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, …

Das Ganz Anderes: Genfärd

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(Art by Kristian Olsson)

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

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

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(Art by Kristian Olsson)

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

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

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

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

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

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

Von Sanngetall, 128 yf