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, …

A meditation on physis and becoming

atu-iii-mistress-of-earth

As I was singing the Sinister Chant dedicated to Jupiter, Agios O Baphomet, I reflected on the dark essence of the Mother of Blood, her sinisterly-feminine Nature. As I was practicing the chant, candles lit and incense burning, a vision of a shapeshifting, Kali-like, feminine divinity entered my mind. I saw her dancing most seductively in the burning rays of a huge giant Svn which was about to outburst like a volcanoe. I literally felt a giant outpouring of Numinous Energy descending upon me, obliterating my-self and the World. In her multiple hands she was holding the heads of men and at her feet I saw the decapitated bodies of her sacrificial victims as she had released them from the burden of their rational, project-minded, instrumental, mundane life, and their Spirit was set free to join the cosmic Flux of life. Our Mother might cruel, but her essence and intentions are the Purest Evil you can imagine. Within the Sinister Tradition Baphomet is being evoked, but of course this dark female principle, this Mistress of the Earth, is also represented by Lilith, Kali, Hecate and so on. The names in these various pagan traditions are merely causal, the essence however is Acausal and thus Cosmic.

Now, as I was meditating on this Essence I was suddenly reminded of one of Bataille’s meditations in which he evokes a dark feminine divinity, and this meditation is called “Méditation héraclitéenne” (Heraclitean Meditation) which he wrote in 1939 for his Secret Group L’Acéphale. He and the other adepts of this Secret Group must have used this meditation as part of their rituals they conducted in the woods. I genuinely believe that texts, meditations, evocations which were written for ritualistic purposes carry within them a certain power. The Words themselves, the meaning as such does not matter, but it is the poetry of the words, their sheer beauty and intent which make them magickal. The text is originally in French and I present you my translation. I am not a professional translator so I may have interpreted some lines, but that does not matter. I did not translate the whole text as I left out small parts (…) which were hard to translate and therefore incomprehensible in English. This is about the intent, the energetic flow within and between the words:

kali

Heraclitean Meditation

(G. Bataille, 1939- my translation)

I am War – I am Joy Before Death

I imagine an inexorable mouvement and an intense excitement – of which the possibilities are limitless – which never calm down except during the war

I imagine a dark female divinity dancing seductively in the Eternal Night, dancing and moving with quiet violence. She is hungry for blood, mutilated corpses and Death.

I imagine the Gift of an infinite suffering, of blood and of corpses (…) This Gift is a huge holocaust burning. A tremendous conflagration of which the eagerness is comparable to the Fire that only burns to devour itself and that has only one purpose: to  devour itself and to burn inexhaustibly. I can only compare this Fire to the dazzling Svn or the distant Stars radiating their unimaginable heat and light.

I can see Eorthe being projected into deep Space and I can compare this to a woman crying out in horror, her hair in flames.

I hate the need for this prolonged stupidity which is the opposite of the freedom of the woman’s Cry. After hearing this cry I lose myself.

This pitiless craving – taken to its most extreme principle by getting rid of this intolerable mask of stupidity  of military endeavours (serving any ideology or other ideas) – demands that I become this Cry and thus I become One with the brase of Life which consumes me until my Death.

With all my powers, and by lifting myself beyond my own nausea, I take upon myself everthing I can of this wretched craving for Life and this will-to-live. This craving makes one’s selflessness impossible and delivers each existence into the hands of Fear.

With all my powers, I consume my own craving to stay alive and the one of my fellow beings as well, in my Joy before Death. And as I consume this craving I feel that I burn hilariously the way the Svn does.

In this world of Summer and Winter, which consistute a dying blaze killing everything that lives, in this ever rotating universe giving itself to the stars which consume limitlessly, I recognize a cruel craving that demands my Death in a most violent manner. She requires it to still her endless consumption and appetite, for her Joy to exist most gloriously. She demands that everything which has ever been, must constantly destroy itself.

 (…)

This philosophical – poetic evocation presents the most important elements of our Acéphalic Mysticism: the Sinister Feminine Essence, Headlessness, mystic Violence & War, the Svn and of course  the Sacred / Continuum.

