“...a fruitful resurgence with the coming of the Caesar-figure Vindex, the one who avenges. He, and he alone, will be instrumental in creating Imperium. Vindex is the creative leader whose response to the challenge of Western decline and distortion will inspire and make possible the Imperial advance and the creation of a New Order. The Imperium he founds will, in time, expand far beyond the boundaries of the Earth. With Vindex, the materialism of capital and the materialism of Communism will have ended, and a New Order will arise.”

“Vindex is the Destiny of the West – and his followers the force that will create Imperium. That is so is not in doubt, as the model of highter civilization has been the creation of such a figure – the West will be no exception. What will be unique to the West, however, is the manner in which Imperium will, and must be, creation because of the distortion of the ethos of the West and, consequently, the societies of the West have suffered. Vindex can only create imperium by the sword, by force of arms. Vindex, the creator who avenges, must come. He is a natural force, like lightning and sun, and he is awaited not only by those of the West who yearn for the nobility and purity the New Order will create [...]”

(David Myatt, Vindex -Order of Nine Angles)

Meditation 1

~For Heidegger the Mysteries of Beyng will only be revealed, be opened up to us by a small and higher Caste of Men. A Leader cast of poet-priests, statesmen, thinkers, and we must add warriors. Each is a caste of such exceptional men and women for whom fear and the battle field strengthen each. Heidegger emphasizes: “The true is not for every man but only for the Strong.” For Heidegger (and Nietzsche) the primacy and the primordiality of Rank and Order are central to their Weltanschauung, and we cannot but conclude that something like that cannot be denied as Beyng is determined by this Primordial Struggle, an UR-Struggle.~

Meditation 2

~Heidegger taught us the essence of such a Leader Caste: whether you like it or not this caste consists, as Heidegger stated, of “men of violence” and they use power “to become pre-eminent in historical Beyng as creators, as men of action.” Actually: these are Sovereign men and women embodying the purest essence of Power as they stand above the Everyday laws of society. Their actions de-regulate our being-together, their actions cannot be ‘understood’, or be ‘analyzed’ by simple humans, or even by anybody. The actions of such a caste, whether these are military, ritualistic, religious, philosophical, ARE manifestations of Beyng, as their energy pulsates within the mystical blood of the atavastic core of Beyng. They respond to a Numinous and praeter-human kind of pulse: one of un-reason, primal, non-moral and non-dual. They respond to the Acausal and the Call of the Dark Gods.~

Meditation 3

~We know that “the Call for Leadership only appears when a collective desire has reached an overwhelming strength and when, on the other hand, all hopes of fulfllling this desire, in an ordinary and normal way have failed. At these times the desire is not only keenly felt but also personified... The intensity of the collective wish is embodied in the leader. The former social bonds – law, justice, and constitutions – are declared to be without any value. What alone remains is the mystical power and authority of the leader and the leader’s will to supreme law.” (Ernst Cassirer) The Call for Leadership is a timeless call, one that is Numinous, but one that is awakened by a collective desire to overthrow the everyday order, and it calls upon a time of execption. A collective that is fed by the Numinous, and by Sinister Forces, and as such the collective behaves irrationally and emotionally. The collective cannot be understood, and it demands a charismatic Leader who offers no clear answers, nor will this Leader ‘solve’ the problems at hand. The Leader suddenly appears, and he will disappear when his Sacred Task is completed. The apparition of the Leader is devoted to the inhuman strength of such a collective ‘will to will’. The Leader is a man or woman of exceptional nobility, and he commands the ecstatic Community as it stands out itself in praise of the Leader. The Community is part of the Fourfold and is fundamentally Religious in nature. The Leader does not aim for a bourgeois utilitarianism. The Leader invokes what Bataille sums up: Charisma (sovereignty), Violence and Martial Glory. The Leader invokes these noble sentiments and lets them roam free, therefore our type of Leader is magician and a prophet. The temporarily symbiosis of the Leader and the community (which may lead to his Death), culminates in the reawakening of primal forces, into an emotional cathexis: all repressed and deemed non-civilized. This religious moment creates a bond beyond utilitarianism, and beyond the present-day fragmentation and anomie. A forlorn and disenchanted landscape. The Leader invites us to a return of the premodern, a return to the Arché of the ancient Greeks and our pagan forefathers. Such a Leader must be religious and devoted to the Sacred, and such Leaders no longer rise these days, but perhaps from the ashes of the West.~

Meditation 4

~From Heidegger and Evola we know that the true Mysteries of Beyng do not reveal themselves to the Everyday crowd, but only to those who have shown and proven themselves worthy: the heroic few and the strong. The idea of the modern version of democracy being born in Greece, has been exegerated. The authentic polis – as an authentic embodiment of Beyng - represented “rank and domination”, and that is what we must re-introduce in the West. Rank because of the respect towards Higher and more Noble men and women, and domination because of the natural impulses of human Dasein as we are loyal to the Earth, to its chthonic forces. Submission and domination, slave and master, prey and predator: not a dualism but a synthesis and essence of the play of Sinister forces of Beyng. There can be no morality when we talk about Beyng.~

Meditation 5

~The Leader’s Principle of the Esoteric Nationalist-Socialist State is something that we can no longer evade or exclude. The Leader Cast and the Leader’s Principle go hand in hand, and whether we like it or not, we must see it transposed again to our modern political context. The Führerprinzip is not necessarily an autocratic one, but it is based on the Acéphalic essence: the Acéphalic Leader embodies the esoteric essence of the Heimat and its earthbound Religion, and he acts out of sheer love for the Earth, the Sky, the Divinities and the Mortals. The spiritual Leader is in fact a Demigod: the one who stands in between the Divinities and the Mortals and as he has lost his purity as Divine being, he must now embody a firm Decisionism rooted in the Earth. He is Headless because he acts and handles out of sheer passion and rage, and he is always prepared to be Sacrificed by the Mortals. All Demigods, Krist, Dionysus, have been dis-membered by the mob, and in ancient times the Kings were sacrificed as well. Their Leadership was always limited, and therefore already an act of self-sacrifice. As part of the Paligenesis we need such selfless Leaders that will take on that big responsibility knowing that they will die a most gruesome Death. ~

Meditation 6

~The Leader must be decapitated. That is the ultimate Sacrifice and creates the ultimate Nexion for the Sinister forces. The decision lies with the Elective Community.~

Meditation 7

~A spiritual Leader is an embodiment of several Great Leaders that have displayed such passions, such visions, such poetics that they destroyed themselves in the course of preparing the Earth for the arrival of the Old Gods. A Leader and his Caste are Gewalt-tätig: violent men and women and as they are misunderstood as being acéphalic: they can and should act byond the Law: above and outside the Law. They must prepare the Earth for the arrival of the Dark Gods therefore they must act without restrictions, without moral limitations for they act on behalf of Das Geviert, of Beyng. Their bloodthirsty commitment lies within Das Geviert, and not with das Volk as this is the greatest misconception. A True Leader does not serve das Volk. One must never serve the human being. The Leader is commited to the Victory of Das Geviert in whatever form. That is true poetics.~

To be continued…

-136 yf -

THE Ister Hymn[1] of the German romantic poet, Hölderlin (1770-1843), starts with the call “Jetz komme, Feur!”, and the poets are the ones that are actually calling ‘the fire’. The ‘now’ refers to a poetic moment, a non-defined time. It refers to an eternal momentum of the past, the present and to the future. In the eternal night of the flight of the gods, the Götterdämmerung, we can here the poets calling, evoking the Fire of the day[2]. The Seinsverlassenkeit is at its highlight and the poets are most “eager to see the day” (Hölderlin).

This may sound like an extract from an occult grimoire, yet these are the prophetic words of Hölderlin. He did forecast the Gotterdämmerung, the flight of the gods from our Evening Land (Abendland) and the present secularized desert as a result. His poetic vision inspired Martin Heidegger. Academically, Heidegger is known to be a notoriously difficult philosopher, but his poetic–mystical qualities are rarely valued by the same academics (of course, there are a few exceptions). In this text I intend to explore Heidegger’s relationship to the Conservative Revolution, and the central importance of Hölderlin in this respect.

In part 2 I will point out some elements of the practice and mysticism of the ONA as exhibiting clear indications of the influence of the Conservative Revolution on the manifestation of the ONA.

Heidegger and the Conservative Revolution

Heidegger has never been clearly classified as a thinker belonging to the Conservative Revolution, such as Spengler and Jünger. He was, of course, most familiar with their work, but he saw himself first and foremost as a philosopher. His thought is only partly indebted to Spengler and Jünger, but Heidegger defended his particular NS version of the university, while both Spengler and Jünger were highly conspicuous towards it. Nevertheless, partly influenced by these thinkers Heidegger regarded modernity as the last phase of Western productionist metaphysics which had started with the Greeks (Aristoteles, Plato). Together with many fellow Germans Heidegger criticized the industrial event as the last phase towards a total nihilistic outlook and fate, namely a Weltanschauung of a total mobilisation, of a genuine loss of tradition as part of the German historical identity.

Völkisch elements can therefore be found in his philosophy and this has lead to a serious academic debate: from a total accusation of the introduction of Nazism in the field of philosophy[3] to a total denial of such elements (leftist Heideggerians / deconstructionism). We do not wish to partake in such a futile debate. We recognize the Völkisch elements, and take these seriously as today we are facing a further and probable ultimate decline of the West with the total industrialisation and digitalisation of the West; the downfall of Europe which was once a bastion of pride and culture, but which has now become a monetary unit of de-rooted European peoples. Alexander Dugin’s book[4] on Heidegger’s ‘Being and Time’ reveals the true profundity and the actuality of this major philosophical work. The Russian thinker regards Heidegger as an integral part of the Conservative Revolution movement:

He was a ‘conservative revolutionary’ in the sense that, as he understood it, man was called upon to be the ‘guardian of Being’ (in this sense, the ‘one who conserves’ Seyn-Being), and at the same time – to take a risky leap into another Beginning (the ‘Revolutionary’ moment, the orientation towards the future).[5]

The representatives of the Conservative Revolution were highly critical of National Socialism, despite its early promise that some of the ideas of the Conservative Revolution would have become reality. In the end the rise to power of Hitler would result in a fatal disaster for Germany (Dugin, 173). National Socialism turned out to be fundamentally inadequate of overcoming the old European metaphysics, and Heidegger soon realized that the possibility of Another Beginning with the aid of the ideology of National Socialism proved to be deceptive.[6] Heidegger then realised and recognised the critical stance that the Conservative Revolution had always been loyal to. The same goes for the genuine follower of the Sinister Path of the ONA: as an alchemist there is always a form of detachment to the human exterior, to human activities in the name of the various ideologies.

Hölderlin & the Greeks

Heidegger’s lectures on Hölderlin (1934 – 1935) “are crucial for understanding Heidegger’s vision of National Socialism as originating a new world of work.”[7] Heidegger regarded Hölderlin as the Homer of Germany, and the spiritual direction prescribed by him was important for the evolution of the new German state under National Socialism. Heidegger was disillusioned by his attempt to found a new kind of Reich University[8] of which he would have been the rector. He withdrew from this active involvement with politics and he focused on philosophy and thinking again. Heidegger therefore focused on the role of the work of art, on the role of poetry which “could help to make possible the non-representational, non-calculative, meditative thinking which would usher in the post-metaphysical age”.[9]

Heidegger at one point referred to the tripartite Traditionalist structure of a Gemeinschaft (community) (as opposed to the Gesellschaft[10] of modernity): the worker (as soldier), the thinker-poet and the leader (by which he meant the Führer[11]) could re-introduce a new historical, post-metaphysical world based on poesis, a ‘bringing-forth’, an act of disclosure instead of mechanical production. Hölderlin, as the German Homer, turned to the ancient Greeks in order to fundamentally grasp Beyng because with the Greeks a world-founding act had taken place/ Namely, the Greeks were blessed by the Dionysian gift; an utmost respect for the UR-forces of Beyng. One could say “a most primordial act”.

This Weltanschauung of the pre-Socratic Greeks was one in which man was aware of his ‘fallen’ position, his being-in-the-world and his being-with-others. The Pagan, Greek gods were not the same as the monotheist desert-God[12] that only aims to dominate and conquer the world from an alien space. The Greek and pagan Gods as a whole were playful, jealous, stupid, smart, sexy, ugly, and so on. They were powerful but their divine powers were part of this World as well. Hölderlin was very much aware of the fact that the Old Gods had left the Earth behind.

The Conservative Revolution aimed a re-instatement of this ancient ‘pagan’ vigour, enthusiasm and divine joy that was part of the people’s life, instead of the gloomy, dark and boring existence as a worker, as a slave of the industrial age. The end of the 19th and the beginning of the 20th century was also dominated by the ‘will to know’ (Nietzsche). Everything had to be measured, monitored and calculated: the human being became a ‘experimental animal’ as part of the crude biologism that became part of National Socialism as well[13]. With Hölderlin Heidegger did not agree with the crude science, the biologism, the will to immortality (a thousand-year Reich). They both connected the Volk with the element of the Earth, which refers to the finitude, finiteness of our Dasein. The beauty of the Earth, the landscape, the Heimat gives room to the mood of astonishment and awe.

The Conservative Revolution did not aim for a mindless return to the past, but for a true revolution that would re-connect man with the Sacred core of Beyng itself, instead of the false idea of progress. The soul of the people was ‘deadened’, was blackened, because of the so-called progression, and a new Beginning, another Beginning was being called for by thinkers such as Heidegger.

For part 2: The Fire of Hölderin - The Volk - The Holy - The ONA as a manifestation of the Sacred Spirit of the Conservative Revolution

Notes:

1. Heidegger discussed the the ‘Ister Hymn’ by Hölderlin in 1942. The poem itself was never published by Hölderlin himself and the title was given by Norbert von Hellingrath.

2. Denker, p. 162

3. I refer specifically to the work of Emmanuel Faye, Heidegger – The Introduction of Nazism into Philosophy (2009). Faye unleashes an unseen attack on Heidegger’s philosophy in order to prove that Heidegger was a fully-fledged National-Socialist and that Heidegger tried “to introduce the racist basis of Hitlerism into philosophy” (p. Faye p. 321). Faye goes further to conclude that such an author “who has espoused the foundations of Nazism cannot be consider a philosopher. The vocation of philosophy is to serve the evolution of man.” (Ibid, p. 321) Faye’s work has only one conclusion: Heidegger’s philosophy embraced Nazism and should therefore be banished in order to protect mankind. Faye has many critics as well, and I only use his work to find interesting quotes by Heidegger, but I re-interpret them.

4. Martin Heidegger, The Philosophy of Another Beginning (English translation 2014).

5. Dugin 2014, p. 172.

6. Dugin 2014, 175.

7. M. E. Zimmerman (1990), p. 113.

8. Heidegger had aimed to unite the art of thinking, philosophy and the warrior ethos of National Socialism.

9. Ibid., p. 113.

10. Gemeinschaft and Gesellschaft were introduced by the sociologist Tönnies. The Gemeinschaft stresses togetherness, a being-with-others, while the Gesellschaft is based on utilitarianism, economics.

11. Heidegger as professor and rector at first defended the Führer and saw the National Socialism as brought, initiated by Hilter as the necessary movement, but he soon realized that Hitler’s vision was based on industrialism, war, utilitarian politics in order to dominate and to conquer. Critics of Heidegger still hold this miscalculation against Heidegger and regard Heidegger as a ‘follower’, a simple ‘nazi’. The Black Notebooks offer more insight and show that Heidegger was critical of the kind of National Socialism that was being propagated by the leaders such as Hitler. Like the members of the Conservative Revolution, Heidegger soon saw that the regime of Hitler did not bring the necessary changes. He realized that the real revolution had yet to come and he wrote about a spiritual National Socialism, instead of the materialist National Socialism that was unfolding itself.

12. We are referring here to the way the Magian religions developed from gnostic revelatory mystery schools to antignostic, power craving ‘services’ to the God‘head’. At first the gods were acéphalic (Bataille): meaning devoid of utilitarianism and human reasoning. They were indifferent to man because they and mankind are part of the Cosmic game. Islam and Christianity (although the latter is still part of our culture, our home-coming) soon turned man into a servant and a ‘believer’.

The Fourfold as Alchemical Mandala (created with AI 2026)

“The earth is that which builds and carries, which bears fruit in nearing, and which tends waters and stones, plants and animals. The sky is the course of the sun, the path of the moon, the shining of the stars, the seasons of the year, light and twilight of the sky, darkness and brightness of the night, favour and desolateness of the weather, passage of clouds and the blue depth of the ether […] The immortals are the hinting messengers of divinity. Out of their concealed reign, the god appears in its essence, which withdraws from any comparison with what is present […] The mortals are the humans. They are called mortals because they can die. To die means capable of death as death. Only the human dies.” (Heidegger)

The Fourfold, as represented above and drawn through conversations with AI, must become our new Mandala of the Endzeit and of the New Beginning. The Heideggerian Fourfold introduces a newly instored ‘Paganism’ which is not just based on a mere copying of so-called old rites, but from an ontological point of view, the Fourfold goes beyond the physical, beyond all dualisms, beyond the Everyday experience. The Fourfold must therefore be practised meditatively as a Gateway towards a new way of thinking and experiencing. Away from the calculative and the productive that has disrupted the West. The Fourfold as a whole acts as a grand Nexion, a Gateway towards the Acausal realm of Beyng.

The four quadrants of the Fourfold

The Fourfold consists of four major quadrants: the Earth, the Sky, the Divinities and the Mortals:

“The earth is that which builds and carries, which bears fruit in nearing, and which tends waters and stones, plants and animals. The sky is the course of the sun, the path of the moon, the shining of the stars, the seasons of the year, light and twilight of the sky, darkness and brightness of the night, favour and desolateness of the weather, passage of clouds and the blue depth of the ether […] The divinities are the hinting messengers of divinity. Out of their concealed reign, the god appears in its essence, which withdraws from any comparison with what is present […] The mortals are the humans. They are called mortals because they can die. To die means capable of death as death. Only the human dies.” (Heidegger)

It will serve as a guide, for you as a reader, to have this mental picture in your head. The Fourfold must be seen as a new window: the way Heidegger brings together diverse elements of his vision of a spiritualised nature, of a pagan reality. In essence this can be seen as pagan in the sense of David Myatt’s vision: paganus. Paganus stands for pertaining to the countryside, the rural. From a Christian point of view, of course, these are the heretics, the common folk, the unlearned. Heathen can also be used. But instead of focusing on the pre-Christian, the Christian and post-Christian, we shall focus as Heidegger did: on Beyng itself. We must try to transcend the old “human” categories of ‘pagan’/’christian’/’satanic’, and instead we shall focus on the grander picture: the Continuum towards the rediscovery and the Sacred restoration of Beyng itself. If we keep on focussing on labels such as Christan, Pagan, Satanist and whatever practioners, we remain stuck in the old metaphysics that is based on structuring Beyng in order to ‘understand’ Beyng, to ‘master’ Beyng. And that is, my dear reader, the biggest mistake we could ever make as petty human beings.

The pagan aural tradition, as recounted in the Rounwytha tradition, is one lacking in myths and legends about specific named deities. Thus, there are no named gods or goddesses, and there is no division between ‘good’ deities and ‘evil’ deities. What there is, instead, are essentially two connected things. (1) An intuitive, empathic, understanding of natural harmony manifest in the knowledge of ourselves – as individuals, and as ancestral communities – as in a rather precarious balance between earth and the heavens, a balance which can easily be disrupted and which for its maintenance requires certain duties and obligations both individual and communal. For instance, a certain reverence for one’s ancestors; a reverence for certain places traditionally regarded as numinous, ‘sacred’; a certain respect for one’s own mother and father and elderly relatives; a certain loyalty to one’s kin and community; and a certain respect for other but unseen and always unnamed emanations of life, the heavens, and Nature, manifest as this respect was, for example, in the practice of leaving offerings of food in certain places lest some of these unseen and unnamed emanations of life (spirits, sprites) be offended and cause personal or communal misfortune. (Marcheyre Rhinigs)

Here we have a description of the essence of the Fourfold, namely ‘a natural harmony’ as ‘a precarious balance between earth and the heavens’. Further on the requirement of ‘certain duties and obligation both individual and communal’.

