about truth, about a particular event of revealing. Heidegger describes most poetically that from within the “dark opening” of the used shoe the “effort of labor” stares at us. The shoe as a tool is not something that should be cast away, as it has helped the laborer, the worker, the farmer during his hard and honest work on the field. Heidegger describes how “the wet and saturated earth sticks to the leather”. In this shoe “resounds the silent call of the earth” and how the earth has given us the grain. “The shoe (therefore) belongs to the earth and it is protected in the world of the farmer.”

The connexion with the Earth/Eorthe is a very important and most symbolic one. The Conservative Revolution, to which Heidegger belonged, was well aware of the gnostic and sacred importance of the Earth as a major force that is the exact opposite to the Enlightenment and the Industrial Revolution. These events have ‘centralized’ man’s position (in disadvantage of the Sacred) and his dependence on technology. One could say: the ultimate phase of the Kali Yuga in which man is alienated from the mystical origins of the Earth and started to disrespect the earth and its raw materials by turning these into mere instruments of profit. Today, only real craftsmen respect the genuine truth within raw materials such as the earth, wood, water, leather and so on. From within those raw materials the work of art presences itself and the craftsman, like Jünger’s worker-soldier, merely channels these hidden forces.  

A true craftsman presenced these shoes. They do not have a particular shape, they are dark and, as Heidegger notices, “the darkness shines from within them”. Their connexion with the Earth is therefore an acausal one: an acéphalic (beyond human and limited reason) resonance from das Heilige (Hölderlin), the abysmal Sacred (Bataille). The shoes are human tools but these ‘worker’ shoes form a connexion to a deeper and more traditional world. The same applies to the combat shoes of soldiers, the sandals of monks and so on. Such men transform and presence acausal forces, and their labor, their work, their struggle brings the Truth to light.

This cthonic resonance of the shoes brings us to the Greek pantheon of Dark Gods (Dionysos, Demeter,…) who reside in the Sphere of the Hidden, the Acausal, but which can be invoked by adepts, initiates of a Traditional Weltanschauung. A Weltanschauung which criticizes the modern world and its lack of the Sacred. Sinister traditions like the ONA’s, David Myatt’s Weltanschauung, the Conservative Revolution, the Traditionalists, Radical Paganism, the New Right all share this criticism, and their ‘acéphalic mission’ to bring forward the eternal essence of the Truth.

Their initiates do not simply see a used pair of shoes, but they all can hear its call which descends from the Greeks and rises up to the present Völkisch communities and those to come. I invite you to look at these shoes differently as well!

Von Sanngetall, 129 yf  

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, …

The Vril: a most muliebral Force

temporaryThe Völkisch Weltanschauung

From the end of the 19th century to the 1930’s the Völkisch Weltanschauung in Europe, and Germany in particular, was a clear sign that there was an occult/hidden revolution against the degrading influence of positivist science, industrialism and humanistic enlightenment. The rise of occult and obscure societies like the Thule and Vril Society were no coincidence as the ancient spirit in the Soul of Europa was being awakened.

The Vril society of Berlin was an obscure community (“Reicharbeitsgemeinschaft ‘Das Kommende Deutschland’”) which published a brochure entitled ‘Vril: die kosmische Urkraft’ (1930) and this described the Atlanteans as possessors of a spiritual ‘dynamo-technology’ superior to the mechanistic notions of modernist science (Clarke 2002: 166). A second brochure rejected the notion of explosive energy and focused on ‘free energy’. These revolutionary ideas concerning science and technology went against the hegemonic process of materialization that suffocated all life and culture and turned it into mere calculated ‘objects’ (Heidegger: Gestell). The Enlightenment had only brought us a masculous (Myatt) approach of endless analysis, division and multiplicity. We follow Evola who realized that Western life was “completely absorbed in ‘becoming’, with its focus on rational means, speed and technical efficiency.” (Clarke 2002: 57) The Völkisch movement and its occult societies were of course aware of this as well.