Bataille also believed in a Continuum, a flux of Energy and in his meditation he refers to the element of Fire. This brings us to Heraclitus and David Myatt.

Heraclitus & David Myatt

In Myatt’s Notes on Heraclitus we find a valuable addition to Bataille’s Heraclitean Meditation.

The phrase Φύσις κρύπτεσθαι φιλεῖ – attributed to Heraclitus – is often translated along the following lines: Nature loves to conceal Herself (or, Nature loves to hide).

David Myatt explains that a central concept of  the philosophy of Pathei Mathos is Φύσις (Physis). Referring to Aristotle Physis not only denotes ‘nature’ or the character of a person, but “physis denotes the being of those beings who or which have the potentiality (the being) to change, be changed, or to develope.” (Myatt). Myatt refers to becoming, growth, a natural unfolding, or as we have mentioned in our latest post: blossoming. Myatt underscores that this is not about some abstract essence, but rather a balance a being should achieve: a balance between what you were, are now and the potentiality that might be. A constant inner dialectical proces that takes place as part of your alchemical growth. Bataille was also intruiged by dialectics and in his meditations he also urges one not to stand still, to get rid of a prolonged stupidty, the mask of stupidity. Myatt calles this Hubris. So, both agree on the fact that one should not strife for some ‘ideal’, but one is constantly in motion.  

heraclitus2

For Heraclitus Physis is the “natural being which we tend to cover up” and therefore we are talking about an ontology: “a reality, a true nature”. As Myatt explains in his Notes on Heraclitus:

Thus, Φύσις (Physis) is not simply what we understand as Nature; rather, Nature is one way in which Φύσις is manifest, presenced, to us: to we human beings who possess the faculty of consciousness and of reflexion (Thought). That is, what we term Nature [See Note 2] has the being, the attribute, of Physis. (Myatt)

And further:

Essentially, the nature of Physis is to be concealed, or hidden (something of a mystery) even though Physis becomes revealed, or can become revealed, by means such as λόγος. There is, thus, a natural change, a natural unfolding – of which Nature is one manifestation – so that one might suggest that Physis itself is this process [ the type of being] of a natural unfolding which can be revealed and which can also be, or sometimes remain, concealed. (Myatt)

Myatt therefore concludes that: 

One translation is: Concealment accompanies Physis. Or: Concealment remains with Physis, like a friend. Another is: The natural companion of Physis is concealment. Or, more poetically perhaps, but much less literally, one might suggest: Physis naturally seeks to remain something of a mystery. (Myatt)

Physis as this natural unfolding, this growth, this blossoming will somehow always remain a mysterie, something we cannot uncover. There are hidden laws at work. Now, for Heraclitus transformation was “the fundamental principle underlying coming-to-be and the diversity of Nature” (Geldard 2000). Fire became his symbol of creation and dissolution. Heraclitus wanted his students to penetrate the surfaces of the manifest world to comprehend it and “to seek transformation to a higher knowledge of the Cosmos” (Geldard 2000). Dr. Geldard here refers to the further development of alchemy which we will focus on later.

According to Heraclitus we are overwhelmed by our senses and these have “mired us in a banal existence to the detriment of our true nature.” (Geldard 2000)

We must free ourselves from the domination of ideas, ideologies, words, ordinary cycles of existence “in the fire of our consciousness”. The transformation by Fire is highly underestimated! We need to follow a transformative Path, true to Physis, of inner inquiry (the Greek and Roman wisdom, the mystics such as Meister Eckhart, Jacob Boehme, Heidegger, Myatt). Our Fire must be kindled by those ferocious thinkers such as Nietzsche and Bataille. The Ways to follow are causal manifestations and meaningless -isms. In this respect I would like to refer to this excellent text of Acausality.

Choose the Way that strengthens you, that appeals to but always remain true to the hidden essence of Physis. Become a nexion, an affective effluvium kindled by the sacred Fire. May Baphomet, Kali, Hecate, Lilith guide you on your Path.

Agios O Baphomet! Agios O Physis!

Sources:

  • Mss by David Myatt
  • Remembering Heraclitus (Richard Geldard)
  • L’Apprenti Sorcier (Georges Bataille)

 

Von S, 128 yf