Further on we find:

(2) An intuitive wordless understanding of what may be described by the term mimesis (from the Greek μίμησις - imitation). That is, the use of certain actions and deeds – and thence by certain rituals and ceremonies – which are believed to re-present/manifest /presence the natural harmony and which thus can connect/reconnect individuals and their community to what is felt or known to be numinous and thus beneficial to them.

The Fourfold accentuates how the Earth, the Sky, the Divinities and we, as Mortals, are inter-connected within a natural harmony. The four cardinal points are not to be seen separately as the one needs the other to be meaningful: the Earth, the Sky, the Mortals and the Divinities are all interrelated, and they are all alchemically connected through a deeper gnosis.

The Fourfold and Alchemy

The Fourfold will bring us back to Alchemy as being the most original, the most archè of all sciences. Alchemy is about rebirth, about the wonder of Nature, of Physis, for all the ‘processes’ are not an end itself. The Great Work stands on itself and the Alchemist is nothing but an Athanor. The processes itself are visible in Nature, in the Physis, namely the eternal presencing of Nature. The Work is simply there and it is simply occurring, and only by becoming aware again of the immense power of Beyng, we can see the beauty in the effective happening of transmutations and transformations: the blossoming of a flower, the birth of a butterfly, the growth of a beautiful tree, the birth of a human being, the rising and setting of the sun, the melting of ice because of the warmth of the sun, and so on. We should take that path into the woods again, instead of hiding away in the cities where life’s cold and artificial, where Das Man wanders and focusses on the ‘importance’ of today’s culture, today’s politics, … The life of the facts, but facts are fleeting and compared to the Fourfold facts, present actions are just meaningless.

The Alchemy of the Four Cardinal points of the Fourfold:

1. The Earth is connected with the Prima Materia and we are connected through the salt with the Earth. As Prima Materia the Earth offers the darker materials where all transformations can take place – away from the Light- well hidden from man’s normal sight. The alchemical journey is one in which we as a human being, and as a Community re-discover the wealth of the Earth, and pay our respect for it. Just like the womb of a woman does the Earth give birth (BIRTH) and within the Earth the Prima or UR-forces reside. Our birth is the start of our alchemical Work (Nigredo) for within the Earth we are confronted with various malignant/dangerous and acausal forces. The tradition of the ONA refers to them as the Dark Gods. Although the names itself or of no importance, their presence is very real.

2. The Sky is alchemically Mercury for it is fleeting, not solid, eternal movement and the mediator between what dwells on the Earth and the Cosmic. The Tellurian and the Cosmic forces.

3. The Mortals are the carekeepers of Beyng. Human beings are intermediators between Salt and Mercury (the Geist). The Mortals that are truly dedicated are also the ones that will be exposed to the Light, to the Sulphuric Fire that ignites all materials. Only those that are truly worthy will be transformed by the Sulphurous fire of the Divinities. Only those that are willing to say goodbye to the Everyday chatter and calculating thinking, will be able to learn through transformation. The mortals may die but there are others who keep on marching despite facing the most difficult enemy, namely the modern time.

4. The Divinities represent the Fire, the inspiration, but also the Mysterium. According to the ONA the Dark Gods, whether they are real or not, stand as symbols for transformation, evocative change, the transforming Fire of the oven of the Achemist. The Divinities are the Numinous, for they cannot be named but they presence themselves through the dark mortal. While the mortal being is thrown into his world, the Divinities represent the acceptance of das Heilige.

The Pathways, such as the Pathways of the Sevenfold Way, between them are of great importance as well: between the Earth and the Sky there is the vertical axis which brings together the material and the cosmic. The vertical axis also stands for the Tiwaz-rune. Between the Mortal beings and the Divinities we have the horizonal axis: mortality and transcendence are united this way. And as a whole the Cross creates a Sacred place, a symbolic space where alchemical and existential space can take place.

The Fourfold as Alchemical Map - embedded in the Sinister Tradition (created with AI 2026)

Heidegger never referred to Gnosticism or to Alchemy whatsoever, but his passion about the pre-Socratic Greeks very much shows how much Heidegger was thinking from a ‘natural’ and ‘numinous’ point of view: for him, Nature as Physis, Nature as Presencing, was central to his philosophy and philosophy could never be something ‘cold’, something purely logical or rational. With The Fourfold Heidegger dove deep within a darker gnosis, and this is where we find the connection with the ONA. For the LHP as well is dedicated to the irrational, to Physis as presencing, to unfolding darker mysteries without however falling into the trap of hubris.

The Fourfold and Empathy

The Fourfold offers us a chance to dive deeply into the onto-essential structure of what we in the West can see as our world. Not a ‘world vision’ but as an insight into something deeper. The Fourfold or Das Geviert offer us, as mortal beings, a spiritual vessel through which the Earth, Sky, Mortals and Divinities interact and through which a primordial balance can be restored. This balance is nothing but a new emerging truth, a restoration of our relationship with Beyng. The Paganus element is very important and this how Myatts vision is clearly inspired by Heidegger. In NAOS Heidegger is referred to as well, and we can so how the ontological approach of Heidegger has inspired Myatt’s vision on Alchemy.

As mentioned in my Introduction to The Philosophy of The Numen: “ The perception which empathy provides is both of acausality and of the personal immediacy-of-the-causal-moment, and it is these which make numinous philosophy quite distinct from the causal reductionism, the impersonal abstractions, of both conventional philosophy and experimental science. For the essence of the faculty of empathy is a sympathy, συμπάθεια, with other living beings arising from a perception of the acausal reality underlying the causal division of beings, existents, into separate, causal-separated, objects and the subject-object relationship which is or has been assumed by means of the process of causal ideation to exist between such causally-separate beings. That is, and for instance, the implied or assumed causal separateness of living beings is appearance and not an expression of the true nature of Being and beings...

The two most important consequence of the acausal knowing that empathy presents to us, are that of the personal immediacy-of-thecausal- moment, and that the notion of our separateness from other living beings (human and otherwise) is a causal-only perception, an illusion. The personal immediacy-of-the-causal-moment means that empathy is an attribute of and dependant upon the individual living being, in the moment of empathy, and cannot be abstracted out from an individual living being – that is, it cannot have any causal ideation.” (DM - Empathy and the Immoral abstraction of Race)

For Myatt, empathy is not an emotion, or a feeling. Just like Heidegger Myatt operates on a more ontological level. Myatt regards empathy is a way of participating in the living reality, in Physis. As a mortal being I participate, I dwell in the living reality of the Earth. As mortal beings we dwell and exactly this dwelling let beings be what they are. Dwelling is a mode of existing by which one does not dominate the Earth. The Earth and us, mortal beings, are equal as we co-exist.

Empathy

Etymologically, this fairly recent English word, used to translate the German Einfühlung, derives, via the late Latin sympathia, from the Greek συμπάθεια - συμπαθής - and is thus formed from the prefix σύν (sym) together with παθ- [root of πάθος] meaning enduring/suffering, feeling: πάσχειν, to endure/suffer. As used and defined by The Numinous Way, empathy - ἐμπάθεια - is a natural human faculty: that is, a noble intuition about another human being or another living being. When empathy is developed and used, as envisaged by The Numinous Way, it is a specific and extended type of συμπάθεια. That is, it is a type of and a means to knowing and understanding another human being and/or other living beings - and thus differs in nature from compassion. (DM - The Natural Balance of Honour)

Empathy means a genuine participation: another way of knowing and understanding. Let us take a look what it means when we look at empathy from within the Fourfold, from the perspective of the four cardinal points:

1. With regard to the Earth: the Sinister Tradition focuses on Nature such as forests, rivers, seasons, landscapes of which one becomes a part through dwelling. A human being truly becomes a mortal beings when he dwells within his Heimat, with his given landscape at birth. The Earth, such as the mysterious landscaps in Albion, is not just ‘matter’, but a living and breathing entity or being. The Earth conceals and shelters but as one truly particpates with the Earth’s mysterious forces one witnesses the self-unfolding of the Earth. Empathy must be seen as way to preserve and protect the Earth.

2. With regard to the Sky or Himmel: we must emphasize attunement: the Sky brings us the seasons, the celestial rhythms, the different weather types, the cosmic order as a whole. As mortal beings we must become aware: awareness of dawn and dusk, awareness of sasonal particularities and transfomation. This is not mysticism but existential attunement.

3. With regard to the Mortals: another existential attunement is one’s awareness of finitude. As mortal beings we can suffer, we experience loss through life, and we are aging beings that encounter death: our being is a being-towards-death. Our empathy learns us to cherish Gelassenheit and experience the Death of the Ego as we wander through the Pathways of the Self-Immolation Rite. The Adept-Alchemist is not ‘an immortal’ in the traditional magickal sense. The ONA makes clear that genuine wisdom is to be found in experience, in Nature and thus one’s harmony with Physis.

4. And finally, there is the attunement with the Divinities: that is a most subtle correspondence for interpreted from a Heideggerian point of view the Divinities are not just merely ‘gods’ or ‘divine beings’. Divinities can be seen as hidden dimensions of meaning that suddenly arrive and thus change the outlook. Thinking of the divinities we must think of revelation, sacred presence, destiny, historical disclosure, … Myatt here would refer to the Acausal. As such the Divinities and the Acausal share an overlap in receptivity: as a mortal beings one becomes receptive of the Divine, and of the Divinities. The appearance of the Divine cannot be summoned by a any magickal trick or ritual or whatsoever. Only the Magian outlook with complicated rituals creates the impression that the ‘Magickian’ as mortal being command the appearance of the Divine, for example the summoning of so-called demons. Although Naos still contains some traces of this kind of magick, the later development of the Sinister Tradition clearly shows that this was to lure those mortal beings into a trap. Only the truly devoted Adept-Alchemist would soon realise that the Secret lies in a complete attunement with the Earth, the Sky and the Divinities. The Divinites are a Sacred unfolding that takes place in Physis.

The Numinous Way and Honour

The Sky or Himmel reconnect us with what Myatt described as the Cosmic Ethic:

The Cosmic Ethic is the expression used to describe the ethics of The Numinous Way, and the Cosmic Ethic is essentially that presencing of ψυχή [Life] which occurs when the insight (the acausal-knowing) of a developed empathy inclines us toward a compassion balanced by and manifest in and through personal honour.

Thus, honour establishes both boundaries for and, to an extent, the content of compassion as compassion is understood by The Numinous Way, and thence represents the natural - the Cosmic - balance of human life. Or, expressed another way, honour manifests, presences, the numinous for us as human beings, and is a means whereby we can live in a more numinous way.

This natural human balance which honour presents is the principle of Δίκα (Dika or Justice) - and the boundaries of compassion are most obvious in the principle of honourable self-defence. For The Numinous Way allows for the use of physical force sufficient to cause injury (’suffering’) to another being- and allows for, if honourable, the use of lethal force - both in self-defence and (in the immediacy of the personal moment) in defence of someone close-by who is dishonourably attacked or threatened or bullied by others. Such action is the honourable - the fair, the valourous - thing to do so when faced with someone or some many acting dishonourably; when personally faced with someone whose nature inclines them toward, or subsumes them into, committing the error of ὕβρις (insult) thus upsetting the natural balance and undermining the numinous. Such a dishonourable person thus may be said to have a bad (a rotten) φύσις - that is, they lack or are deficient in ἀρετή and thus have little or no understanding of Φύσις (Physis) and do not possess the virtue, the skill, of σωφρονεῖν (correction), of a reasoned, a balanced, judgement. (DM, The Natural Balance of Honour)

To act honourfully is more than just a form of conducting oneself: it means acting in balance within the greater cosmic scheme. To act within the Sacred confines of the Fourfold means respecting this natural human balance. The Numinous Way is exactly what Heidegger described as a form of Gelassenheit: no Hubris, no self-indulgence whatsoever. At first the Sinister Tradition may seem to demand of the practioner to transgress all ethical limits but such behaviour is only meant to be temporary in order to move beyond the Alchemical stage of Putrefaction, beyond the stage of the Black Sun.

As the Adept-Alchemist finds his or her balance as part of the Fourfold, the more one grows introspective, meditative, yet the physical remains important as well. It is exactly this balance of the Lovers: the bodies fusing with the Spirit, the Spirit fusing with the Zeitgeist as an Alchemical process that changes the Adept-Alchemist.

(The Sacred Seal by Von S)

The pathways between them are of great importance as well: between the Earth and the Sky there is the vertical axis which brings together the material and the cosmic. The vertical axis also stands for the Tiwaz-rune. Between the Mortal beings and the Divinities we have the horizonal axis: mortality and transcendence are united this way. And as a whole the Cross creates a Sacred place, a symbolic space where alchemical and existential space can take place.

The Sacred Seal, I created, consists of the four quadrants all powered by Sig and Tiwaz Runes thus combining the power of the Sun, of the Heralclitean Fire with the ongoing Struggle or Kampf. The four quadrants of the Fourfold all rely on that Sacred essence of Sig and Tiwaz. The Adept-Alchemist of the ONA must always focus on these Sacred Runes for they will strengthen him or her.

Use the Fourfold as a compass to guide through the deeper mysteries of the ONA, of Physis as a whole. Let yourself be enraptured by both both the Sinister and the Numinous.

-136 yf-

She felt her crystal, many miles distant, begin to respond and draw power from the Abyss beyond. The power came to her, slowly, through the gate in the fabric of space-time, a chaos of energies from the dimensions of darkness. (Deofel Quartet, ONA)

She let this power build within her before trying to transfer it by an act of will to her crystal but even she was surprised at the ease of this and the extent of the power she had stored. The crystal began to glow, and in her orgasm she felt possessed of the power of a goddess. (Deofel Quartet, ONA)

It was as he stood up that he remembered that she was the Masters’ daughter. She led him
from the chamber into the dimness of the Temple. There were no candles on the altar, no
naked priestess, no congregation gathered to greet them, indeed nothing magickal except the crystal tetrahedron, glowing as it stood on a plinth. Only the Master and Tanith awaited them. “The season and time being right,” intoned the Master, “the stars being aligned as it is written they be aligned, this Temple conforming to the precepts of our Dark Gods, let us heed the angles of the nine!” He gestured toward the crystal, chanting “Nythra Kthunae Atazoth!” as he did so. The light that seemed to emanate from within it darkened and then began to slowly change colour until only a dim blue glow remained. (Deofel Quartet, ONA)

The mysterious painting by Christos Beest was specifically created for the Sinister Tarot. It depicts the Mistress of the Earth with two crystals next to her. The left one is clearly a tethrahedron. This particulary shaped crystal is an important ritual ‘tool’ within the Sinister Tradition. Above you have just read some excerpts from the Deofel Quartet manuscript (fictional content) of the ONA in which you can find important elements of the Sinister Tradition. As you can see the crystal is indispensable to the Tradition’s specific rituals.

I will not go into the specific symbolism yet, but I will get back to it. First I would like to focus on the occult significance of the crystal with a specific emphasis on the alchemical tradition and the crystal’s application in the Sinister Tradition. But instead of providing a summary of various Wikipedia-posts of several occult traditions, I will focus on the arts and more specifically on literature, namely two important representatives of American romantic literature, namelijk Emerson and Thoreau.

The Sublime

The Sublime - being at the heart of Romantic aesthetics - is actually what has driven me to write down my thoughts on the esoteric nature of the Crystal. The white frozen landscape has always inspired me to meditate, to create, to read, to listen to Black Metal & Power Electronics, because I experience this as the most sublime of all types of landscapes. I must say that we do not enjoy these that much in Flanders, but when we do experience such weather, I am overwhelmed by its sheer beauty, its mysticism, and also the cruelty of its cold temperatures. I enjoy the frozen loneliness and in-human-ness of those weather types. Living in the beautiful countryside of the Vlaamse Ardennen grants me the opportunity to experience such weather conditions at its most extreme.

I remember the frozen peaks when I was young, and my parents and I visited Switzerland and a number of years ago I had the honour to witness the magickal white landscapes of the North, namely in Finland. The beauty of winter is something grand, and its Sublime nature denotes something that cannot be grasped or put into words. Confronted with the Sublime, man becomes humble and speechless. One stands in awe and sheer helplessness. This is the condition Heidegger longed for, when he wrote about the Greeks and the First Beginning of our pagan forefathers. Heidgger himself preferred to work and write in his small cabin in the Black Forest, instead of living in the city or working at the university. Heidegger longed to confront himself with the most severe cold for he had the utmost respect for the Earth and the power of the Sky. The ancient pre-Socratic Greek philosophers stood in awe as well, before the elements and they were speechless. The Sublime is captivated in the wonderful paintings of the Romantic painter Caspar David Friedrich:

Caspar David Friedrich: Wanderer above the Sea Fog (1818)

Empathy

That is exactly the reason why I enjoyed Eric Wilson’s book ‘The Spiritual History of Ice - Romanticism, Science and the Imagination‘ - that much. In the preface the author admits that he used to be a deep ecologist by seeing our current Being-in-the-World as unadapted to Nature; a non-anthropocentric point of view by which one admits being ashamed of human hubris and the human’s apparent goal to destroy, corrupt and drain Eorthe (a critique already articulated by Spengler and Heidegger). Of course, deep ecology takes the matter a lot further and they see mankind’s utilitarian needs as subservient to Physis and the planet’s equilibrium.

I do share its radical antihumanism and also recognize the urgent need to honour Eorthe again instead of our precious vanity, our blind faith in human progress regardless the environmental consequences. As a Being-in-the-World we desperately need to restore an ontological Empathy, not just with our surroundings, but also with the Cosmic as whole. We need to re-connect with the Cosmic as a most Sublime Order.

The recognition of the Crystal and its cosmic importance is, in my view, an important step to restore this ontological Empathy. The Sinister Tradition has been very important to me in this respect, and I want to highlight its occult and ritual practice with the crystal tethrahedron.

One important aspect is to regain respect for the sheer strength and beauty of our planet. We cannot feel superior and should be most humble. The frozen landscapes of the North should find their way back in the acausal connection with our ancenstor’s Wyrd, our being-part-of-Tradition. We need to become ‘nothing’, become ‘meaningless’ instead of overestimating our individual importance. Each of us must play his part in the Cosmic game.

Of all the landscapes in nature, those that are frozen are perhaps the most sublime. The reason: the blankness of ice. When we gaze into the semi-transparent crystal of frost or scan the unending paleness of the polar floe or stare at the blanched undulations of the glacier, we undergo the vertiginious tension between meaningless void and significant plenitude. On the one hand, the whiteness is pure emptiness, a bland, monotone space featuring no distinctions at all, no break in the engulfing sameness. To brood over such a region [...] is to lose any sense of seperate identity, to become nothing, only an indistinct cipher of the vacuum. Such is the horror of the ice [...] (Wilson, p. XIII)

Beautiful, poetic words which make my seperate identity disappear. The horror exists because of the whiteness of the ice which reduces all differences, but as Wilson explains: this whiteness is “a realm of fecund potential where nothing has yet become anything, a reservoir of pure possibility.” This is exactly the exhilaration of ice because it captures endless and ever changing forms (the ice and its cyrstals live!) and enormous vistas that demand our silent gaze and utmost humility. The Cosmos, which we look up to, is actually reflected deep within the ice’s core, namely the crystal: as above, as below. The Sublime nature of such imperial vistas is utterly horrifying and stupendous, for they sweep away our human characteristics, our rational ‘heads’ and through this symbolic decapitation, and thus becoming acephalous, we can operate without boundaries and we are projected towards a far greater Destiny.