Vril as a victorious and transformative energy

With Serrano we concur that the West is facing “the shadowy age of involution, of the Kali Yuga”, “where nature has been abandoned to neglect by a rationalist and atheist science and technology.” (Serrano) Instead of a masculous science and technology (current industrial and technological revolution based on basic human needs) we must aim for a muliebral one (transformative, beyond humanism, one of bewilderment and awe) that does not aim for the disintegration of Eorthe into the abyss and nothingness (Serrano), for that is the path on which we are walking now.

This new approach of alchemical transformation is fueled by the Vril as victorious energy, as an accumulation of the power of

“anti-gravity of the unknown I, as a “truly transformative power which would fuel a virtual and biological mutation of the semi-divine race and of some man-animals into semi-divine men and thus making it possible to return to Hyperborea, to the Polar Thule. An inner, alchemical process, of transformation of the involuted being. A process of initiation by dregrees in the transfiguration of terrestrial man into celestial man, immortal.” (Serrano)

As Serrano writes this is truly transformative. Mytho-poetics are of great importance for the immortality of the human mind, of our Western Soul, and instead of creating new ones out of fiction, we should study the ancient occult theories on Thule, Aldebaran, Shambhala for these are transformative in themselves. Each of us must find the hyperborean Thule in our heart, for there we can start to build a new Solar Imperium and always with our our Death as perspective. Immortality is not something one achieves but immortality presents itself through us, through our Noble behavior, our Respect for Traditions, our inner ‘Vrilian’ transformation and the Transgression of all Laws. 

The Muliebral

In one of his latest texts “Tu Es Diaboli Ianua” Myatt asks the question whether Christianity “whether that religion is, given our thousands of years old human culture of pathei-mathos, a suitable presencing of the numinous”. A question that must lead us to the gnostic foundations of this Magian Weltanschauung as present-day Christianity enslaves its followers by installing an Iron law forged by a Godhead; an unquestionable male arch-divinity.

The Numinous, as seen by Myatt, is very much the Acéphalic concept of the Sacred, a “supra-personal, ‘cosmic’, perspective” towards the Divine, the Unreachable and which cannot be captured in words or ideas. While the Magian religions today monopolize the Sacred by installing a divine ruler who cannot be transcended, the true Mystic only worships his own devotion, the Nothingness, the Empty Space once occupied by God but now pronounced dead. Meister Eckhart did not describe the Sacred because of its absence as we humans cannot reach, imagine this. The Sacred can only be ‘sensed’ as it were, and through one’s pathei mathos one grows as an individual.

As Myatt describes there is a difference between a religious apprehension of the Numinous, the Sacred and the Paganus one. The religious experience, as taught today, is one that relies on books, scriptures, a certain distance, while the Paganus one means utter devotion (without book or scriptures) as it is all based on one’s inner experience, on the Numinous connexion one is able to make. There is no religious revelation of a higher truth commanded by an omnipotent god, but there is only wordless bewilderment (Heidegger).  Bataille would call this the non-sensical, non-sense, devoid of all meaning. This kind of bewilderment one experiences by making long walks in nature, by being masterd by the elements, by feeling lost in the woods, by feeling helpless as a child and yet feel connected with an im-possible and grand force of the Cosmic. All classic religious paths are founded upon control, upon worldly power and hubris, while classical paganism connects mortals to the cosmos, to the divine, to the numinous (Myatt). And as Myatt remarks and describes the Numinous is primarily a manifestation of the female, of the muliebral:

 “A muliebral presencing is or would be manifest in a predominance of female deities; or in a dominant female deity; in legends and myths which celebrate muliebral virtues, such as empathy, sensitivity, gentleness, compassion; and in the perception that personal love should triumph over and above adherence to abstractions. Considered exoterically – not interiorly, not esoterically – a muliebral presencing is manifest in a personal, varied, worship and devotion; in a personal weltanschauung and not in a religion; has no hierarchy; no creed, no article or articles of faith; and no texts whether written or aural.” (Myatt)

Of course, for a civilization to grow and to develop a masculous presencing is needed as well. This stands for hierarchy, order and control, and it protects Traditions, Culture, the community. But when we talk about true and fundamental re-ligare, truly connecting with the Sacred a muliebral presencing is needed. An authentic community needs a genuine, headless Mysticism, a Numinous connexion with its ancestral past, its Cultural history in order to truly ex-sist as Dasein. One’s Essence is always Numinous and cannot be bought or sold, but very few today are still aware of this. A multibral presence liberates one from the Mundane, from one’s unconscious search for power and control.

