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

temporary-1

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 mystical essence of Nature

“[…]nature becomes manifest as the space of a people, as countryside and homeland, as soil and ground. Nature, as the power and law of that hidden transmission of the inheritance of essential instinctive predispositions and tendencies, is set free. Nature becomes a normative rule in the form of health. The more freely nature reigns, the more it is possible to put at her service, in the most excellent and controlled way, the formative power of authentic technology. By being tied to nature, supported and overarched by her, at once fueled and limited by her, the history of a people is realized. In the struggle to trace out the pathway to its own essence and to ensure its duration, the people grasps its identity in the growing constitution of the state. In the struggle to represent itself its capacity for greatness and its destiny as essential truth, the people presents itself authoritatively in art. The latter attains its great style only by adopting the totality of the existence of the people in the imprinting of its essence.” (Heidegger – winter semester 1933 – 34)
A most beautiful and mystical passage connecting the principle essences: Nature, a people, a homeland, authentic technology, state, greatness and destiny, art. Heidegger, a great philosopher and thinker, summarizes and interconnects in a few sentences such great and universal concepts. This is Alchemy on a personal, a völkisch and aeonic level! I advise you to read this over and over again.
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Von Sanngetall, 128 yf