In his book Wilson tracks the exoteric and esoteric importance of the spiritual history of ice. For the sake of our subject we will focus on the esoteric perspective exhibiting “internal depths, invisible mysteries, and individual experiences.” This mode of vision is shared by hermetic thinkers, alchemical adepts and Romantic visionaries such as Emerson and Thoreau who delved through their poetry into crystallography which exhibits the acausal nature of the crystal.

The Crystal

The word ‘crystal’ is derived from the Greek verb krustaimein, which means to freeze, and its cognate noun, krustallos, being ice. Therefore in many prophetic books crystal is given an optical meaning. The prophet can perceive esoteric destinies and divine mysteries like a scryer. Swedenborg, the Swedish mystic, was interested in “how crystals of ice reveal the inner laws of the universe”. He posited a hypothesis how “the minute geometries of crystals are portals to the essential monads of the cosmos and the modes by which these monads combine.” Thoreau, being a scientist and prophet, embraces the crystal “as a microcosmic revelation of both reassuring law and unsettling mystery.” As he stared into the stone he encountered colours, images through the various reflections and refractions and thus creating an unsettling vision devoid of geometry. Thoreau therefore concluded that the cosmos is double: “lawful and enigmatic, organized yet abysmal”. The pyramids seem simple for a point of view, yet they are holding “kaleidoscopes, complex flickering in their core”. This is a most important observation and shows us the importance of the crystal as being simple and straightforward, but mysterious and disturbing at the same time. In the Crystal we can therefore find the alchemical secret of the union of the most fundamental opposites: Matter and Geist.

Thoreau regards the Crystal as a “numinous disclosure of matters that deeply occupied his soul: the mysteries of transparency, the curious laws of organic formation, the irreducible extravagence of the world.” And this by the way preoccupies us as well. This actually reveals the inner workings of the Crystal, and the Crystal as a causal means to bring forth the mysteries of the acausal. This opens up the art of scrying which is also practised in the Sinister Tradition.

The divinatory arts have been developed through the different civilizations, and it elevated mankind from a fear of a randomn universe to a fascination with the Cosmos, to live according to its laws and to see how it affected our Destiny. There were various methods of divination, but divining the stars in an earthly prism or crystallomancy has survived through the Middle Ages, Renaissance and Enlightenment. This of course according to official historic resources for there are various traditions, such as the Sinister Tradition (causally manifested by the ONA, FL, OJB, TOB, …), which has always stayed beneath the surface mainly because of it being an oral tradition. The Art of scrying as described in the Deofel Quartet. The crystal tetrahedron not only brings esoteric knowledge, it functions as a way of communication:

For weeks after the gift of the crystal should shut herself away in the small house she then shared with Lois. The crystal brought knowledge and she had learned how to use it to travel among the hidden dimensions were the Dark Gods slept, waiting for someone to break the seal that bound them in sleep. She learned of Earth’s past, of how the Dark Gods had come bringing terror and much that was strange. Of how her Prince was their Guardian, given the earth as his domain. Her shape-changing Prince was her guide to the Abyss beyond, and she explored the Abyss without fear, trembling or dread. She would be ready, she knew, when the stars were aligned aright, to call and summon the Dark Gods from sleep. (Deofel Quartet)

The Alchemical Wedding

The alchemist Paracelsus, who introduced the alchemical principle of Salt (Sal), valued the Crystal for its virtues and found it “a wedding of unseen and seen, soul and body.” He saw the Crystal as a tool to see things as they really are. As a figure of the air it functions as an instrument of optical technology capable of showing invisible forces. In his book L’Homme et l’invisible (1964) Jean Sevier (referred to by Wilson) notes that the Crystal traditionally represented “a level intermediate between the visible and invisible”. In alchemical terminology the Crystal represents and captures a mystical marriage between translucent matter and spirit.

Paracelsus at work

The magician John Dee also used a crystal to conjure spirits of things unseen. Following E. Wilson we can sum up the most important values of the crystal as follows:

1. It distorts normal everyday perception because of its inner structure and its prismatic angles.

2. Through its prismatic reflections it visualizes unseen agencies.

3. The crystal merges subject and object because it blends reflections of interior desires and refractions of eternal objects.

It is clear that the Crystal reveals a secrete conjunction, the coniunctio, between beholder and beheld: an esoteric marriage of opposites as shown here below:

Coniunctio of the two opposites

The coniunctio (Latin for connection, commitment, marriage) takes places at a symbolic archetypical level beyond logical concepts (numinously speaking: beyond the head) and it is a pivotal moment of inner fertilization and transformation which as you can see, is depticted by the holy union, the hierosgamos, of the Mother-Queen (Luna) and the Father-King (Sol). Within the Sinister Tradition the sexual union of the Priestess (Luna) and the Priest (Sol) has a similar meaning and the same esoteric purpose for it is an important stage in the Alchemical Work:

The invokation begins with the Priest vibrating seven times the phrase ‘Nythra kthunae Atazoth’ while the Priestess holds the tetrahedron in her hands, palms upward. When the vibration is complete the Priest places his hands on the tetrahedron and both vibrate ‘Binan ath ga wath am’ until the ritual is complete. After the vibration, the Priestess - still holding the crystal - should lie on the ground, her head North, the Priest arousing her with his tongue, The sexual union then begins, with both visualizing the Star Gate opening and the primal form of Atazoth coming forth. Atazoth may be visualized as a dark nebulous chaos - a rend in the fabric of star-studded space which changes into a Dagon like/dragon entity. After her sexual climax, the Priestess buries the crystal within the earth of the hill. When this is done, she vibrates over the spot ‘Aperiatur terra, et germinet CHAOS!’ She then signals to the congregation who cease their chanting. All the participants then depart from the hill.
Note: The tetrahedron should be well-buried in a spot prepared by the Priest and Priestess before the rite. If the invokation is done again, the rite begins with the Priestess unearthing the tetrahedron. It should be cleaned before the ritual begins - and must be buried without any covering whatever. (Invokation to the Dark Gods)

The Double Tetrahedron

In the MS The Nine Angles - esoteric meanings it is explained that there is a double tetrahedron at work during this Sacred Marriage of Opposites:

The nine also represents the tetrahedron (for example, the crystal one used in the Rite of the Nine Angles) which is itself symbolic of the nexion described by the Tree of Wyrd. Thus, for instance, in the Nine Angles Rite, the crystal represents one aspect of the nexion, the Priest and Priestess the other: together (ie. the bringing together in the ritual) they enable the nexion to be opened. In this sense, the Priest and Priestess (when conjoined) form a tetrahedron which, joined with the crystal one, enables acausal energy to become manifest in the causal (the ‘world’) - this is the secret hinted at in many historical alchemical MSS (for example the ‘Rosarium Philosophorum’: “Make a round circle of the man and woman ...”) and occasionally depicted in drawings. This ‘double tetrahedron’ is a magickal form of the double described above in the first paragraph (the causal geometric one). (The Nine Angles - esoteric meanings)

We can find the double tetrahedron being formed in Atu VI - the Lovers:

Atu VI: The double tetrahedron a nexion created via the union of balancing forces. The sowing of the seed of Change that which may transform and carry evolution beyond the Abyss, and thus beyond ‘self-image’ – or that coerce to create something beyond ‘self.’

The union indeed of balancings forces and the creation of a nexion. This is what Paracelsus described as a wedding of the seen and the unseen. Within the Sinister Tradition one uses the nouns ‘causal’ and ‘acausal’. The nexion as a means to presence the Sinister and this nexion is a double tetrahedron. This specific combination of two tetrahedrons is known as a Star Tetrahedron in Sacred Geometry. This type of tetrahedron, also known as the Merkaba, indicates the inseparable relationship between the complementary halves: the positive and negative, the manifest and the unmanifest, the causal and the acasual – and at the moment of coniunction (the coniunctio oppositorum) they form a continuum, an equilibrium.

Another manifestation of this Sacred Marriage is this one:

As described in Naos (DC edition):

This three-dimensional structure is considered to lie enclosed within a double tetrahedron: the sphere of the sun being in the centre of the base where the tetrahedrons join. The uppermost tetrahedron signifies the acausal aspect, the lower, the causal aspect, and the three angles of each side are symbolized by the nine combinations of the three alchemical forms; that is, by the symbols of the pieces of the Star Game. As in the Star Game, the acausal aspects are an exact reflection of the acausal – the latter being shown in the diagram below. (Naos - DC edition)

As mentioned in the meditation for the Atu VI the seed of Change is being sowed during this Sacred Marriage. The connection leads to the ‘birth’ of a new element that combines the characteristics of both elements in order to transcend them. This is the sowing of Change, of evolution towards a new stage, a new aeon, a new civilization, a new type of Man.

Change and energy

Now, the fact that change can be brought about, is due to the fact that there is an infinite energy at work. Emmanuel Swedenborg (1668 - 1772) was a respected metallurgist, chemist and mining engineer, and he was skilled in interpreting the physical world, the causal, as much as the spiritual (acausal). He had specific visions about the relationship between the micro- and macrocosm, namely a universal connection, grand rhymes which he saw everywhere. He developed his crystallography based on an infinite energy originating in and sustaining the Cosmic while the crystal functions as a window for and a mirror to this energetic flow. He saw an infinite flow of energy, a spirit crystallizing into regular structures, which he called “crustals”. In his view the birth of the cosmos was due to this boundless energy being condensed into a single, transparant, spiraling point, and this becoming the first crustal: “a vortex comprised of inner motion and a highly tenuous, transparent crust.” The enormous force of the energy exploded the outer crust and thus other particles were formed. Swedenborg’s vision is quite fascinating, as his universe is “comprised of motion (huge vortexes at the start) organized in geometrical forms.”

In Swedenborg’s universe everything is a geometrical form of infinite motion, but the Crystal reveals cosmic processes which otherwise remain hidden. It becomes a window so to speak showing the interiors of matter itself because of its translucence. As was shown by science later, of which the foundations were laid by Swedenborg, matter was a dynamic force; “a rich revelation of polarized power”. Things were taken further by thinkers such as Goethe and Schelling in the direction of biology by discussing theories on the fact that the crystal could grow. The crystal becomes a “a snapshot of motion, a static translucence of holistic dynamism similar in kind to leaves, feathers, and stars [...].” These panpsychical ideas were further elaborated on in the 20th century and also Georges Bataille ‘s (occult) theory on Base Matter as being energetic is clearly derived from this. Of course, we cannot go into this, but it shows that over a number of centuries, romantic, scientific ideas and theories have been developed showing us the fascination with and the importance of the Crystal in several fields.

Ralph Waldo Emerson’s Snowstorm

Emerson (1803 - 1882) studied the works of Swedenborg, Goethe, Schelling and others and he introduced “the poetics of crystal” through his poem “The Snow-Storm”(1841). After witnessing a snowstorm Emmerson wrote the following poem:

Come see the north wind’s masonry.

Out of an unseen quarry evermore

Furnish with tile, the fierce artificer

Curves his white bastions with projected roof

Round every windward stake, or tree, or door.

Speeding, the myriad-handed, his wild work

So fanciful, so savage, nought cares he

For number or proportion

He refers to a fierce articifer and his wild work, which demonstrates that there is an invisible force, a demiurg so to speak, at work. For Emerson the ice is alive and there is a mysterious energy at work. “The snow crystals are polar: chaotic and calm” and there are “centripetal and centrifugal energies” at work. The Sublime is present as well for the boundless energy amazes the artist and it escapes intellectual category. It goes beyond ‘the head’ and one could say that it “riddles like a Sphinx”. These Emersonian meditations bring us to unfathomable (or acausal) energies which are simply beyond a “significant representation”.

What the crystal here shows, is “that the cosmos is indeed as agitated as it is calm, as confusing as it is intelligible”:

Powerful ‘floods of life stream around and through’ the universe; ostensibly tranquil things are ‘fluid’ and ‘volatile’; things are polarized symbols of the living flows; events, both deeds and words, cannot fully reveal the enigmatic fluxes that animate them. (Emerson)

Emerson goes even further in his book Nature where he identifies himself with a Crystal:

Standing on the bare ground, - my head bathed by the blithe aire, and uplifted into infinite space, - all mean egotism vanishes. I become a transparent eye-ball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God. (Emerson)

Emerson sees himself a an emanation of a greater force and he feels the currents of the Universal Being circulate through him. The practitioner, for instance of Zen meditation, feels the currents between the causal and the acausal flow through his body and thus becomes a Nexion, another living Crystal. We are all made up out of crystals, and by taking the shape of a Tetrahedron one strengthens this flux, this dynamic between the causal and the acausal. Here you can find a description of this transformation within the Sinister Tradition:

Susan tightened her grip on Conrad’s hands and he suddenly felt the primal power of theAbyss within him. He was not Conrad, but a vortex of energy. Then he was in the darkness of space again, sensing other presences around him. There was an echo of the sadness he had felt before, and then the vistas of stars and alien worlds, world upon world upon world. He became, briefly, the crystal upon the altar, the Master standing beside it. But there were other forces present and around him, trying to send him back into his earthly body and seal the rent that had appeared and which joined the causal universe to the acausal where his Dark Gods waited. (Deofel Quartet)

As Emerson describes: all mean egotism disappears. This is an act of humility: one becomes nothing (instead of wishing to be an all-powerful and most evil black magician). True (Black) Magick is beyond the Ego, beyond one’s own desires. You become headless, acéphalic as you turn into a “transparent eye-ball”. The eye becomes disconnected from the head as the head is one’s ratio, one’s humanity. Emerson discovers that “he is not distinct and seperate but a discrete pattern of distributed energy - a polarized point, an agitated orb, of infinity.”

Meditate therefore on the image below, hold your Crystal and feel its specific structure, feel your body melting and ‘becoming’ this crystal orb.

Orb - Picture taken from Youtube video tutorial on After Effects by Adobe.

One’s autonomous “ego” is in effect an illusion. Later in his book Nature Emerson admits “that this crystalline vision is difficult to achieve” but his point of view is that of a writer. Emerson did not embark on meditation and ritual practice to subvert this rational approach. However...

“..., in rare moments, during walks across icy fields in twilight, one’s worries and wants fall away. He feels part of immeasurable energies coursing through the grass, his heart, the stars. He realizes that he is a transpicious form of distributed flow. His “I” and the All mutually interpenetrate. He is something (a cogent structure) and nothing (an infinite abyss). Not simply a translucent window, not merely an impervious mirror, he, crystalline, is both. Somewhat opague, he reflects the world, merges with it, and relinquishes his ego. Mostly transparent, he refracts the universe, stands separate from it, turns it to suit his discrete disposition.” (Wilson)

This is such a beautiful passage for this is the essence of working one’s magick, working with a crystal. Of course, Wilson does not have the Sinister Tradition in mind, but this working is exactly the interplay between the causal, the acausal and the relationship between the adept and his Crystal. This is a very advanced state of reaching this alchemical marriage by expulsing the Ego and recognizing the infinite Abyss within. Emerson in his book “Experience” (1844) situates the consciousness of man on a sliding scale from identification with the lubricious flesh to the outermost, namely what Emerson called the First Cause (the Acausal). By his poetic ability to dissolve everything to spirit, Emerson sees that “within the form of every creature is a force impelling it to ascend into a higher form.” (Wilson). This kind of transparency is so much more than just a pure transparency, a pristine clarity which would be easy. Emerson hints at the kind of transparency which involves transcending matter and rising to “unseen worlds of unhindered lucidity”. Wilson here refers to the vision of Plotinus’s ideal intelligence which is described in the Enneads (ca. 270 AD):

There ... all is transparent, nothing dark, nothing resistant; every being is lucid to every other, in breadth and depth; light runs through light. (Plotinus)

As Wilson notes: pure transparency would be blinding as it reveals only total light. That would mean looking straight into the Sun. Besides “lucidity there is some obscurity, besides abstraction there is concretion” and this takes us back to ... matter and spirit. When you gaze into your crystal, you do not expect to have a clear sight for that would be the same as looking through a piece of glass. The Crystal offers far more, and scrying does not mean seeing situations as clear as they would happen in front of you. You end up seeing vague images, diffuses colours, which connect with your Spirit, your humble attitude to open yourself for the Acausal.

In the alchemical Work this is called the process of Mercury, as you are transforming that which is Base, Material into the Spiritual, the immaterial, the etherial. Mercury also symbolizes this mystical experience which you go through as you are becoming one with your Alchemical Work. The Tria Prima (Sulphur, Salt and Mercury) comes together in the crystallization proces. The crystal is not a soulless matter, nor is it an immaterial Soul, and it is not devoid of a Universal Spirit. As Mercury is the changing substance itself and as it implies various contradictions and forms, we cannot see but one primal or first element, namely the crystal. This brings us to the Prima Materia, the Grail of which it has been said that it consisted out of crystal:

As has been mentioned in other MSS, the ‘Grail’ was a crystal (”lapsit ex coeli”) of quartz according to most. It did not have a perfect geometrical shape, but was similar in shape to a tetrahedron. It was guarded by several ‘keepers’ and was said to possess real magickal powers - prophecy, divination and so on. It was also said to be necessary for prosperity. Legend recounts it as being used to inaugurate the Western Aeon and thus civilization, at the time of Arthur. As stated, the legends that have come down regarding Arthur are mostly Nazarene distortions. (ONA, Arthurian Legend)

Mercury

With regard to Mercury the Sinister Tradition also refers to its transformative aspect:

Thus, a tetrahedron shaped ‘inner sanctum’ would be for Mercury workings: i.e. workings concerned with ‘indulgence and transformations’ [qv. the tables in ‘Naos’ and elsewhere]. The Form may be constructed in the material (see table I) on a small scale and this itself may be used in two ways: a) As a focus for vibration/chant - using the appropriate chant for the sphere concerned (qv. ‘Naos’]. Thus, for Mercury, the tetrahedron would be associated with the “Agios Lucifer” chant*. The vibration appropriate to this sphere would be “Satan”/”Satanas”. (ONA, Notes on Rituals II)

Conclusion:

Henry David Thoreau

I would like to conclude this research by briefly referring to Thoreau. Emerson was a friend and mentor of Thoreau and he had studied the works of Emerson. Being an observer of nature he was known as the Poet-Naturalist. He studied the crystal to find the destiny of the cosmos, and he was also an optical theorist. But above all he is a poet: “a scribbling magus, a scientist armed with tropes - transforming seeings into sayings, cosmos into logos, ice crystals into crystalline symbols.” The young Thoreau, as an observer, however did not look with his eyes, but he looked through them, and in this way he transcends corporeal sight and opens himself to “the striking revelation of intuitive vision”. This explains the way he looks at crystal shapes because he is in search of the primal force of life.

To Thoreau the crystals are “portals for holistic powers” and they “reveal mergings of form and energy”. When he looks at crystals,

they make his ‘I’ disappear and they show him “beyond his discrete ego, he is a ubiquitous current: His ‘I’ is really ‘nothing’ - not this or that - but also ‘all’ - a power gathering all thises, all thats. (Wilson)

Both Emerson and Thoreau hinted at “holistic” powers that were both familiar and unfamiliar; “primordial currents” distributed through all beings. Currents hidden for the mundane, ‘felt’ by poets; alien because they are hidden and only revealed to those who wish to embark the Alchemical Work. Wilson uses the term ‘uncanny’. Heidegger regards being as ‘uncanny’ for it is disturbing but also transforming ... and this brings us back to the Sublime. Just like the Ouroboros biting its own tail.