In my view the Vril force is therefore a most paganus and therefore muliebral force. The power which was derived from Vril included telepathy and telekinesis and the Vril was described as an enormous reservoir of psychic energy not only in the world at large but also in the human organism, only accessible to initiates. The author Sir Edward Bulwer-Lytton had described this force in his book ‘the Coming Race’ (1871).

Interestingly, central to the Vril Society was the female medium Maria Orsic, known by the name of Sigrun, who claimed to have contacted extraterrestrials of the solar system of Aldebaran. We do not aim to go into the veracity of such claims, but it shows that there was a huge interest in the paranormal which had been banished by the Enlightenment and positivism. The female mystic has always occupied a special place in the occult history of our Evening Land.

Communities driven by Vril: a historical manifestation

Our sole purpose to refer to such a history is to show that there was a undeniable muliebral presencing in Europe at a time when industrialism and ‘correct’ sciences were sweeping all over Europe in order to destroy our Dasein’s connexion with Nature and the Cosmic. The positvist attitude reduced everything to something utilitarian and instrumental in order to turn everything into a ‘Gestell’ (Heidegger) for profit’s sake.

What we witness here is the unique convergence of the Numinous, an electrification by the ancient Vril force,  and the morphogenesis of a new movement which grew out of the necessity to banish the statism of Sovjet socialism and liberalism, both blind for masculous movements lead by greed and money. What esoteric-Völkisch National-Socialism at first embodied was the muliebral of the connexion, a truly religious/mystical experience, and the masculous of ancient Empires by divine inspiration. Here we witnessed for a short while the possibility of the resurgence of the Greek-Roman ideal and the complete man, the Ur-man (Serrano). Yet, driven by a  greedy war and industrialism (the manufacturing of weapons), the need for imperialism (criticized by Spengler, Heidegger & Jünger) National-Socialist Germany soon fell victim to productionist metaphysics as described by Heidegger, who first supported the revolution but then saw its disastrous turn towards imperialism, science, money.

All of the sudden the muliebral presencing was gone and this went back underground. The rise of neo-Völkisch groups such as Baelder, TBO, Sinister orders such as the ONA, mystical currents such as the Numinous Path however show that the muliebral flame of the Vril force is still burning. These ‘societies’ have taken the place of the Thule and Vril society to resurrect the supra-personal Völkisch Ethos (Authentic belonging-to, Authentic spirituality, nobility, humility, compassion, warriorship, Sein-zum-Tode and so on), the importance of the Eorthe (community) and the Cosmic (transgression of the Law, the limits) in one’s actions, thoughts, meditations, writings and art. This kind of bewilderment, which is fundamentally Pagan Greek in origin, has re-emerged from the murky history of Europe’s Kali Yuga.  What we witness here is an Authentic enthousiasm: becoming inspired by the Pagan Gods, the Dark Gods, the Numinous). The Vril force serves as an engine which revitalizes the West albeit the fact that we have to face the ultimately disastrous consequences of the hegemonic forces of the Kali Yuga.

The Power of the Vril force opens up a new perspective when a new culture and civilization will rise after the ultimate Ragnarokr. The masculous forces of management, ultra-liberalism, new age-isms, clashes of various cultures, economic imperialism, male dominance (as opposed to the wealth of the pagan Matriarchal systems) are all aimed to smother the mytho-poetic Vril force, yet as has been shown before the Vril is omnipotent and mytho-poetics will rise again after the Decline of the West. The Vril is a force that truly enlightens those who wish to focus on it, and the Vril is able to create a true community (of which Bataille and Heidegger spoke). With Bataille we emphasize the need for new communities (whether in the flesh or spiritually connected) as it is the first creed of the Bataillean Acéphalic group.