Within the Sinister Tradition the uncanny power of the crystal is highly valued and it is far more than an instrument. It is a Nexion, a magickal resource itself to channel those forces, the Dark Gods, from the Acausal.

To open a Star Gate and return the Dark Gods to our causal universe a crystal tetrahedron made of quartz is required. This should be as large as possible - and made from a natural shape by a skilled operator. (Invokation to the Dark Gods)

It should be noted that Esoteric Chant, combined with a quartz tetrahedron, is one of the most effective ways of opening a nexion.] The chosen rite is conducted on the chosen site. It is often necessary to conduct a second or third rite within the space of a few weeks to fully open a new nexion. The new nexion, once open, needs to be kept open and this requires regular rites on the chosen site for many years - a specific rite [which does not necessarily involve sacrifice] should be constructed to do this. This specific rite needs to be undertaken at the very least twice yearly for the first five years, and then once yearly for at least ten years. One of the best methods to use for this specific rite is Esoteric Chant using a quartz tetrahedron. (Aeons, Civilizations and Archetypes)

Emerson and Thoreau, being romantic poets, intuitively knew that the crystal was a “transparant portal through which one might discern invisible powers criss-crossing the cosmos”. They viewed the world and the cosmos through a crystal lens and as such they penetrated “the hidden law by which the one becomes the many, energy turns to form”. They went for an alchemical search. Within the Sinister Tradition adepts actually take the next step: from poetry to magick to aeonics. All these individual steps are necessary if we want man to evolve, to transform and take up Authentic living.

The Abyss was within her, within Claudia, within all those in the Temple and all those outside it. It was primal awe, terror and intoxication and she entered it she felt its energies forming into shapes ready to ascend to Earth through her crystal and Temple. (Deofel Quartet)

The crystal gave power to and magnified her thoughts and when she released him he stared at it for several minutes. (Deofel Quartet)

She did not speak, or move, but slowly raised her hands as, many miles away, the crystal within her secret temple began to glow. “Atazoth! Atazoth!”, the dancing dancers hissed. The sky above and around them was clear, speckled by stars but a ragged darkness came to cover a part of the sky as a putrid stench filled the air and a circle of cold fell around the worshipers. No one moved, chanted or spoke but all stared up at the sky. The darkness grew slowly before withdrawing into a sphere that darted across sky. And it was gone. (Deofel Quartet)

After the festivities have begun in earnest, the Mistress should she so desire, directs the forces of the ritual by concentrating the energies upon the tetrahedron and invoking through a gate, the powers of the Dark Gods into the participants to spread
outwards upon the Earth.)

Ga Wath Am!

Bibliography:

• The Spiritual history of the Ice: Eric G. Wilson

• From Anima to Zeus

• Alchemy and Psychology

• MS from ONA, The Sinister Tradition

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Vril, the Mysterious force by Von Sanngetall

The Völkisch Weltanschauung

From the end of the 19^th 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 Gesellschaft and the Vril Society was no coincidence as the ancient 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’ (what Heidegger called ‘Gestell’). The Enlightenment had only brought us a strictly calculative (Apollonian) 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). Heidegger, Bataille, Jünger were also philosphers and artists who were capatured by an outerworldy approach; approach one might say, at the end of this article, captured by the occult energy of the Vril.

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 calculative/productive science and technology (current industrial and technological revolution based on basic human needs) we must aim for a transformative and meditative approach. With which we mean to aim beyond ‘humanism’ (saving mankind) and to seek for bewilderment and awe. Such bewilderment and awe bring us back to the ancient Greeks for whom the cosmic was something to be admired and not something that could be turned into an object. Following Serrano we can say that we do not aim for the disintegration of Eorthe into the abyss and nothingness (Serrano), for that is the path the West is walking right now.

We can say that this new way of looking at the reality as such belongs to an alchemical transformation that is fueled by the Vril as a 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)

Serrano stresses that 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 Death, our mortality (Geworfenheit) as perspective. Immortality is not something one achieves, but immortality presents itself through us, through our Noble behaviour, our Respect for Traditions, our inner ‘Vrilian’ transformation and the Transgression of all Laws.

The Female occult force or the Sacred

The Sacred, from our point of view (7FW), is most supra-personal, non-hubristic perspective towards the Divine. It is something Unreachable, something which is called ‘das Heilige’ and experiecing it cannot be captured in words or ideas. While the monotheistic/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 Old Gods, but who have fled the Earth because of our hubristic behaviour. Within the text of Heidegger one can find the necessary meditations on that. 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.

The ‘religious’ experience, as taught today by monotheistic cults, is one that relies on books, scriptures, a certain distance, while a genuine Pagan(us) (Myatt) approach means utter devotion (without book or scriptures) as it is all based on one’s inner experience (Jünger / Bataille), on the Numinous connexion (Myatt) 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). The French philosopher Georges 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 David Myatt remarks and describes the Numinous, it 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.” (David 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 pagan and therefore muliebral force. The power which was derived from the 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 the OJB, TBO, FL and 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 (the Second Beginning - as hinted by Heidegger) 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 that 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

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Here we see the Flammarion engraving which can be interpreted through a Heideggerian lens: here we see how the central figure, the adept-alchemist, penetrates a dome, namely the dome of the Sky or the Heavens. Here we see how this gesture resembles both Heidegger’s and Myatt’s movement or Way beyond metaphysical representation, or as Myatt describes it: the obscurement by denotatum and by abstractions.

In the philosophy of pathei-mathos, physis is used contextually to refer to:

(i) the ontology of beings, an ontology - a reality, a ‘true nature ‘- that is often obscured by denotatum and by abstractions, both of which conceal physis;

(ii) the relationship between beings, and between beings and Being, which is of us - we mortals - as a nexion, an affective effluvium (or emanation) of Life (ψυχή) and thus of why ‘the separationof- otherness’ is a concealment of that relationship;

(iii) the character, or persona, of human beings, and which character - sans denotatum - can be discovered (revealed, known) by the faculty of empathy;

(iv) the unity - the being - beyond the division of our physis, as individual mortals, into masculous and muliebral;

(v) that manifestation denoted by the concept Time, with Time considered to be an expression/manifestation of the physis of beings

David Myatt, Towards understanding Physis

David Myatt defines the Greek term ‘physis’ in his philosophy of pathei-matos as ‘ontological’: referring to a ‘true nature’, that as he mentions, “is often obscured by denotatum and by abstractions”, and as such these conceal physis. Physis is “the relationship between beings, and between beings and Beyng, which is of us – we mortals – as a nexion, an affective effluvium (or emanation) of Life. The concept of physis is here ontological and rooted in the paganus culture of classical and hellenic Greece. Physis stands for the unity of opposites of the masculous and muliebral. And phsyis is not something static: it is denoted by the concept Time as “Time considered to be an expression/manifestation of the physis of beings”.

For Heidegger Physis was a central concept as well: Heidegger used various terms to ‘define’ Beyng itself and all of them reveal certain aspects of this other ‘order’. ‘Physis’ in the original Greek paganus way, does not simply stand for nature, but for a constant ‘emerging’ of beings, like a human being being born, a plant that is growing and developing, the Sun that is setting, and so on. Physis stands for something active, for a developing force that thrusts us to be born, thrusts plants to grow, …

We see here how close Heidegger and Myatt define physis: not as ‘nature’ as a whole, or as an object of science, but as an ontological reality in itself. Heidegger uses Physis as one of the import Greek UR-words, and which for Heidegger refers to Beyng. For Heidegger Beyng stands for: “the temporal-spatial, finite and negatived, appearing of beings in their beingness, which calls forth and even compels from the human being (Dasein) a cor-respondence in language that allows both what appears – and appearing itself – to be made manifest meaningfully.” A ‘definition’ which has so many meanings that one can write books about it. Important here is the fact that Beyng does not stand for something ‘eternal’ in the sense that it never changes, the way Platonic thinking and monotheist thinking propagates.

With Physis we mean something that is ever-changing, ever-moving, which is temporal so not ‘eternal’, which is ‘spatial’ and thus not untouchable or unchangeable. Something which is finite, so it has a tragic nature. Negative in the sense that it can be hiddden or can re-appear. And it ‘provokes’ the appearing of beings – we as mortal beings, but also all other beings – in their ability to ‘appear’ as they are. A being in its beingness: in its ability to be here and now, but also to disappear and die.

As the Adept-Alchemist in the Flammarion penetrates the dome, he does not just enter into another ‘realm’. He does not just travel from the causal to the acausal, but he learns to ‘see’ otherwise. Instead of calculative seeing, his Soul is exposed to a meditative openness. A disclosure which releases the Adept-Alchemist from his limited Way of thinking, of being all together. The kneeling seeker, traveler is and remains mortal but he is prepared to seek beyond all certitudes as they were shown to him before. By penetrating that dome he risks exposure to forces unknown to him, and yet these forces were and are always present in our world. Like the Adept-Alchemist we have to learn to see differently, to feel differently and more intuitively.

One could say that hiding behind that dome is Beyng. Beyng is something that is always temporal and always changing, appearing, … in other words something that is active as one observes it, for instance a blooming flower, a flowing river, … It is the appearance of the flower, the appearance of water at a well, the sudden appearance of a bird, and so on. Heidegger as such describes ‘nature’ as something that is always appearing and disappearing, and we, as mortal beings gifted with language, will try to describe it, but only Poets are truly capable of ‘capturing’ Beyng in its appearance and disappearance. To penetrate that dome in our Everyday actions means that we have to reflect differently and act more intuitively, for example when walking in the forest one should observe more intuitively what is actually happening and changing as one observes one’s surroundings. One must expose oneself to the Clearing (Lichtung) that is always hiding behind the dome.

Crowleyan magick…

And this is not the way the usual ‘Magickians’ try to capture Beyng through so-called Magickal formulas and complicated rituals, like the Crowleyan kind. Of course, he is very renowed and famous, but his Magickal work is most limited and Ego-oriented. The so-called ‘control over demons' is nothing less than sheer hubris. I have studied various works of the so-called master, and although he is a fascinating character as a decadent, his Thelemic Magick remains well within the dome. Crowley’s Magick has always centered around his own figure, and it is only concerned with his own hubris. This certainly applies to the hunt for certain titles, such as Ipsissimus, where the ‘Magickian’ regards himself more important than the gods.

The ‘real’ Magick however happens through participating with and within Physis, through meditative thinking, through poetic art, through sport, through inter-action and living within the landscape/Heimat, climbing, visiting old places of worship of one’s forefathers and so on. Real Magick does not need all those rituals and temples, ornaments, … Such rituals are only copies of the monotheistic religions. In essence, like the kneeling traveler: one’s ever-changing body is part of Physis as well, and body crafts like body building must be seen as the refinement of one’s temportal beingness in Physis. It is not about control, but about letting go and becoming part of the acausal reality of Physis. It is about penetrating the dome and risking everything. Summoning a so-called demon is sheer hubris, as one only encounters oneself. Physis is very real and one can tap into its energy through various physical and mental acts.

The Pan-European Occult Axis

The Pan-European Occult Axis of OJB, FL, ONA,… exactly uses this non-hubrist point of view for “the essence of the magickal or occult world-view is the connectedness of man and his surroundings - to earth, sky, stars and sun. Man can experience (usually by intuition) the forces of the cosmos. These forces are subtle and their understanding depends mainly on empathy.” (Physis Manual) The seven stages of Magickal initiation, as represented symbolically by the Self-Immolation Rite, aim at preparing and guiding the Adept-Alchemist to increase and develop his consciousness and body, and thus travel from the Ego (the Chthonic) onwards towards the Cosmic (Divine). Penetrating the veil or the Dome of the Heavens is the goal one should work towards. Contrary to most Magickal systems that regard ‘the human being’ as something potentially ‘immortal’ the Pan-European Occult Axis stresses our earthbound consciousness and our mortality, or our Geworfenheit as Heidegger would call it. The Adept-Alchemist travels through the seven (or in total nine spheres), but he remains mortal. From a Heideggerian point of view: man as a mortal being should never aspire something meta-physical for he remains bound to the Heimat, to the soil (and thus to Physis) where he can truly and most autenthically open himself towards Beyng.

Prima Materia

Alchemically speaking Physis is the mystical ground, the Prima Materia, the Sacred Soil of the Heimat in which authenticity finds its energy. Its ontological meaning is lost when one translates ‘physis’ simply as ‘nature’ or even ‘the science of physics’. Myatt makes clear that the Greeks referred with physics to “the being of those beings who or which have the potentiality (the being) to change, be changed, or to develop”. Like Heidegger he refers to motion, or natural unfolding or growth without an external cause. Physis is not some abstract essence but a balance between the being that it is, it was, and it potentially might yet be.” (Towards understanding Physis).

With Heraclitus we can offer yet another enlightening approach, namely Physis is “the natural being of a being which we mortals have a tendency to cover-up or conceal.” And specifically modern man has lost touch with Beyng or Physis as a pagan reality. Modern man lives in anonymous cities filled with filth and vermin, and once in a while he enjoys a nice vacation in the countryside, but only as a tourist, or a spectator, for the ‘city dweller’ those living in the countryside are retarded and simplistic. The real ‘life’ is to be found in the cities with its multicultural ‘reality’. That is what Heidegger truly despised: the ones living in the city. City life has nothing to do with Physis or whatsoever. The city life is not a Prima Materia from which Sacred energies sprout.

Only in the countryside, when one sits next to the silent farmer who works the land, can one experience Physis as “growing and arising precisely from the Earth and thereby the emerging unfolding itself, laying out openly, showing itself - appearing.” The growing, the arising and the emerging of Physis are linked with the Earth as the mythical UR-ground. The UR-ground of the originary Volk that dwells there, and that is connected with the vital forces of Physis. The Earth must be seen as a source of concealment and hidden powers, and it stands for the chthonic dimension of archaic thinking, which Heidegger wanted to reach back to. Here we witness the hidden character of Physis. That is what the Adept-Alchemist experiences! And such an experience is authentic. Authentic Magick is to be found in the most simplest of things, but one needs to be ready to actually see it intuitively.

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Von Sanngetall, Fire & Ice

This drawing is my personal War Ritual. Heidegger recognized the Struggle, the Eternal Polemos between the Dionysian and the Apollonian forces as forming the living core of authentic Beyng. A Struggle between the Earth & the Sky. Beyng, as Physis, is not stable but a continuous process of Birth and Death, Creation and Destruction, and it continues the way the Sun moves and the way the (alchemical) seasons paint our beloved landscapes of our Abendland. The landscapes where we dwell as an authentic Volk. A Volk as a living Nexion embodying the forces of Fire & Ice.

Fire and Ice, the Sig-Rune and Is-Rune, and in between you can find Ur-Rune, our Sacred Origin of awe and wonder. Sig is the Rune of Victory, of the lightening of the Soul. Is stands for the upright, the connexion with the World Axis, the Irmin column. The Is-Rune stands for stasis, stillness, reflection, meditation as a new Way of Beyng. The importance of empathy & reflection which goes against the need for speed & calculation in this current Faustian Aeon. As a Volk we need to learn to dwell intuitively.

Is stands for meditative thinking (Heidegger) as opposed to the positivist science of today. The Apollonian force concentrates on form, control, unity of being, while the Dionysian Fire stands for chaos, havoc, destruction. The one cannot without the other. Today the West has turned towards the Apollonian: control of the mind, control of one’s thinking, universal equality. Heidegger pointed towards the Greek Pagan Weltanschauung: wonder and awe!

Let us return to that Origin, to that Ur-sprung from which a martial vitality may awake. The Alchemical process of Sig, Is and Ur is part of our Ur-Soul. Take upon this War Ritual!

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The Star Gate, Von Sanngetall, 2003

The ambient version of the Self-Immolation Rite consists of nine Spheres. The first one introduced us to our causal existence, the Sphere of Man, from then onwards we have taken you on an Alchemical journey where your body, soul and spirit has been tested over & over again. Study those seven spheres, record your experiences, the changes within you and within your environment. Look at Society around you and find those correspondences and the changes which are taking place in the Western Aeon and the stage of the Kali Yuga. Heidegger said it clearly: these are destitute times. Man has become a slave of the one thing that will prepare us for our journey towards the Stars, namely technology.

Through the characteristics of the seven planets you can see and notice things which go unnoticed for the mundane and the last men around you. They are sleepwalkers and therefore let them rest comfortably, or for your own sadistic pleasure once in a while, confront them with the Sinister that lies hidden underneath this cloak of mundaneness. At the pinnacle of the current Faustian Aeon mankind will be confronted with several disasters (economic, ecological, human, …), while he has always been wrongly convinced of his own so-called self-importance. Modern man has blinded himself by projecting his own hubristic phantasies of the ultimate human progress onto history and the future.

The last Sphere before this one, we visited was the Sphere of Saturn. A Sphere of decay, death, corrosion, but also growth through conflict, through Polemos, through personal and Völkisch suffering. Saturn may kill and devour his own children out of fear of being overthrown, the planetary cycle does not end here. As an Adept-Alchemist you are being prepared to develop yourself through conflict and polemos. Saturn, as an ambivlant symbol, represents limitation, time, decay, isolation, … but the Adept-Alchemist is also confronted to start with his self-transformation. Saturn must be seen as indispenisable gateway to hermetic Wisdom, the alchemical purification and Spiritual Rebirth. The Sphere of Saturn will test each Adept-Alchemist before he gets attuned again to Beyng. One may try to cut Luna’s and Sol’s growth, the Alchemical Opus is a never ending cycle of birth and rebirth. Within Saturn’s garden the Philosopher’s Stone is born and taken care off.

In Alchemy Saturn corresponds to the element of Lead, which is of course dark, opague, very heavy, and lead is also connected with the Chthonic. The Chthonic is normally seen as corresponding with the Nigredo, the Alchemical Phase of the Black Sun. How is it that the ONA places this as the last and seventh planet? The Adept-Alchemist encounters Saturn twice: the first time unconsciously at the start of the Alchemical journey, namely the Dark Earth-phase, before the Moon. Saturn marks our fallen condition, our Gefallenheit because of its terrestial nature. Our Geworfenheit is Saturnian in origin. This is Saturn as the Alpha, but Saturn is the Omega as well, for in the final confrontation with the planetary forces, Saturn is the most distant, most remote, and also the last step before the abyss of the fixed stars. Saturn is then the final boundary before the Ultimate Transformation of the Adept-Alchemist. As the last visible sphere before the fixed stars, Saturn stands for the final mortification as a final limit of form and corporality. The Adept-Alchemist started from his initial Geworfenheit and through the transformation within the other planetary spheres, the Adept-Alchemist finally stands with awe before the Sky, before the Cosmic Forces. Not in the sense of trying to appropriate them as mortal being, but in pure and unadulareted admiration. The Adept-Alchemist stands purified before and amongst the Stars.

With Heidegger we must stress our mortality from a bodily point of view, but we become immortal as we partake with the Divinities in the splendour offered by the Sky. The Adept-Alchemist has not only reached a deeper knowledge of his mortal self, he also acquired a heroic strength through being confronted with adversaries, and thus gained a new individual status as he integrated the opposites within him. The Saturnian stage is entrance to the cosmic, and represents the ultimate sacrifice before being exposed to last Dark Pathway to the Stars. For here the Sacred Fourfold of the earth, mortal being, the divinities and the Sky has been fulfilled.

The nineth composition of Bestia Centauri is entitled the Star Gate. The immolation of the self has entered the stage of the Continuum. Through the dominions of the Dark Gods you have travelled like an old soul trying to find its last resting place. The seven planetary Spheres have taught you to rise above the herd animal and accept the Cosmic play of birth, death and rebirth. You have risen so far through suffering and accepting the consequences through Gelassenheit. David Myatt spoke of empathty and the Greek Pathei Mathos. For Myatt Pathei Mathos stands for:

“learning from adversary, or wisdom arises from (personal) suffering; or personal experience is the genesis of true learning.” (Pathei-Mathos as Authority and Way)

“Thus, for we human beings, pathei-mathos possesses a numinous, a living, authority – that is, the wisdom, the understanding, that arises from one’s own personal experience, from formative experiences that involve some hardship, some grief, some personal suffering, is often or could be more valuable to us (more alive, more meaningful) than any doctrine, than any religious faith, than any words one might hear from someone else or read in some book.” (Pathei-Mathos as Authority and Way)

And this suffering will continue as the Philosopher’s Stone is never completely finished. The Way of Pathei-Mathos is exactly what Heidegger described ontologically as Gelassenheit. While Heidegger at first endorsed the NS-revolution because of its inner Greatness, at the end of his life Heidegger had a more mystical attitude and less actionist Way of Living. Heidegger learned from his insights and his personal suffering, and he reached that Saturnian phase in his life in which he stood at the final Pathway towards the Stars as the sacrifice of the ultimate humility. True Greatness is to be found in the Sacred Fourfold and not in any ideology or any other being. True Greatness arises when the Adept-Alchemist can rest after a difficult journey through the seven planetary spheres.

That is why your work as an Adept-Alchemist demands your eternal attention and devotion: a self-sacrifice as Odin did:

“Wounded i hung on a wind-swept gallows
For nine long nights, pierced by a spear,
Pledged to Odin, offered myself to myself.
The wisest know not from whence spring
The roots of that ancient tree.

They gave me no bread,
They gave me no mead,
I looked down;
With a loud cry i took up runes;

(The Havamal)

Through hardship and pain, devotion and sacrifice you shall perhaps get to know a tiny bit of Odin’s experience. Let us not fool ourselves: the alchemical journey has taught you all about humility and being noble. We do not strive to become selfish gods like the magian kind. We must become Über-menschen, namely reaching beyond Everyday man filled with Hubris: strong-willed, noble, honourable and respectful towards the Sacred Geviert.

As Archè-Futuralists we stay true to and connected with the Eorthe, but we reach out with the greatest respect towards the Cosmic. That is our earthly-stellar origin, the home of the Western Soul. Science will help us in our travel, but only if our true Spirit guides us. Let us prepare our journey to the Stars most carefully as our Body, Soul & Spirit must be ready.

Onwards to the Stars without mercy!

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“Our real work, both as individuals and as an Order – our Magnum Opus – is genuinely esoteric and Occult, and thus concerned with lapis philosophicus and not with some purely causal self-indulgence, or some ephemeral outer change in some causal form or forms, or with using such forms to try and effect some external change. For it is this esoteric, this Occult, work which will, affectively and effectively, introduce and maintain the Aeonic changes we desire and plan for – in its own species of acausal Time.” (Anton Long)

Introduction

This is the second article focussing on the convergences between Heidegger’s Völkisch Alchemy and the Sinister Tradition, as manifested by the Sinister Axis (ONA, FL, OJB, …). I personally regard the ONA as a being, namely a temporal manifestation, of the Sinister and the Numinous. Other Orders such as the former OJB or FL were such manifestations as well, and as beings (seinenden) these are temporal and mortal, simply because they were founded through certain gifted mortal beings. Within the Alchemical Work, the Adept-Alchemist operates as a temporary vessel, and I will continue to stress this humility. For it is a central element in the praxis of the ONA. Like any mortal being the ONA has its shortcomings and periods of hubris as well, mainly the Order Manuscripts dealing with the Satanic and Sinister elements should be read and studied most carefully. A ‘Satanic’ path is only temporary. The FL made that clear with their article ‘Satan is dead’. All should be seen from a certain Zeitgeist for ‘the Satanic’ was most operational in the ‘90’s with various Satanic organisations claiming their throne of Satan.

The ONA’s alchemical perspective makes clear that the Satanic is only a part of the journey, and one may get stuck there - and that is of course one’s own choice - but the idea has always been to move onwards. Nevertheless recent heretical currents such as Nick Land’s Accelerationism - which is most interesting of course - have reduced the ONA’s alchemical journey to mere transgressive behaviour for the sake of transgression. But I am not here to morally judge this for I am merely mortal. The point I want to make is that ONA itself is only a phase, and whether it still ‘exists’ (standing out in the Clearing) or not, one needs to embark on the journey as exemplified by the Self-Immolation Rite. For me the corpus of the ONA continues with David Myatt’s later writings with the emphasis on Greek philosophy, alchemy & hermetics, … Also David Myatt’s journey with and beyond NS is part of that whole development. In fact, it all comes down to another view on the Way we as mortal beings have developed ourselves from our pagan ancestors onwards to the Future - whether or not as a Galactic Reich.

Heidegger’s work offers us so much from an alchemical point of view. His conservative-revolutionary ideas offer us a chance to shine another light on the Sinister Tradition. 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 important is the fact that that class of academics (all belonging to the Cathedral) focus on the period of the 1930’s, while Heidegger’s philosophical thought became thoroughly spiritual (and firmly opposed to the industrial-totalitarian turn of the NS regime) after his first encounter with the German poet Hölderlin. As a representative of the Conservative Revolution Heidegger became the messenger of a more spiritual kind of National-Socialism, and as this was not allowed by the regime, Heidegger was soon put aside. Yet, his spiritual-völkisch ideas are most enlightening because of the hidden emphasis on alchemy and hermetic philosophy.

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 this Faustian or Promethean Aeon. In the previous article I focussed on the ontological concepts of being & Beyng and the convergences with the Causal and the Acausal. Now we will talk about ‘das Man’ or ‘the they’.

Das Man (the they) or the mundanes

“I am here to seal my Fate with blood.

I accept there is no law, no authority, no justice

Except my own

And that culling is a necessary act of Life.

I believe in one guide, Satan,

And in our right to rule mundanes.”

(ONA - How to be a Satanist - Satanic pledge)

The ONA became most known for its ‘brand’ of most amoral Satanism: the kind of Satanism that overshadowed the American ‘churches’ and others. The whole Sinister mystique of culling and ophers has lead to American offshoots like TOB. And we know how that story ended. This must be seen in a Zeitgeist (1970 - 2000) of ‘competing’ Satanic Orders, next to Wiccan/Crowleyan/Chaos Magick groups. All of which was most spiritually stimulating; yet in itself all of this a product of mortal beings competing each other and joining a metaphysical game next to monotheism. But in the end: all for the sake of Hubris. Of course, when I was young, I have taken the following oath as well:

1) Regarding, and treating, all mundanes (all who are not your pledged Satanic brothers or sisters) as the enemy.

2) Living, and if necessary, dying by our code of sinister-honour.

3) Striving to live each day, on Earth, as if it might be your last.

The question remains: what kind of dualism is being created here, namely the Satanists of the ONA versus the mundanes? Who are the mundanes? And who are those Satanists? When I was young that dualism seemed most clear, but now as the Alchemical mission of the ONA matters most to me, I ask myself this question: does this dualism still hold? The ONA’s ethos has always been antinomian, but what is the ‘law’ we are talking about? Simply acting the way the ONA MSS proscribe, or taking it far more seriously and taking into account the hermetic Way which has always been the hidden path of the ONA. The Satanism mentioned in the first manuscripts must be seen as part of Self-Immolation Rite: the Nigredo process in which the Adept-Alchemist faces lust, violence, personal wishes, … The Sinister has been omnipresent during the evolution of us, mortal beings, and it has always surfaced to the clearing taking up different forms, different identities, … Satanism is simply one of them, and it is up to you to discover that.

According to the ONA:

“ Our consciousness, as human beings, is a means whereby we can access the nexion we are to call the acausal, and a means whereby we can form, or pattern, our own acausal energy; we possess the ability - the way, the means - of gaining for ourselves more acausal energy, of evolving and thus increasing our own acausal energy, and thus of transcending to live in the acausal continuum.” A Brief Guide to The Esoteric Philosophy of The Order of Nine Angles

This shows that the Satanism as defined by the ONA - with Satan as a real, supra-personal entity existing in the realms of the acausal independently of us - already implies underlying hermetic principles. Contrary to other occult ‘groups’ whose deities are seen as supreme beings, and who are to be worshipped, the ONA has always stressed our mortality, our fragile nature as microcosmic beings. The Satanist, according to the ONA, is not a self-indulgent creature full of hubris, but he will evolve as he progresses along the various Dark Pathways of the Self-Immolation Rite. The Satanist, as accuser, is one who stands defiant towards the current Zeitgeist. He questions what is happening in this Faustian Aeon, and he does not participate in its liberalism (as opposed to the American brand of Satanism). The Satanist is faced with an indifferent mass of somnabulants wandering and polluting our Sacred Abendland.

Heidegger offers us many insightful and poetic viewpoints about our Abendland, that are most relevant in our current age of mass democracy. As described in Hostia (ONA):

“This present Aeon has been distorted - its ethos undermined and its forms changed. This distortion is basically Nazarene/Magian.”

Heidegger saw this distortion as well, for he attacked Christian metaphysics mercilessly as Christianity (along with Platonism) had paved the way to the present-day Nihilism and the Seinsverlassenheit. In his major work Sein und Zeit Heidegger introduced the term ‘the they’ (das Man), by which he meant the mass, the multitude, the flock, ... The ‘they’, as Heidegger analyses their behaviour, are to be avoided for their only wish is to control your thoughts and actions, in order to domesticate you. Therefore we must keep our distance, and avoid their inauthentic way of Beyng, for this way can be characterized with the following nouns: ‘distantiality, averageness and levelling down’ (S&Z 165). The biggest fallacy of Das Man is the fact they are purely led by Hubris, and, as mortal beings, they are no longer attuned to Beyng. Instead of being an accuser, like the proud Satanist, Das Man consists solely out of brainless hangers-on.

Such mortal beings are no longer capable of becoming “a transforming, an evolution” (Thurston West, NAOS). Das Man represents an inauthentic mortal being through whom Beyng can no longer be revealed. Das Man no longer functions as a Nexion or as a truly living being as part of the Sacred Fourfold (Earth, Sky, Mortals & Divinities).

What Das Man lacks is “a natural sensitivity” as described in the ONA MS ‘Rounwytha Tradition’:

“The main gift of a Rounwytha – what makes and marks a Rounwytha – is a particular and a natural sensitivity: to human beings, to Nature (and especially the land, the weather), to living-beings (especially animals) and to the heaven/Cosmos. A wordless, conceptless, feeling of connexions, and of the natural balance that we mortals, being unwise, have such a tendency to upset. An intuitive knowing of the wisdom of a natural propitiation: of us as mortals as living, as being balanced, between the earth and the heavens and thus not being separate from Nature. This is the knowing of such balance being necessary for good fortune, for good health, for good crops, and –importantly – of being natural and necessary for our immediate family and the extended family of our friends and neighbours who accept us as we are and thus are well-disposed toward us.”

Here we find a description of another kind of ‘knowing’: one that “pre-dates the seperation of us from our dwelling with Nature”. And although I do not want to sound too romantic or pastoral: we cannot deny that we have lost that for quite some centuries. The Rounwytha is about a “traditional learning: direct and personal” in contrast to the universities of today. Heidegger kept on emphasising that as well, and when he was a rector of the Freyburg university he also wanted the students to join camps where they had to perform manual labour and certain pagan rituals. To be in touch with the Earth, to work underneath the Sky is all part of an overall intellectual and spiritual development. And that is why the ONA enlists certain physical tests, dwellings in the wild, rituals in Nature, for the complete alchemical growth of the Adept-Alchemist. To be baptised by the forces of Nature in the Sinister Tradition, I for example was bathed in the cold water of one of rivers in Dartmoor during my Albion Pilgrimage. That pilgrimage taught me a lot of things, and showed me to respect the beauty and cruelty of Nature, of Physis. That is something ‘the They’ will never understand for they are not attuned to Physis.

In one of his later writings Myatt uses the term ‘white hordes of Homo Hubris’ to describe the current situation of the white peoples of Europa and the Western world as a whole:

“Homo Hubris is distinguished by their generally uncouth, vulgar, behaviour: their lack of manners; their arrogance and insolence; their pride, and their innate, often unconscious belief that they and their kind are ‘superio'r’ and have a sort of a ‘destiny’ or duty to interfere in the lives of other peoples, often now by imposing some abstraction on them, by force and killing, but most often, in the past, by occupation, conquest, and imperialism.”

Myatt here denounces the “abstractions and the colonialism and the capitalist exploitation” and how the Homo Hubris is vulgar and lacks manners. Although the ONA has temporarily used National-Socialism as a heretical ideology in order to disrupt and transgress the Faustian Aeon, in the latest writings of Myatt you can no longer find this ideolisation of National-Socialism. As the modern world had become an ‘unworld’ (Heidegger), Myatt tried to re-invent NS through his writings under the banner of ‘Reichsfolk’, but in his latest and truly mystical writings Myatt renounces all opportunistic calls for violence and excess. The ‘white’ man in the West has become ‘das Man’ and we can no longer see him as ‘an example’. The white man has fallen victim to the Magian ethos:

“The Magian ethos is represented in the victory of consumerism over genuine, numinous, culture. It is represented in the triumph of abstract “cleverness” – particularly abstract “law” – over the noble instincts of the man, or woman, of honour. It is represented in the triumph of vulgar mass entertainment over spontaneous family and small community events. It is manifest by the triumph of urban haste and impoliteness over the possession of rural manners. It is manifest in the triumph of loans and usurious debt over thrift. It is represented in the triumph of indecency and profanity over modesty. But, perhaps most of all, it is represented in the destruction of the slow, rural, way of life – work involving manual labour and/or the labour of animals – and its replacement by the industry and machines of Homo Hubris, made possible by a rampant capitalism and the abject and large-scale exploitation of people and natural resources by modern States and their privileged oligarchies.” (David Myatt, Seven Essays Concerning the Mythos of Vindex)

Here we see obvious Conservative-Revolutionary overtones in Myatt’s writings: a defence of simple folk life and the natural Heimat against the city life. Something which we find in Heidegger’s writings and meditations as well. Here we see how ‘das Man’ has been enslaved by his modern surroundings, but the true craftmen, pagan men and women, belong to the countryside. It shows how Myatt is no longer interested in the abstract and scientific concept of ‘race’: a terminology which was advocated by the Social Darwinism and the different medical sciences that were popular in the first half of the 20th century. Heidegger noticed in the way the NS regime developed during the years more and more emphasis on these sciences and the concept of calculability and measurements. In the end he could no longer support the regime because of the taint of Hubris. Like many Conservative Revolutionaries Heidegger spoke against the rise of the positive sciences as they lacked a fundamental philosophical origin. Such sciences were not interested in Beyng at all, but they were interested only in us human beings, hence the way the NS regime was being changed.

The ONA in essence has never been focussed on causal categories such as ‘race’ for this is just empty terminology. Heidegger rejected race as well for all racial thinking is a symptom for the metaphysical disease of the West: the will to categorise, the will to analyse, … The NS state had become addicted to science and positivism, while Western man needed to grow alchemically beyond all sciences. Heidegger’s spiritual NS exactly focusses on spiritual advancement of those few men and women in the West, who are willing to bring the necessary sacrifices to revive the Sacred Abendland. These are the ones that will rise above Das Man, the ONA’s mundanes, for only a few are ready to walk the treacherous path towards the clearing in the dark forest.

“By the term wisdom we mean not only the standard definition - a balanced personal judgement; having discernment - but also the older sense of having certain knowledge of a pagan, Occult kind to do with living beings, human nature, and concerning Nature and ‘the heavens’. To wit, possessing certain faculties, such as esoteric empathy, a knowing of one’s self, possessing an Aeonic knowing; and thus knowing Reality beyond, and sans, all causal abstractions.” (Anton Long)

“Little notion – or none – does the average Homo Hubris have of the slower, natural, rhythm, of Nature; little, or no, awareness of their connexion to Nature, to other life, to the Cosmos itself. No numinous respect. Instead, Nature is for them, at best, a playground, or some kind of tourist attraction, to be gawped at: momentarily, at least, while their interest, or their holiday, lasts. At worst, Nature is just a resource, to be used, mastered; or interfered with or controlled, mostly – of course – by or through some abstract idea, or based on someone’s clever manufactured “theory”. Nowhere the awareness of, or feeling for, wu-wei…” (David Myatt)

Das Man holds no respect for Nature and treats Nature as a resource for energy, for profit, and so on. Here Myatt is clearly influenced by Heidegger for he already regarded Das Man as someone who takes advantage of Nature. Nature as a solid resource and not Nature/Physis as becoming, as growth, as change, as life & death, as sacrifice and war, … The spiritual richness of Nature’s 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. The ‘they’ are those who are enslaved by mass media (radio, television, Netflix, ...) and for whom the reality does not transcend what they are being fed. The ‘they’ do not have a mind of their own and they do not reflect independently. Das Man no longer possesses the necessary intuition to perceive the numinous essence of archetypical symbols (Thurston West) which can be found in the alchemical and hermetic teachings of which the ONA is an important heir and guardian. Too often Christian metaphysics have tried to undermine the gnostic essence of the Alchemical teachings. To protect that essence is one of the Aeonic goals of the Sinister Tradition in order to prepare new communities gathered by a new Reich, a new pagan folk ethos for the Second Beginning.

Das Man and Death

One of the ‘certainties’ of our Being-in-the-World implies finitude and Death, and our Being-toward-Death. Nietzsche already referred to this by declaring that god was dead. It means the death of a Pagan spirit; a belief in the seasons and the Cosmic. This is of course 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.

Therefore amongst the They I also count certain artists, academic staff, respected philosophers whose only objective is to ‘liberate’ man from the Sacred, to liberate man from his Pagan past. 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 Beyng, 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, …). Although the ONA has always rejected ideologies as these are far too causal, we can say with confidence that the ONA would never have accepted liberalism as the main ideology. American brands of Satanism are of course keen of liberalism because of the ‘freedom’ it grants them, but the various manifestations of the ONA have always and will always be antinomian. The ONA has always opposed to steady status-quo, and this is something that we can find in Heidegger as well. For Heidegger Beyng has always been his main concern and that must be the Destiny of Man.

Geworfenheit

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 ourselves from Death, from the land where we dwell with others and historical period of time. We simply are not the master of our Wyrd: 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 being thrown on this Earth we dwell helplessly on an individual level, yet the connection with the others, with the folk community makes us strong. This UR-connection, this Sacred origin (Ur-sprung, Heidegger) which defines our Völkisch communities (prior to the artificial Nation-States), makes us strong.

Here again we see a strong connection with the Alchemy of the ONA for as a Sinisterly-Numinous emanation it is grounded in the local Heimat of Albion. The ONA’s Sacred Ursprung is Albion and from there it spread to other Heimats, and there local Nexions learned to connect the wisdom of the ONA with local secrets, local Sacred places and so on. In essence the ONA is bound to the Völkisch Gemeinschaft of Pan-Europa, and from this UR-source it gathers its strength.

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, as adept-Alchemists desire an authentic existence, we must take this Sacred source into account and seek ways to reconnect with it. The teachings of the ONA already offer the necesssary guidance.

The inauthentic and mundane crowd, to which we refer with Das Man, however exists as ‘fallen’ (S&Z 219- 220). It means that Das Man is absorbed in the Being-with-one-another of the ‘world’ and has now the character of “Being-lost in the publicness”. As we have stress before: Das Man is 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. We will come to this as we further explore the Völkisch elements in Myatt’s writings. 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. Mind you, this re-connection is not some silly copying and dressing up like pagans, but we focus on the way paganism is connected with hermetism and alchemy.