We must realize that as the decades will pass in the near future the muliebral presencing will become much harder to notice, and therefore it must be internalized so it can survive the Struggle (European but also Global) we are facing. And when we turn to Heidegger and the conservative Revolution, it is very clear that in times of Struggle only a strong, will-powered Community is able to embody Sacred values (an authentic Gemeinschaft). In the long run such a Gemeinschaft will turn out to be the victor because the current mundane Gesellschaft (economic, values, laws, …) is weak and corrupted by a slave morality. Such a Gesellschaft will in the end evaporate and a community/Gemeinschaft will raise its victorious voice. “War is the ultimate rationale, the Grund or ground, of Gemeinschaft.” Heidegger:

“That which neither the individual by itself nor the Gemeinschaft as such is, that must become manifest. The comradeshift of the frontline soldiers was grounded neither in the fact that they had to gather together with other humans because they needed them and could find them only at other places. Rather, at bottom it is grounded only in the fact that the nearness of death as a sacrifice placed each one in advance into the same nullity, so that this latter became the source of unconditional belonging-to-each-other.” (Heidegger)

So, it is not a matter of bargaining,  simple management, like the social democratics and liberals execute their policy, but it is a spiritual matter altogether. Bargaining is all about survival, hypocrisy, egotism, a mismanaged masculous handling. What the Vril force actually does, is point out to the Essence of Death in our Weltanschauung. Death is bound to Greek bewilderment, to en-thousiasm, to discipline, to loyalty, to the eternal Gemeinschaft:

“It is precisely Death – the death each human being has to die for himself and which singularizes each individual to the utmost extent – it is precisely death and the willingness of its sacrifice (=the willingness to offer one’s own death as a sacrifice), that first and foremost and beforehand creates the site of Gemeinschaft from which comradeship emerges. Thus, does comradeship grow out of Angst? No, and yes. No, if one, like the Philistine, understands by Angst the helpless quivering of panicky cowardice. Yes, if Angst is understood as the metaphysical nearness to the unconditional, a nearness that is given as  a gift to the highest self-sufficiency and readiness. If we do not compel power into our Dasein that, like Death as a free sacrifice, bind and singularize unconditionally – that is, powers that catch hold of each individual at the root of its Dasein and that, like Deaht as a free sacrifice, stand deeply and wholly in an authentic knowing – then no ‘comradeship’ will emerge. In that case, the result will at best be a modified form of Gesellschaft.” (Heidegger)

Inauthentic Dasein avoids being taken over by Being itself, by such a power which we name the Vril. Such a power remains concealed for those that let themselves by ruled by Das Man, by the Gesellschaft which does not care for the Numinous, the muliebral. Their Angst for Being is a helpless quivering of panicky cowardice in the Struggle. The Angst for those that had their Soul exposed to the Vril is what Heidegger calls this ‘metaphysical nearness to the unconditional, a nearness that is given as a gift to the highest self-sufficiency and readiness.” It is unconditional as there are no human laws or rules that are applied, but such Dasein ventures itself in an unknown territory, shared by other comrades and together the battle is fought. Each comrade is part of the Gemeinschaft which exists because of the preceding bond, “a bond that binds each individual to that which keeps bound and determines each individual in a super-elevating manner.” (Heidegger)

Thus, the Vril is a most powerful force as it re-introduces a non-instrumental view of looking at technology, at the Sacred powers of Eorthe (instead of exploiting its resources), at a new kind of science which has no interest in financial gain. Let us fully enjoy the power of mytho-poetics in order to celebrate a resurgence of the West, but let us also celebrate the Ragnarokr of our Evening Land, our global Sein-Zum-Todes. We are “human, all too human” and our tragic natures opens up the Sacred once again. The Vril will function as a volcano, as an eruption of a most deadly force, and it points at the outbrake of the Struggle leading up to an Authentic existence which honours the muliebral.