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. 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. The Adept-Alchemist awaits an important task. 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, …

It is up to you now: are you ready to embark on the Self-Immolation Rite in order to sacrifice your Ego and your desire for Hubris? Or do you feel more comfortable amongst Das Man? Mind you: as you have to live an profane life as well, you will have no choice then to become part of Das Man - of course only limited and with a purpose. Embark on your journey!

Sal und Sig!

-136 yf-

The Sphere of Saturn, Von Sanngetall 2003

After gaining wealth and wisdom in the Sphere of Jupiter, you, the Alchemical traveller, has finally arrived at the Sphere of Saturn.

Saturn is considered to be the most slow planet, as it is the furthest removed from Sol and from the Light. The Alchemical process is a process of inner development (your tripartite essence) and it should be seen as a natural flow depending on the positive or negative influence of the circumstances and the seasons. The period you are in, what you are experiencing at the moment, your successes or losses, these all influence your Alchemical Balance. From the traditional alchemical point of view Saturn stands for melancholy, disruption in your Soul, opposite forces battling within your unconscious. The darkest lead is associated with this planet as it is the furthest removed from the shining gold of Sol. This is the inner war, the inner conflict of the Adept who must face that War. And this seperates the Adept from Das Man or Heidegger’s ordinary mortals / the mundanes for the mundanes are caught up in the modern world of social media, of fake news, of progress for the sake of progress, … The ones that shall be ready to accept the Light, to open themselves to the original Light of Beyng are those that have evolved alchemically.

Saturn, the God of Time, is seen in alchemical drawings using a scythe to cut the first growth after the Sublimatio and the Exaltatio. The growth, symbolised by Sun and Moon plants is taken care of by Saturn but, as a responsible gardener, he also crops them when it is necessary. In order to grow one must learn how to lose as well. There simply is no easy success: life as an never-ending development and you must realise that when have gone through the entire meditation, you must abandon all reason, become ferociously headless, and embrace the dark Chaos that Saturn represents. Saturn is the gardener and you must become the Shepherd of this Earth: the one who prepares the Earth for the return of the Old Gods. As now we live in destitute times: the gods have forsaken us for we lost contact with Beyng. Now, the few or the elect, shall rise again in silence and all humility to prepare for the Second Begining, the New Aeon.

There is no causal ordening here, no causal project consisting of a nice ending. From within the Chaos something always starts anew; after Ragnarokr a new cycle commences. Just like the Aeon of the West is in its final stage of the Kali Yuga. Look around you, watch the news and recognise the signs of a dying aeon. Embrace these signs and conquer them with the all-omnipotent Promethean Spirit that is hidden underneath and within.

As Julius Evola explains:

Thus in alchemy we encounter a duplication: Saturn is the “ancient” and the “divine” (or sulfurous) and at the same time it is inverted Gold - lead - as the vulgar body; it is the father of our Stone and that of the Philosophers. [...] Boehme explains that Lead and Gold are produced in Saturn by the same power, and adds: ‘It is not death, but an enclosure that represents the divince celestial essence. (Evola 1995: 81)

Melancholy is not about depression, about letting things be but it is about an inverted battle strengthened by one’s Pathei Mathos: what you have experienced and did not kill you, makes you stronger. Reflect, process and act: sinister dialectic at work.

Look closely at the design and let yourself be hypnotized by the fiery rings of Saturn ready to burn away to last remnants of this suffocating Aeon. Melancholy is not a negative feeling as Western medical and psychological science has translated melancholy into the sickness of depression. Depression (created by modern medical marketing) is a sign of utter weakness, instead of accepting the forces of decay ruling the Sphere of Saturn. Embrace the feeling of melancholy for some of the greatest Western creative spirits were fed and inspired by it. If you feel melancholic: enjoy it and feel the darkness within for there you shall grow and evolve. Do not mind the scythe. Let yourself be decapitated and prepare yourself and your folk for the Second Beginning, for the New Aeon where the New Man shall rule technology and where a new Volk will be born: a Volk in the light of Beyng and blessed by the Sacred. That new Volk shall find its Heimat in the West living in harmony with the other mortal beings, with the Earth & the Sky and with the Divinities.

The words of Christos Beest:

“...Now, before you, is the indigo, sigil, of Saturn. Touch it.
You are entering the seventh and final dark sphere.
You are standing on a hill, beneath a clear night sky.
Directly above is the star known as Naos.
It pulsates, and grows, illuminating and expectant.
The land around is strewn with the burning shards of a dying aeon,
suffused with an understanding that only stillness can express,
when the appearance is burned to ash. And the essence is revealed.
This, is the sphere of Chaos!
You have become all that you have learned
during this journey of self-evolution,
you are the essence of everything.
And via this alchemical process,
you understand, that power resides purely,
in the quality of self-honesty.
With this, you have the choice to alter your life and
the world in whichever way you feel, is necessary.
With this knowledge, raise your arms in exultation to the sky!
Blow winds! Crack the temporal!
See how the sky splits open at your command!
A purple rent, tears its way across the heavens.
Agios O Atazoth!
Black, nebulous shapes, descend from the rent,
to gradually envelop the hill.
The gates, are aligned!
They are returning!
Now, is the New Aeon! Now, is Chaos!
“Vindex! Est! Venturus!”

- 136 yf -

Books consulted:

• Alchemy and Psychology

• From Anima to Zeus

• The Hermetic Tradition (Evola)

A series of articles on Heidegger’s Völkisch Alchemy and the Sinister Tradition

Part 1

Introduction: being - Beyng / causal - Acausal

In the ONA manuscript ‘Symbols and being’ (part of the first publication of NAOS) Thurston West uses Heidegger’s interpretation of Beyng and beings as a starting point. Thurston West uses this in order to explain the concepts of the Causal and the Acausal. Although there are strong parallels between the concepts of Heidegger and the concepts of the ONA, there are important differences.

For Heidegger beings are the entities that are/exist: objects, human beings, institutions (for example a state), and yes, Heidegger even includes the gods as part of all beings. For Heidegger the divinities are not a part of another realm or dimension. All beings can be measured, calculated, described, … and so on. They all form our specific world.

‘Being or Beyng’ (here with a capital B and in the old spelling with ‘y’) however for Heidegger is not an entity, and it is definitely not ‘a highest being’, like the god in monotheism. There is no all-powerful god that ‘determines’ and ‘rules’ Beyng for Heidegger. Heidegger, like Nietzsche, was heavily anti-Christian, and against all monotheisms in general because their so-called supreme divinities rule over all other beings, including the human being. This is what Nietzsche called the slave morality. Heidegger went beyond any morality as well.

Beyng is something that cannot be represented or shown: it goes beyond human words, beyond human speech and even beyond our limited understanding. As Thurston West explains: “The beginning of the unconcealment of Beyng is […] not something that can be said, as Heidegger maintains, but rather something that can be experienced numinously.” For the Greeks ‘experience’ must be seen as something intuitively, as a happening. As mortal beings we can get attuned to Beying, but we will never ‘know’ Beyng. Heidegger referred a lot to Nature and his long walks in the Black Forest. And he used the image of the clearing in the forest where the light has access to the plants. Heidegger therefore expresses ‘Beyng’ as ‘the clearing’ in which beings are able to appear: thanks to that opening between the trees the plants can appear and grow. Otherwise they remain hidden or in the shadow of the forest. This is a beautiful image to explain how Beyng as such lets all beings (mortal beings, gods, nature, institutions, …) appear, while Beyng is always withdrawing itself. The light comes and goes, and can never be grasped or located. The Light is everywhere and only appears because of the opening between the trees.

So, both beings and Beyng are present in the appearance of the beings, but Beyng remains unmanifest. It is self-concealing. The mystical scholar Capobianco is one of the few academics who combines his academic knowledge with a clear interest and respect for mysticism and hermetism. For Capobianco Beyng “is the source of all particular Light”. The source or the UR-sprung (German). With the prefix UR- in the German language we see the analogy with the UR-Rune. Siegrief Adolf Kummer describes the UR-Rune as the Rune of primal fire, primal birth: UR-knowledge, UR-light, UR-station, UR-thing, UR-ages, UR-time, UR-sprung, UR-writing, …, UR-mother, … And as the UR-source Beyng “shines ungraspably through all beings”. The problem however with modern man is that he no longer possesses the intuition to feel that UR-energy, that Acausal energy which is present in all beings and which makes beings appear. Such is the most difficult task for the Adept: to be able to sense that UR-source again, instead of being distracted all the time by one’s mundane life.

So, as mortal beings we need Beyng (as source of all particular Light) in order to appear out of the shadows, and at the same time Beyng needs all beings. We, as mortal beings, can become the Shepherds of the Earth if we are willing to re-discover that ancient virtue of grasping that UR-light.

Capobianco makes the following distinction: the beings are the illuminated things and Beyng is the lighting itself. Beyng as such, like the Acausal, does not exist: it is more of a happening, an Event of illumination or disclosure. Beyng as the very reason, as the UR-Source that beings exist and manifest themselves in the world. Capobianco thus regards Beyng as something that “is giving itself'“. Just like a water source in Nature: when you take a stroll in the woods and when you notice a small stream; look for its source. This is a most mysterious happening as there you can witness what Heidegger and Myatt called ‘Physis’, namely ‘becoming’. There you can witness ‘becoming’ itself: a Mysterious force that thrusts the water from within the darkness of the Earth to the very surface, where the water as a stream will continu its course. The source itself is ‘Beyng’, but the stream is a being. The stream is something causal as it has an effect in Nature: plants can start to grow, tribes that dwell there can set up a settlement near the stream. But the water source remains mystical and mysterious. You can find in pagan lore and folklore references to the water sources. And that is something you should do as an Adept of the Sinister Tradition: who for long walks in your Heimat, in the woods where you live, and seek out the clearings, the hidden streams and water sources. Sit quietly next to them and let the appearance of the water come to you. Let yourself become a part of the pastoral whole, and feel the ancient forces that inhabit that place. Perhaps there are folk tales or myths with regard to the woods and water sources where you live. As a former brother of the Order of the Jarls of Baelder we got different ‘asignments’: seeking out the specific history of the place where you live was one of them. Which sources are there? Which woods? Which tribes stayed in these woods? Which myths are there?

That is a Way in which you can become part of the beings surrounding you and Beyng that enlightens it. Heidegger wanted to avoid all metaphysical dualism, but one can see the gnostic/hermetic influence on Heidegger. Capobianco refers in his latest books on Heidegger to these possible influences, and we definitely cannot ignore this. This would very much explain why Heidegger is such a difficult thinker and why he is so widely misunderstood for some of his ‘intellectual’ sources are the hermetic thinkers. We will come back to the alchemical reference in Heidegger’s ontology, and so we will see the convergences with the Alchemical system of the ONA, and with David Myatt’s later mystical insights.

In relation to the ONA’s causal versus acausal one could say that superficially speaking: beings form the Causal realm and Beyng is the Acausal realm. For Heidegger however both Beyng and beings are part of one whole. That is an important differenc. Thurston West explains the Causal in the way a man interprets causally in Everyday life, while the Acausal is something more primordial. David Myatt’s later shift from acausal to the ‘numinous’ or the ‘ineffable’ for which empathetic attunement is required comes closer to Beyng as ‘the Holy’, ‘the Giving’. In Myatt’s later writings we can see how the Acausal becomes something Numinous, and here we see a convergence with Heidegger’s Beyng as a withdrawn or hidden source of meaning. This change within Myatt’s writings is of course in line with the Way the Adept progresses: at first the Adept operates within a metaphysical dualism operating with the Dark Gods, and working with religious frameworks such as Satanism. Yet, the goal of the Seven Fold Way is to go beyond the classic Way of interpreting reality as a metaphysical dualism, and truly interacting with the World of which one is a part.

From having an indoor Temple to performing rituals and eventually becoming part of Physis when present in the woods. It is an Alchemical journey that coincides with the Great Work of the Sinister Tradition. The Sinister will always be part of the Adept no matter what stage he is at for the power of the chthonic is most important in our relationship with Nature. Remember always that in order to find a clearing you will have to travel in the shadows, in the cold, in the darkness of the forest. There will always be an evolution, for man is always transforming, as Thurston West indicates, because of Beyng. The Alchemical journey has a particular goal:

“Yet this history has as its goal the very Beyng from which it is derived- returning of man to the unity of Beyng. To return necessitates disclosure, the revealing of Beyng through authenticity. Authentic existencen, being the drawing toward unity of the causal and acausal interpretations (what Jung has described as individuation) is a home-coming (to muse a term of Heidegger’s), a re-living of symbols and a re-participation that involves the withdrawal of projections from the idea to the essence.”

Heidegger maintained that the modern human being in the atomic and nuclear age was homeless, without Heimat. Only the Heimat, as the countryside, could bring the mortal being back home, while the city life only leads to nihilism. The return to the Heimat must be seen as a Return to Beyng as a mysterious source, for only the Heimat offers the right ‘grounding’ for the mortal being. Individuation through the Alchemical Work only operates when the mortal being belongs to his Heimat, and is re-connected with the Earth and the Sky. David Myatt here refers to the word ‘paganus’ from which ‘pagan’ is derived: a country dweller, as a resident of the countryside. Heidegger himself always referred to the silent life of the farmer as one of the most authentic Ways of Living. And this important for the Adepts of the Sinister Tradition: it is a pagan tradition in the sense of belonging to the countryside and not so much a dressing up as our forefathers and performing rituals ‘the way our forefathers did’. Just like Evola Heidegger was most critical of interpreting history as trying to copy old traditions. They should be honoured but not copied. As an Adept, as a mortal being within the Sinister Tradition, you are meant to live in the now, in the energy of today’s Hybris and not some fabricated past.

Myatt describes the essence of a local Gemeinschaft or folk as follows:

“Thus, a folk is a living, naturally changing, entity, born out of shared personal experiences and shared personal relationships, and nurtured by such relationships, by a belonging to a particular area, and by the sharing of new personal experiences. Thus evolves a particular attitude, ethos - a very localized weltanschauung - and also, over long periods of causal time, two interesting things; first, a certain balance, a mutual respect often deriving from a mutual need and familial relations and personal knowing, and often involving the necessary communal use of local resources; and, second, a feeling of belonging to and pride in one’s community, and thus a mostly friendly rivalry and sometimes competition with other nearby communities, but a rivalry and competition that tends, over causal time, not to beyond the due bounds (and thus become destructive of such communities), if there is maintained within such community a sense and knowing of the numinous itself, developed as this sense and knowing is by the accumulated patheimathos (the wisdom) of the ancestors of those of the community, and which wisdom often in the past gave rise to local customs and to beliefs concerning Nature (the land, the living beings of Nature), how the individual relates to Nature, and what occurs beyond death.” (David Myatt - Concerning the Folk, Race and empathy)

The folk as being is a living entity which can naturally change during centuries, but it remains localized. It will develop itself during long periods of causal time, but it is bound, grounded by the Heimat and its chthonic energy. An authentic folk is enlightened by Beyng and as such the folk become a Nexion where the Acausal can manifest itself. One could say that an authentic community or folk is gifted, enlightened and as such accumulates wisdom and authentic crafts. It is specifically in such community that hidden magickal practices find a fertile ground. These are practices which are chthonic in essence and where the UR-mother has a central role. She possesses the intuition to see the hidden UR-light in all beings around her. Therefore it is not a coincidence that Myatt inherited the Tradition from a sorceress.

Beings and Beyng are not just theoretical concepts for the above description of the authentic community shows the way these concepts are materialized through our Way of Honourful Living. It shows that learning to participate in Beyng is an important task for the Adept. He can do this through working with Symbols (as provided by the Sinister Tradition and the Alchemical Work) and thus re-awakening the primordial potentiality of the collective unconscious. The collective unconscious harbours great secrets and unites the Adept with the local Gemeinschaft, with the Heimat in a way that Myatt calls Numinous. To re-awaken the potentialities within is a way of transforming yourself as an Adept and becoming part of a larger onto-historical whole that is needed to prepare for what Heidegger called the Second Beginning. Heidegger foresaw a Second Beginning after the current Faustian Age (the atomic or nuclear age) in which the mortal being is only focussed on technology and no longer on the Mysterium of the Great Work. Authentic existence is exactly to free oneself as a mortal being from the chains of modernism, without stepping into another tale or fabrication. The Numinous awareness when walking in a local wood and exposing oneself to the becoming, to Physis, and practising for instance Runic stances, is the Way to truly transform and prepare onself for an existence beyond the shackles of modernism. Becoming an Immortal through the Seven-Fold way is not about becoming another god or about trying to escape one’s mortality. An Immortal is the one that has finally set himself free from the causal abstractions that limit his intuition and his ability to think meditatively.

For the modern world will lead to the overall downfall of the inauthentic mortal beings and as an Adept it is up to you to take upon the Great Work of the Seven-Fold Way. Only this Way can the mortal being re-establish his Sacred connection with Beyng again. First we must start with a few one, and then we must create the condition that new authentic communities can manifest themselves.

Sal und Sieg!

- yf 136 - (I prefer the pagan reference: the harvest as the time for the New Year)

Von Sanngetall, The Gate of Jupiter, 2003 (illustration of alternative SIR by Bestia Centauri)

After travelling the Sphere of Destruction & Sacrifice, of which Tyr is the appropriate Norse God, you have arrived at the Gate of Jupiter. From the Moon onwards you have already evolved alchemically and now you will be baptized in Wisdom & Wealth. Furthermore you are blessed and protected by Thor’s Hammer as Thor rules the Sphere of Jupiter.

Wisdom & Wealth

Do not take this lightly for this is not just the cheap ‘Black Magickal wisdom & mundane wealth’. This is not the Sphere of cheap success, of mundane knowledge, of money... This is not a ‘cheap crowleyan adventure’ (if you know what I mean). Here we are not talking about knowledge or wealth will boost your Ego or feed your Hubris. On the contrary!

After the fearless destruction of your Ego, the cleansing of your Spirit you will be invited to partake in the World Soul, a collective Soul that transcends all textbooks, all religions which are devoted to bibles and the like. This is the kind of Wisdom that cannot be translated into ‘language’. One can never claim to have even reached that Wisdom even after many challenges. It is the Wisdom that builds itself as you go along on this path. It is the kind of Wisdom that strengthens you for the years to come.

Jupiter, being a guardian of careful thought and consideration, offers a key to obtain a higher kind of wisdom and lucid awareness, and only by awakening your sixth sense, which only true Mystics are aware of, can you step from the portal (pro-fanus) into the Temple of the Cosmos. Within the Sinister Tradition the Dark Gods or the Nekalah are its guardians and can help you as a Nexion to grow spiritually. The wealth they offer is from another matter altogether. Nothing like the UR-matter of the Prima Materia, but matter which has been beautifully crafted, like Thor’s Hammer. The Wealth of Beauty, of religious and truly devoted craftmanship; it is the wealth of gaining new insights, of conquering your weaknesses, of pushing your boundaries through actions: intellectually, artistic, physically and so on.

Azoth

According to the Aural tradition of the Order of Nine Angles the word associated with the Sphere of Jupiter is Azoth. It is believed to be the essential agent of transformation in alchemy. Ancient alchemist compare this to Mercury. This agent is necessary in order to trigger the not yet actualized or realised possibility or potential of your inner Self. At the start of each Alchemical path there is a latent Self that should be worked on. The first Sphere of the Moon shows you sparks of this collective Ur-ground; a mystical past of which many myths speak and which have thus been ‘translated’ according to the collective unconscious of your Folk.

The Alchemist crosses the Abyss and is able to transcend temporal understanding. One’s Soul is ready to become one and to reach the balance one is seeking for. The battle has been fought on the Blood red planes of Mars, implying that the Alchemist has succeeded in creating a synthesis between the conscious and unconscious elements, between the Profane and the Sacred. It is the Quest of the Acéphalic Mystic to restore the Sacred or the Numinous in this Kali Yuga, the Winter of the Aeon of the West.

Jupiter represents meditative philosophy, higher learning, but also the Numinous and with it, its mundane representations: temples, priests and so on. Jupiter represents the kind of insight through which one can overcome the UR-chaos.

For Heidegger this would be the Geheimnis of which he writes in the later period of his life. After his period with NS he developed his own mystical version of NS which in essence was more radical for Heidegger did not see the human being at the centre of all existence, while all ideologies (including NS and Fascism) are anthropomorphic. In the writing of Myatt we can find this critical attitude towards NS as well and that is why developed his own: ‘ethical NS’ through leaving all issues concerning racism, race, biology behind and transcending them. And that is exactly what we need to do: we need to transcend such limited and human-centred reasoning behind for we as mortal beings are just one part of the Fourfold: the Earth, the Sky, the Divinities and the mortal beings all make up that Sacred Fourfold. For centuries now that equilibrium has been lost and we need to re-establish that equilibrium in order to prepare ourself for the New Era, the New Beginning. The Sevenfold Pathways will guide us as we prepare ourselves mentally and physically. Heidegger emphasized that we as human do have a specific task here on Earth for we are gifted with the capacity for meditative reasoning, for the kind of insight that will bring us back into contact with Beyng. We are living Nexions, together with the native Heimat we live in, the Sky that blesses us and the folk that share this same Alchemical Mission.

Sublimatio & Exaltatio

The Alchemist has to come to a state of Sublimatio and Exaltatio which makes clear the kind of spiritual work he has already done and because of his actual mental, physical and spiritual growth the Alchemist now is able to control his passions, lusts and anger. When the extract has been purified and refined, the Alchemist can open the vessel and as such the result of one’s work can be shown and improved.

Jupiter offers the chance to think things through, to further reflect on insights achieved. Read the text of Christos Beest, listen to SIR and achieve this kind of self-love and self-power. CB ends with the Gnostic saying that the true Kingdom lies within. You can only find that Kingdom when you have found that balance, when you are ready to open your vessel and open yourself again to Beyng as such.

“...I HAVE RETURNED!! And I see you, twitch, with life!
Verily thou art strong of mind.
Which is the food that will raise a few.
Here, I give you, the violet, sigil, of Jupiter. Touch it,
and enter the calm wilderness, of the sixth, dark, sphere.
Here, there is soft sand and silence.
The crimson sky is starry and peace fills you,
like cool water in your skull.
Stretch out your limbs,
recline, like the albatross that rests its heavy beak,
upon the graciousness of the hedge. Relax.
But mind the various chasms that lead to a shattering of limbs
Upon vicious rock formations.
Every sphere needs amusement.
All is gone. Your lover is slaughtered...
do not love so much that you cannot witness the death of your lover,
death too is a natural process.
Reliable. honourable. And endearing.
This, is the sphere of wisdom.
Running towards you now is a child, made entirely of a white brilliance.
It stands before you, and the light becomes as a mirror,
which reflects only you,
devoid of those things that you thought would bring power and respect.
The power within begins to stir.
You begin to realise, that you do not need, anything.
That just your self is enough.
Stay a while in this sphere, and meditate
upon self-reliance, self-love, self-power,
and the kingdom, within.”

(Christos Beest, SIR)

- yf 136 -

In the lectures entitled ‘Hölderlin’s Hymns’ Heidegger keeps on suprising me with the most prophetic and deeply mystical thoughts. The German master refers to our Throwness/Geworfenheit here in our dwelling on Eorthe. There is no direction or trajectory that is given to us when we are confronted with our helplessness, our questions regarding our being here and Beyng as a whole. The Acausal is never to be explained and remains beyond words. There is only genuine experience.

Religious questions such as ‘why are we here?’, ‘what is our purpose on Eorthe?’ are often asked, but never truly answered for the simple fact that they cannot be answered. We must however as Heidegger tells us “take responsibility for the being [Sein] to which we are delivered over”. What does this responsibility entail you might ask? Well, we are cast, but there is more: “our being is at the same time projection: a projection in which, in one way or another, the trajectory of the throw of our throwness opens itself up or closes itself off and becomes contorted, and does so as a mandate or a mission.” The mandate or mission of the Sinister Way is therefore alchemical: it is not meant to be purely goal-oriented. The various tasks that are set to the Adepts are not mandatory, but they are guides towards a more honourful living: a living in according with Nature, with Physis as a whole.

There is indeed a mandate or a mission that is being projected on our trail here on Eorthe. It is a Sacred mission that opens itself up in front of us. Such Beyng actually exceeds our personal Everydayness, our mundane human life here on Eorthe and confronted with such a mission “a human being is not just a human being”. To take up such a mission, such a supreme way of Beyng, will cause suffering. “In the suffering [Leiden] is the origin of what we must truly comprehend as passion [Leiden-schaft]. Such being, which by its essence is a suffering of itself, can therefore also only appropriately be experienced by someone who is capable of such suffering”.

This is a special kind of suffering; a spiritual kind of suffering; a suffering which can be compared to what is better known as the Dark Night of the Mystic. A suffering in which the Mystic feels abandonned by God, but through this feeling of loneliness he feels the Sacred Presence of God. For Heidegger this suffering, this acute feeling of abandonment, means the becoming manifest of being as Destiny.

“Only in such suffering can a destiny take hold of us, a destiny that never simply lies present before us, but that is a sending - that is, is sent to us - and in such a way that it sends us toward our vocation.”

This supreme suffering, this suffering of the Soul, reveals to us that destiny that is sent to us, that is being unconcealed for it was always present in the first place. That Destiny that was abject in its timeless presence but only through suffering our eyes are opened and Aletheia takes place: a Truth is being revealed to us. Such Truths are never revealed to the causally blind, the mundane who are caught in egotism, self-pity, self-centredness, ...

A Destiny, like the Grail, is a sending, a being sent towards it and one must be “fittingly sent or destined [das Schickliche]”. Hölderlin used this term [das Schickliche] as well in his romantic poetry and Heidegger re-introduces this concept in his Weltanschauung. For Hölderlin, and for us, it has an important meaning as it holds an intrinsic relationship “to the renewal and transformation of human being”. And more specifically so “in the sense of a being out beyond what is merely habitual and everyday”. The transformation of being will bring fulfillment only if such a transformation is directed towards the gods, towards the Sacred in which we will lose our head, and become acéphalic. Everydayness within the modern world, within this Kali Yuga, keeps us chained in silly habits, meaningless actions and relationships which aim at instant happiness, but you should open yourself to a suffering that lets Destiny, the Destiny of our Abendland, being sent to you.

Open up your Soul and let youself be embraced by the dark intimacy of Eorthe. Look at your ancestors, the hidden history of our Abendland and feel its suffering underneath the cloak of the modern world. A history that is cannot be found in any history book or any other academic publication. Some aspects may be revealed by hidden traditions, such as the Sinister Way from Albion. But such signs can be found in any heimat all over our Abendland. Let the environment speak to you. Enjoy the silence and the untold myths of your homeland. Go for long walks and enjoy the Sacred Fourfold of the landscape, the local traditions, the beauty of the Sky and secrets of the Earth. Pray and meditate!

- 136 yf -

The Sphere of Mars (Von Sanngetall, 2003)

Meditate on the text of Christos Beest:

“...I put before you, the red sigil, of Mars. Touch it.
You are now entering the fifth dark sphere.
You are still in the tower,
but see, how a long despairing shadow, now falls over you,
cast from above by a black, angel.
What horror is this?
What vileness crawls forth to kill slowly in unnatural fashions?
Look! The sky, is blackened with smoke! ...
Have you enjoyed the scene so far?
Consider again your kingdoms...
THEY’RE BEING EATEN BY FLAMES!
Enormous blue larvae leap into the carnage,
and become bloated on the torrents of blood
and the anguished disembowelment of your minions!
The flesh is flayed...
and the hideous dead arise to strangle the living.
Eaten, necks and heads split,
broken on strange scaffolding to spew out vile jelly!
The shrieks of the dying, fill your ears until they bleed,
blood, also pours, from your mouth, that hangs open, in horror!
This, is the sphere of sacrifice, death, and destruction.
Your hair! Is falling out! LOOK DOWN!!
Entities, are now dismantling the tower. And they look hungry.
But someone... is missing.
There, by a sacrificial stone, your lover, is being hung,
drawn and quartered, by black rot skeletons
and other such animated carcasses!
Sanity! Leaves! In the gouge! Of an eye!
Repulsive entities, have torn you to the ground,
but they are saving you til last,
when you will be given special, and lengthy treatment.
For now, they wish you to watch the destruction, of all that you are...
delighting in your contorting face, that bleeds, and weeps,
and becomes as a mask, of death.
I, will, have to leave you here,
or not even I can bear such terrible sights...
I may be back in time to save you but,
don‟t count on it...
Solace, for the wretched? Nay! There is only damnation!”
(Christos Beest, SIR 1998)

Mars is the embodiment of virility and masculine aggression, for Mars fuels the spiritual force, the Will-to-Power, that permeates the cosmos. From an alchemical point of view you should look for the Martian qualities that drive the self/body, the soul, the Geist. One must always search for this tripartite meaning, for they all are inter-connected. You simply cannot experience your self/body in a vacuum, for it is inhabited and made alive by your Soul, and your Soul is an emanation of the Geist.

1. The Self/body: as I stated before, travelling through this Sphere concerns the Sublimierung/Sublimation of your passions and drives (as a homo natura) in order to create a new type of man: someone who, after his Pathei-Matos is ready to travel the Numinous Path. You can call this the Path of the Inner Warrior, the one who has defeated obstacle after obstacle and is still prepared to fall. You might think that Mars is all about sheer, macho violence. No, become humble and Silent and feel connected to your forefathers, your Heimat. Sacrifice that egotistical Self. Train your body according to your abilities. A healthy body and a healthy life style will focuss your attention and make you stronger. This is the most destructive violence one can apply to one’s Self. Only by ruthlessly applying that violence to one’s Self, can one truly become, what Heidegger called, a Shepherd of Beyng: the one who guards the Geheimnis that is truly the Sacred essence of Life.

2. The Soul: focus on Völkisch values such as solitude, empathy with your Nature and your folk, humility, quietude, … Cleanse your Soul from the degrading influence of modern life such as the life in the city. Resist all temptation (for example empty social media) and be ready to repent if necessary. Recognize your atavistic Soul, the savage within. Man is capable of savagery and bestiality, and one should fully embrace these antagonistic values and cherrish them. Train them through meditation and ritual. The Acéphale is always present. The Dionysian Fire must burn in your Soul. Heidegger himself never advocated Polemos when he meditated on Heraclitus, but he did see the importance of Polemos for the present Faustian Aeon. Violence was needed to overthrow those ‘human-istic’ powers focussed on the status quo, while there were more deeper and more secretive forces at work. Forces more in tune with the Sacred Fourfold of Earth/Heimat, Sky/Cosmos, Man & the Divinities.

3. The Spirit / the Geist: the Geist is that which embraces you and which one can sense underneath everyday worries, day-to-day politics. The Geist is deeply rooted within the Sacred and this is immune to all so-called evolutions. The Martian qualities of the Geist emphasize its tremendous power, its eternal morality beyond Good and Evil. As a mediator composed out of Air and Water, it is known as Mercury, namely the messenger of the Gods. The Geist connects the Causal and the Acausal, and here were are talking about its fiery, martial character. It is eternal yet Faustian, and as such its drive should fuel you. As you look at the illustration of the Sphere of Mars imagine yourself standing in that particular extraterrestial landscape. Enjoy its destabilizing power.

The workings of Destruction and Sacrifice are situated on three levels indicating the fact that we are a being-in-the-world, a being-with-others, and connected with the Cosmic. You simply cannot understand these qualities without looking at the whole Cosmic picture.

For us and Heidegger it is clear: the essence of Beyng itself is Martian: it is Kampf: all of Beyng passes through decision, victory, and defeat. We can never and we never shall be absolutely victorious, for that would mean that the Kampf is done, but the Kampf will always prevail beyond “our human all too human” doing. With the meditation of the Dark Sphere of Mars you should meditate on all types of Violence and War. That will strengthen you in your continuous alchemical growth.

“… Kampf is that which places within and maintains within Beyng; it is what decides on the essence of Beyng; and it does so in such a way as to invest every entity with a decisional character: the constant acuity of the either/or; either them or me; either hold out, or succumb. This combative decisional character of every being brings into the entity a fundamental mood, which is at once victorious rejoicing and will, the awesomeness of the untrammelled resistance, elevation and ferocity in one …” (Heidegger)

The human being as a primarily historical being is of the greatest importance here: we are invested with a decisional character whether we will it or not. It is our Sacred Duty, and this decision is to be taken, not as an individual, but as a Folk, as a mortal belonging with others to the Heimat. We as mortal beings dwell on the Heimat and are part of a Folk that carries deep within these historical decisions. A Folk only survives through constant combat, and only this way it knows how to elevate each member of the Community. Kampf is something that is shared by a Community that is loyal to itself and each member. Each member having specific talents and tasks and in the end each member shares this decisional character and responsibility towards each other.

As an Alchemist I strive for Unity, the Great All. The Light and the Shadow aspects of Mars make it even more complex, but complete. It is a lifelong study, search and experience that demands Destruction and Sacrifice. Myatt already emphasized this: the need for humility. With Bataille we could say: be prepared to Sacrifice all Reason and delve into this Night of Violence. Only then, we can emerge enlightened and worthy to receive the Wisdom and Wealth offered by Jupiter.

-136 yf -

Behold! The perennial pillars on which our Abendland is built. These spiritual foundations are to be honoured for they are still standing proudly. Their being-present dis-closes an authentic and unspoiled source of Wisdom from which the character and perseverance of our European regional tribes have sprung.

Today you can hear a lot of talk about so-called ‘rootlessness’, ‘universalism’, ‘egalitarianism’, ... This is utterly ideological and idle talk produced by ‘progressive’ minds, and it belongs to the propaganda of the liberal hegemony. One must approach this ontologically: the wish for universalism or egalitarianism is a human-centred one, while we must approach the place of us mortals within the Fourfold, as described by Heidegger and based on older, alchemical traditions. The Fourfold as an ontological ‘model’ teaches us how we depend on the other elements, namely the Earth, the Sky, the Divinities and on the fourth place: ourselves. As tribes we have developed our traditions, our crafts as we wandered in our Heimat and it is exactly the Heimat that has shaped us. Whether one had to survive in the North, or in the warm South, makes a difference for the natural elements, the rivers, the landscape, the weather, the animals have all shaped the different tribes. And of course, from a ‘moral’ point of view: as tribes we are all ‘equal’ in the sense that we all take up the same place within the Fourfold, but it is essential to stress that we are all different because of what I have described. Even the Old Gods whom we have chased away are different and the myths all describe different scenes, …

The Sinister Tradition was born in Albion yet there are Nexions all over our Abendland and they offer various interpretations because of the different backgrounds. Yet the essence of the different nexions is and will always be Pagan in the sense of Myatt: ‘pagan’ as derived from ‘paganus’ (of the land, pertaining to the Heimat). Heidegger did not regard himself as a Pagan, yet he did refer to the Greeks and their Temples as the First Beginning, as being the cradle of an authentic Way of Beyng, namely with the utmost respect towards Physis and the folk.

The Temple for Heidegger is central within the Fourfold: it is built on the ground of the Heimat, it offers sanctuary to the Folk and their Gods, and with its firm pillars it refers to the Sky. The building material of the original temples also derives from the Earth where the Temple was erected. Made by and made from the Heimat, so to speak. And in that Temple the Old Gods find their place where they are being welcomed again. The Temple is the place where the Sacred Light, or Aletheia, is meant to shine. The surrounding Darkness and the Inner Light complement each other.

Within the Sinister Tradition that Temple can take different forms but the most essential one is one’s own body and Nature itself. If one stands upright with naked feets touching the soil, with the eyes and hands towards the Sky: such as posture is one of the greatest respects towards the Fourfold.

Whether your Temple consists of the trees of the forest or actual pillars: the mighty pillars of our spiritual vision reach for the Sky and thus they constitute a Temple where we can celebrate our traditions, our forefathers, and our historical legacy. We are first and foremost historical beings - ontologically spoken - and by acknowledging this we actually form a connection between the Chthonic and the Cosmic, the Dionysian and the Apollonian, the Sinister and Numinous.

Heidegger asked us the fundamental question whether the liberation (from the enclosedness of Western nihilism) of Dasein is actually in man. Well, we can say that the modern individual is definitely trapped by the liberal hegemony and he is being blinded so it is impossible for him to see the Light of which Heidegger spoke. It is impossible for modern man to be confronted with Aletheia for modern man does not accept it.

I therefore ask you to look at the pillars pointing towards the Cosmic realms, towards the ever-burning Sun, the Black Sun, for this Sun Wheel symbolizes Beyng. Beyng as the unconcealment of beings, the liberation from the Darkness that dominates the current Faustian Aeon.

Hold your head high, transcend the masses, become one of those pillars of our Abendland, and experience the liberation from Hubris.

- 137 yf -

The Gate of Sol - Von Sanngetall

You have just passed through the Sphere of Love and Ecstacy and this has transformed you into an Empathic Being, a Being amongst other Beings, a Being-with-Others. Look back at the seperatedness from which you suffered on the causal plane. The Alchemical Transformation has slowly, but steadily, beheaded you, and you have left instrumental Reasoning behind. This instrumental Reason had fossilized you - as our beloved Abendland - , and had turned your life and ever-becoming Physis into a ‘dead nature’.

From seperatedness to Unity that is thé most principle transformation one must go through. As you continue to travel through the Spheres, the esoteric doctrine of the seven points, “higher powers enter into the corporeal context, whereupon they become vital currents and energies specific to man” (Julius Evola). This process (realisation of one’s Fate or Wyrd) has the meaning of a “ressurection, palingenesis, an awakening”. Within the Sinister Tradition we not only regard this on the individual level, but most importantly on a collective level. Heidegger taughts us to leave all morals behind and transcend the ‘individual concern’, the Western Hubris.

You have arrived at the Solar principle. Listen to the Meditation of Christos Beest:

“...With your lover, by your side,
I put before you, the gold sigil of the Sun. touch it.
You are now entering the dark sphere of Sol.
The swords that cast their shadow, over hateful paradise...
draw back, to reveal mountain ranges,
majestic against a sky, of flame.
You are standing on the edge
of the circle made by nine sacrifical stones.
Here, there is a thick darkness weaved by the unsated fog
and contained by the mountains.
Those roaring obscurers of that which lies beyond!
Illuminated by the glow of putrefaction,
the corpse of your former self,
discarded during transformation, lies in the circles centre.
Witness the repulsive entities that violate and mutilate your corpse!
This sacred shell, is now the prey of every necrophiliac and cannibal!
It seems initially, that they are performing gross obscenities for pleasure,
but, look closer.
The corpse is delicately gutted, and from the bones extracted,
these creatures are constructing a tower, that rises far above the mountain peaks.
Their work finished, they withdraw, bowing to your superiority
and divine disposition.
They light a protective circle of fire around the stones.
This, is the sphere, of vision, understanding, and prophecy.
Accompanied by your lover, climb the bloody bones to the top.
Here, you will see your kingdom,
surrounding, stretching out far into the solar fire, of increase.
See your temples! Your riches! Your works! All in progress...