The last words are for Miguel Serrano:

“Now we are facing the shadowy age of involution, of the Kali Yuga, The use of power (Hvareno, Vril) is taught in Shambhala that permits the mutation of man and of the Earth; the warrior’s initiation is given, which makes it possible. Since ‘as inside, so outside’, the mutation of man into semi-divine and divine will permit the simultaneous transfiguration of the planet.” (Serrano)

Inspired by:

  • Miguel Serrano, The Golden Thread
  • David Myatt, Tu Es Diaboli Ianua
  • Historical Destiny and National Socialism in Heidegger’s Being and time, Fritsche
  • Black Sun, Nicholas Goodrick-Clarke
  • Georges Bataille
  • Friedrich Nietzsche

Von Sanngetall, 128 yf

The Astral Cup


The Astral Cup by Von Sanngetall 128 yf 

If you would ask what the true essence of our Acéphalic Mysticism is, I would say there is none. For a ‘true’ essence would determine, define our Mysticism as something we humans can comprehend. Our Mysticism is one with the Numinous, that which cannot be analyzed by our limited senses, by our ‘Will to know’ (Nietzsche). It effectively freezes our brains, and we remain helpless, clueless, and yes, beheaded.  Personally I find the Grail a most suitable image/metaphor/symbol for the Numinous. Within the Mysterie Tradition of the West the Grail as cup has always fascinated me. For me it stands for an ancient Mystery , a Mysticism of the Blood that goes beyond our ‘mental’ comprehension and it defies all science. It is mytho-poetic, Traditional, … Yes, a beacon of the Western Mystery Tradition. Do  not romanticize this cup for its very essence is utterly inhuman, and we as a species are not yet worthy and we must remain humble, devoid of the Sacred knowledge that springs from the mystical Blood & Water within the cup.

As one of our prophets, M. Serrano, proclaimed:

When we speak, for example, of the blood, we are not referring exclusively to biological blood, that which runs through our veins of the physical body. We think of the blood of Paracelsus, of the Astral Light, and also of the ethereal or Akashian Memory of the Indo-Aryans. That is the true ‘chromosomal memory’, and not the biochemical one of the present. The blood, in a spiritual and hermetic sense, is the sacred liqueur of the soma, something different from what we are taugth by biology and the haematology of the science of the Kali Yuga; it is the liquid sun, in which the memory of the extraterrestrial ancestors runs; it is the Great Memory. The blood is something mysterious, which cannot be treated lightly.” (M. Serrano, The Golden Thread)

We do not treat this mystery lightly. Bataille would not have completely agreed with Serrano’s Weltanschauung, but we find much mysterious truth in it. The Grail is the Holy Cup that holds the Blood & Water of the Gnostic Christ, the one that defied the Jews and their laws. The One that sided with the poor, the sick and thus followed the Left Hand Path: the Path of Splendour within Decay, crystal beauty within sickness, Joy before Death. Our path is a gnostic one as well for we search for the Continuous, the Numionous connexion from which we have been deprived in our fallen state (Gefallenheit – Heidegger), but unlike the Gnostics, we recognize the value of sacred matter (the body, the flesh, base elements). We are energetics and matter consists of energy. Our body may be temporarily but we value this as a Temple where the Sacred Cup will be placed. Not by yourself, but all of the sudden, as a result of your alchemical quest, as a result of your loyalty towards the Destiny of the West, it will appear before you. There are several Paths carved out in the mystical history of the West. Chose the one that suits your lifestyle, or that challenges you to monastic, physical, intellectual, artistic, spiritual duties. 

Regard your body (the living flesh, the cosmic water & the sacred blood) as a Temple through which runs the spiritual and Numinous Energy, that connects you with an immortal Past, the hidden present and the Future Destiny of the West. Take therefor the Astral Cup and drink thereof.  The Blood & the water will strenghten you and make you even more resolute. This is essential for those who are willing to embark on an Alchemical journey in this Kali Yuga.

Let us remember the words of Evola:

“To live and understand the symbol of the Grail in its purity would mean today the awakening of powers that could supply a transcendental point of reference for it, an awakening that could show itself tomorrow, after a great crisis, in the form of an “epoch that goes beyond the nations.” I would also mean the release of the so-called world revolution from the false myths that poison it and make possible its subjugation through dark, collectivistic, and irrational powers. In addition, it would mean understanding the way to a true unity that would be genuinely capable of going beyond not only the materialistic – we could als say Luciferian and Titanic – forms of powers and control but also the lunar forms of the remnants of religious humility and the current neospiritualistic dissipation.” (Evola, The Mystery of the Grail)

Von Sanngetall, 128 yf