(Christos Beest, SIR

Behold his brilliance and utter magnificence, and let your Soul be touched and purified by Sol’s fiery tongues. In my creation I have tried to capture Sol’s ever changing and most fiery aspects. Sol burns all opposites, and just like the power of a volcano Sol obliterates everything. For Sol not only grants warmth and energy to Physis, but Sol also gives mercilessly an abundance of energy we as mortals cannot cope with. We have tried to conquer nature and to instrumentalise Nature with our solar panels for example, but Nature remains all powerful. Listen to Christos Beest as he invokes the Black Sun, the Sun of Putrefaction. The Sun that rises over the Prima Materia, and whose formidable force rests within the ritual chamber of the Wevelsburg.

From an Acéphalic point of view the meaning of Sol differs from Traditionalism where Solar and Lunar powers are seen as each others opposites. In the Alchemical Tradition the Sun and the Moon are “a fundamental duality” (Evola), and we recognise this in the Sinister Tradition as well: the appropriate workings for the Moon are acquiring hidden knowledge and the Sun stands for Prophecy and Revelations. The Sphere of Baldur as a New Beginning, a new vision after the destruction of Ragnarok. The Sun grants us, mortals, clarity and Vision after aeons of darkness for Darkness has reigned in the West after the First Beginning with the Greek pre-socratic philosophers and our Pagan forefathers. Their insights were darkened, made obscure and even cast away in favour of Platonic thinking and the Abrahemic religions. Only through obscurity and the Pathways of Alchemy did the old teachings survive, and we can say that the Sinister Tradition captures that essence once again in order to prepare those few who are willing to devote at least one life time to these teachings for the Ereignis, the Event of the Second Beginning of which Heidegger spoke. The Ereignis will announce itself, but it will be born out of the culmination of the present Faustian Aeon: a culmination through a complete accelerationism of new technologies that take over our mortality and bodies.

As our Sol encompasses the infernal and putrefying spirit of the Black Svn, it is also a Svn of Malediction and Putrefaction that shines through the Acausal Swamp. Sol will give energy to the Total Mobilisation of which Jünger spoke, and we should not resist it. Sol will prepare us for the Sphere of Mars: a Total Mobilisation of brute forces and infernal beauty.

Our Sol is fundamentally a Gnostic one, because instead of the Traditional view (the Sun producing life, generating wealth, and profit) ours is life-threatening as well. Along with Bataille we cry that He is not just beautiful to behold, but he represents that which is repugnant and forbidden and thus we refer to the Sun as a “Solar Anus”! “We avert our eyes from the Svn”, notices Bataille as our eyes cannot stand “neither sun, coitus, cadavers and obscurity.” (The Solar Anus).

The Solar tradition emphasises that withouth warmth and light life on Eorthe would simply perish. Our Heimat needs the warmth of the Sun. But if you try to look into the Sol you will go blind. This infernal Star “exclusively loves the Night and directs its luminous violence toward the earth” (Bataille). Just like a volcano he is constantly belching out torrents of insane and excrutiating energy burning the retinas from those who dare to stare in the mouth of this celestial volcano. Limitlessly and undiscrimately Sol breathes Energy and only the Night is able to offer us some protection. Through its sheer luminosity he creates the Darkness where chaos & destruction reside.

In Alchemical terms: after the conjunctio of Sol and Luna the process of Putrefactio starts in the alchemical vessel. This is an important step on your spiritual path as the old has to die first before the new development can start. This is a period of incubation and for the Alchemist this means a period of ‘creative depression’. All Alchemists go regularly through this period and this is also called melancholy. Nowadays people talk about being depressed or suicidal, but as an Alchemist you should know better. This is a period of internal reflection before you pass on to the next Sphere of Mars. True Adepthood consists of such serious reflection and inner change and not so much about so-called activism. Activism lacks such Solar power as activism is human-centred, and our Work transcends the concern for mortals - and yet we remain loyal to Physis, to our Heimat and to the Earth.

You must bow in awe, and avert your physical gaze from this insanity because you would become blind and go mad. Its awful Greatness lies in its brilliant and burning insanity. This Sphere offers wisdom and vision (Lux being its Logos), but there is no wisdom without madness & chaos. The Black Sun disturbs and confuses our rational mind. What if Giordano Bruno would not have had the vision that the universe is infinite?

This Acéphalic Sun burns away all Falseness, our treacherous Skin and exposes our Naked Flesh to the boning knife of the Continuum. Yes, tell this to every mundane human that we are being exposed to our burning Apocalypse. This is the Opher demanded by a true and most radical Religion. Then only then, after thise rise of the Black Sun and the rise of the putrefying era, the Age of Brutalism, will our Vision, Understanding and Prophecy be pure again. Amen!

Sources:

• The Solar Anus (Bataille)

• Alchemy and Psychology

• The Hermetic Tradition (J. Evola)

• Apollyion (Irkallian Oracle)

-137 yf-

As you have passed through the black inverted pentagram of the Sphere of Mercury, you have been transformed. The alchemical process of Transformation is a never ending one, an infinite one for the Transformation itself is the ultimate goal of the Alchemical Opus by confronting oneself with those hidden desires, those forbidden thoughs waiting for you in the unconscious realm. This is about preparing yourself for the confrontation with Beyng itself instead of remaining tied to the present world of Everyday.

You are ready for the next Gateway: the green Sphere of Venus. Its appropriate works are those of Love and Enchantment (Naos). Let yourself be enchanted by the Goddess of Love, Passion and Fertility. Look closely at the illustration of the Gateway of Venus. Of course the Northern pagan goddess Frigg is as powerful when you prepare yourself mentally. The Pagan gods are the ones of which Hölderlin wrote that they had left the realm of the Earth. The mortals were no longer capable of relating directly to their Pagan and native gods, as the mortals had actually sold their soul to the Magian God.

Look at the presentation of the Sphere: imagine vast green fields of grass, trees, flowers stretched endlessly before you. Hill after hill hiding their beautiful secrets for you to discover. Smell the fresh grass as you lay on your back looking at the sky. Enjoy the loving embrace of Eorthe and hear her call as she wants you to love and cherish her. Listen to the birds and enjoy their tale. Undress yourself and lie naked on the grass. You are most vulnerable now. Eorthe’s inner fire can destroy you and all other mortals in a heartbeat, but do not fear those gigantic volcanoes as they are silent now. As your are resting and meditating, you are preparing yourself for the next phase of the transformation. Be Silent, do not speak for this is the Sphere of Wordless Communication. A Sphere of loving embracing and passionate connexion. She will teach you Empathy as an important balancing quality for the violence of Mars.

Therefore get up, and walk on the grass, feel it tickling your feet, and before you ancient trees arise. Touch them, feel their ancient wisdom for they have been here much longer than you. Their roots sit firmly in the Soil, your Womb from where the Blood flows. Look again at whirling green of the illustration, and imagine those giant trees playing in the wind, their royal crown nodding and moving most majestically. Remember that you are but a pawn compared to their greatness, but through Empathy and Respect you will be ready for your ongoing Transformation.

Close your eyes and listen to the meditation of SIR:

“...Before you, is the green sigil of Venus. Touch it.
Transformed, you are now entering the third dark sphere.
You are standing up to your waist, in a freezing river.
The torrid waters rushing through a valley, of white, lillies.
In fruitful groves and barren plains,
the empty shall drink, and the drunk, shall be empty.
What passion is this, that tears the sky with storms of blood and black flame?
This, is the sphere, of Ecstasy, and Love.
Facing you, further up the river, is a naked woman...
corpse white skin, and long black hair.
She crouches astride the river and menstruates into the water.
The blood forms itself into a human figure
floating beneath the surface.
With your hands, begin to massage the blood into your ideal lover,
fashioning, every part of it
according to your cerebral and animalistic desires.
Now... take your lover by the hands.
Come! Fill the flowing bowl,
and consummate in the turbulent waters
„neath the raging sky...
drink now, your fill and more, of love...”

(Christos Beest, SIR)

-137 yf-

“Gibor-Altar!” - God the All-Begetter! - God is the giver, and the Earth receives his gifts. But the Earth is not only the receiver, she is also in turn a giver.”

As Guido Von List teaches us there is an indivisible cohesion of man and divinity, of man and the Sacred. There is not only a downward flow from the Sky / the Cosmic to the Earth, there is also an upward flow. The Earth gives, and this makes us think of Heidegger’s view on Aletheia: the coming into the Light. A flower that blossoms reveals a beauty that was already hidden within the plan itself, the trees that grow reveal themselves and thus their stem and leaves connect the roots with the Sky. The Roots are given water by the Sky, but the roots give beautiful leaves, flowers, fruits and so on. This is what we call an acausal nourishment. As Nexions we, mortal beings, are fed by the Earth as well. The Sacred earth gave birth to us, but as a Heimat, specific cultures, traditions, crafts are granted to the various soul-races that dwell this Earth. The Sinister Traditions is one of those specific types of Mythos that belong to the particular landscape of Albion, the hidden England and Wales.

I created this Sacred Seal to pay my respect to the Runes and the hidden world behind them. Behold, in the centre of the Seal, the eighteenth Rune that ‘substitutes the Holy Fyrfos or Hook-Cross. The Rune which is called ‘ge’ or gifa / gibor, means ‘gift, giver, god, earth, death.’ The “gift-begetting earth’ and the ‘gift-burn’ God. As men we sacrifice for the ancient Gods and Divinities: we sacrifice our work, our Art, our thoughts & meditations to the Holiness of the Ancient Gods who will once again return to the Earth. Modernism tried to abolish them but such ancient forces can never be completely forgotten. They are simply hiding.

This Seal which revealed itself to me as I was drawning it, as I was compelled to draw it, has so many hidden meanings. It is impossible for me to describe them or offer any ‘rational’ explination. There is simply nothing to explain for there is the Seal. Its alchemical colours of white, red and black refer to the Magnum Opus that is Life itself, the manifestation of the Inner Imperium, the manifestation of a hidden Greatness that will rebuild Pan-Europa as an Imperium of folkish tribes.

The Seal has a military vigour, an energy which permeates our daily business, which shocks and shows something ‘other’: a grandeur, a heroic essence which has been forgotten now in this decaying modern world. The Seal stands for something that will forever remain and that was omnipresent: older than mankind and more precious than any beholder. The Seal concludes the primal essence of Western esoteric paths, such as the Sinister Tradition and even older, that celebrate the Sacred, that celebrate sisterhood and Männerbundes. Communities devoted to the Sacred, to the divine aristocratic.

The Seal is the fourfold cross uniting Man and Demigod, Sky and Earth. The twelve Sol-runes form the Black Sun, as one of the most Sacred symbols of the West. Around the Sol Runes the gear refers to Sacred Arbeit, to a mystical devotion beyond our Everydayness. The Seal locks and unlocks but this not for inauthentic beholders.

Enjoy its pure beauty and the Light which shines forth from it.

-137 yf-

Your are about to leave the Sphere of Luna as the Sphere of Terror and Sinister Knowledge. The Alchemical path of the 7FW demands utter concentration and the Will to Transform, the Will to Grow. This is the essential Western Way. Ye shall travel the valley of Death...the valley of misfortune and this shall make thee Great.

Look back at the Sphere of the Moon, smile at the Sinister Goddesses as you prepare yourself for the Sphere of Mercury:

“...WITH A BLAST, OF MY TRUMPET! I HEAL, YOUR WOUNDS!
Before you the yellow sigil of Mercury. Touch it.
Armed with the knowledge extracted from the pool,
you are now entering the dark sphere of Mercury.
This is a desolate place.
Heath blasted by fiery tempest,
scorpions eating charred animal.
See, how the dismembered are scattered to the bitter winds!
The air congeals and chokes.
Farewell happy fields! Hail horrors! Hail!
This is the sphere of transformation.
But do not tremble in the face of a breeze that would dismantle your features.
Instead, be indulgent,
remember all that you saw in the bloody pool,
remember your deepest desires.
Before you now is a black inverted pentagram.
This, is the womb of Mercury, the eye of Satan.
This, is the gateway, of transformation!
The pentagram will begin to move closer...
you will feel the fear and sensuality of metamorphosis,
your form cracking, shedding and mutating,
as it takes on the attributes, scryed from the previous sphere.
Transformation, will be complete, when you pass through the pentagram,
and emerge on the threshhold of the next sphere,
as that, which you desire to be.
Only intense lust for this outcome will pull you through.
Passivity will render you as useless ash,
cast, into the pit, of a particular nameless horror.
But hark! The pentagram grates forth... TRANSFORM!!”

(Christos Beest, SIR)

Mercury - as god, planet or metal - is the changing substance itself, a fluid, and strictly speaking does not belong to the different phases. Mercury is the changing matter itself and Jung called it an archetypical symbol which encompasses many contradictions. As the collective unconscious is very complex Mercury has multiple forms. Mercury is the principle of bringing Salt and Sulphur together in order to start the alchemical transmutation. Mercury is the principle of spiritus (Geist): it escapes every form of fixation and moves between worlds: between the Sky and the Earth. It’s fleeting essence escapes all form.

Mercury ‘essences’ the truly adepts in order to ground them in the Dark Earth of the Heimat, but at the same time Mercury energizes the Adept to rise above that Earth in order to touch the Sky. The transformation through the Sphere of Mercury is the the balance between the Homo Telluricus and the Homo Galacticus. The first one forms a Nexion with the Salt of the Sacred Earth: this is the man from the First Beginning. The most authentic Man who truly lived in balance and in awe with Physis. Heidegger always referred to the Greeks and the Greek forefathers are of great importance to David Myatt as well.

Next to the Homo Telluricus is the Homo Galacticus as defined by Myatt. The Homo Galacticus is the one who has reshaped himself in order to truly master technology as opposed to modern man who is a slave of his own technology. Heidegger was very much aware of that and together with the likes of Spengler, Jünger he criticized man’s current relationship with technology. Although Heidegger was not a nihilist he did condemn the way we turn everything into a commodity, into a Gestell that can be calculated and researched. All of this as a result of Hubris. The Homo Galacticus has already risen above that stage. And through the forces of Mercury one needs to prepare for the Alchemical Marriage between the Homo Telluricus and the Homo Galacticus.

Mercury as Geist, as fluid has the power to energize that Alchemical Marriage. Look at the illustration of Mercury and follow those lines, a fluidized surface as it were. An image of ever becoming, a never ending process which is not just a stage but the whole alchemical process of individuation as a whole. Look at your life, the life of those close to you: all lines traversing the Lebenswelt around you. See how they interact and inter-connect for there lies growth and inner transformation. Benefit from the interconnectedness, a Being-with-Others as Myatt has exemplified in his Numinous Mysticism.

Like the Sacred essence of Blood the energy flows through us and by connecting with others we create a Sacred Space, an Inner Temple where the West shall be resurrected through the integration of the Homo Telluricus and the Homo Galacticus.

Since Paracelsus we have three alchemical elements and Mercury is the Soul of becoming, the energetic flow which travels through everything. It is the symbol which unites cosmic, physical and psychic contradictions. Mercurius is the world creating Geist/Soul which is hidden or caught in matter and our bodies. It is our Way to the Source.

Mercury symbolizes the process where that which is lower and material is being transformed into something higher, bodiless and spiritual. Its metal therefore refers to the volatility of the spiritual. The material vaporizes into a fluid Essence.

Mercury is at the same time the devil (Sinister Tradition: ATU XV Deofel) and a fraud, but also a redeemer, a noble Saviour. According to the description of ATU XV the pathway from the Moon to Mercury “leads to a Sinister awakening, a primal awareness of the vibrance of life that possesses and creates the ‘accuser’”. The Sinister Tradition refers to the Sinister aspect of Mercury not to narrow down Mercury, but to create a dialectic movement: thesis - antithesis - synthesis. The Accuser is needed to challenge the magian values in order to transform yourself. First indulgence (Telluricus) and then the search for balance, individuation (Galacticus).

This is something I would like to stress: the alchemical Path of the ONA is exactly about creating this (momentary) balance, about the search for the Sacred which is now lost in our modern, secular world. As an Adept you do not just seek indulgence for the sake of indulgence. Sacrilege (for example the Black Mass) is meant to provoke in order to challenge a status quo, but these are only causal means and can never be an end in itself. Provoke yourself with acts, thoughts, insights that stir a commotion, that make you wonder your current point of view. This could be physical or mental act. An example:

• I have a fear of heights. As a brother of the OJB Stephen Cox challenged me to descend a rock formation when I participated at the Albion Pilgrimage. I did not conquer my fear forever, but I accomplished the task.

• Read and study texts that seem too difficult at first. Master those philosophies and seek for the Sinister Truths. I for example have chosen Heidegger for this task.

• Enjoy Rune meditation, physical excercise.

• Isolate yourself from mass surroundings and enjoy the quietness of the rural. Work in the garden and see it as an alchemical work.

• If you have insights, art to share with like-minded searchers, write a book, start a blog. Not as means to become ‘known’ but as a means to help and strengthen others. Myatt wrote about the formation of small rural communities but that has become almost impossible. Therefore create a community of the Geist and inspire each other. Each Adept can be a Nexion.

Set yourself a task, a challenge and let the mercurial water flow. Benefit from the transformation and move on. According to the alchemical tradition Mercury appears in various forms: the arcane substance, the anima mundi, a hermaphrodite, man-woman, two dragons, the chtonic tripartite, the lapis philosophorum, and other forms. You are bound to meet Mercury on your Way!

Mercury is all about setting goals, becoming your own ‘accuser’ and most importantly: liberate yourself from temporary abstract ideas as stated by Christos Beest. Let the ism’s and its abstract goals flow. Do not become a slave but master them and move on. The Numinous is the laughter of the Acephalic God, the Deus Absconditus who is mad and raving.

Agios O Noctulius!

Sources:

• SIR by Christos Beest

• Alchemy and Psychology

• From Anima to Zeus

• Writings by D. Myatt

-137 yf -

The Storm, Von S

“The communal-civil (Völkisch - Staatlich) happening is to be unfolded in its actuality in order to attack all the harder and sharper and fuller the floundering (rootlessly and without rank) of the new spirit - i.e. in order to guide the awakening actuality of German Dasein to its greatness for the first time, a greatness concealed to this Dasein and waiting for it, a greatness around which the most fearful storm is raging.”
(Heidegger, Ponderings II - VI)

Heidegger was a patriot, a Conservative Revolutionary thinker who, like the poet Hölderlin, believed in the inner greatness of the German Volk. Not in the sense of an empty nationalism, or the orthodoxy of National-Socialists, but a Greatness with a mystical essence. A re-thinking of the National and the Social. A thinking deeply rooted in the Heimat, in an original and uncontaminated ruralism. A re-thinking of the Ground beyond Nationalism as ideology, but Regio-Nationalism as ontology. Regio-Nationalism as a re-covering of the First Beginning of the Greeks and our Northern forefathers. An authentic communal Spirit that respects the local folk, its crafts, its hidden Ways and the rootedness in Hybris.

Today we can actualize these words by referring to a ‘Europa of regions’, a ‘Europa of tribes’, each partaking in the inner Greatness of the West and serving the greater good beyond petty nationalism, industrialism, capitalism,... A Pan-European vision as it was proclaimed by hidden orders such as the Order of the Jarls of Baelder.

A presencing of Das Heilige through various rituals, artefacts, customs, the Runes...

The fearful Storm, to which Heidegger referred, however is still raging and we will endure it, as it will strengthen us. And only those that can blossom in the Storm will partake in the Greatness that will be revealed. We must believe and defend the Geheimnis of the Way of Beyng whatever the consequence and no matter how ruthless the Storm will be.

-137 yf -