Issue#4: The Return of Darkness and Evil

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1. Prologue by Blacksmith

2. Marching Homewards by Helmholtz

3. Mozart’s 25th Symphony: Review by Skald

4. Evola and the Mountain by TheWaters

5. Mithras and Mithraism as Hessian Archetype by TheWaters

6. Satanic Essence: The Symbolic Reality of the Adversary by Xavier

7. Technology: A Hessian Perspective by Blacksmith

8. The Battle of Tours by TheWaters

9. Black Funeral – Vukolak: Review by Skald

10. Hessianism: Considerations and Orientations by Helmholtz

Prologue

Standing figures, tranquil within the circle absorb the flowing energies: a collaboration of hyper-conscious minds contemplate the peaks, seeking challenges, crafting and forming patterns… Feet are rooted firmly in earth, yet in constant hunt, gazes are maintained heavenward.

Far up above, just beyond reach, elements of creation and destruction compete in eternal cycles. This dance of Trimurti, manifested becoming, orbits the core. Far deep within, vast waving oceans of descent and chaos rise and fall, manifestations of none but a single stage of a sequence; shadows in the cave, none more! Spawning dust and ash, waves of Kali Yoga, howling and crawling, spread fear and temptation: trials for the paragon, none less!

Led by expansion in pure action, a chant is amplified in unison; black flames are held into the depths of darkness, for those with eyes to see. Sonic flashes become traveling polygons swallowed whole into the nihil. Yet they find their targets, tireless and diligent, delivering their message, viral in kinesis! Thunder channels from planes above, diffusing into the surrounding void as patterns emerge from the dusk.

“Swept in black they are, Swept in black I am.”

Out of the shadows, new figures surface, treading far apart, but on the same overgrown paths in parallel motion, all gaining new awareness of others, their chants now unite; the conjuration begins… Let the tale be written as it has been many times before. It is a tale of dawn, one that shall inherit the earth!

Marching Homewards: A Prophecy in Prose

Hail to the One! Hail to whose mighty footsteps we follow, whose image we fashion ourselves in, You who are unlike and above all, yet within everything! May this tale serve us in guidance and knowing, to that end. Oh King beyond the skies, countlessly named, we seek to be thy race, each one of us as lordly as thou!

Listen then, my brothers and comrades. This voice attempts to recount unto you, what has been, what is, and what shall be!
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They were strange days, when cities were less civil, and wilds were less wild. Indeed, not these alone, but everything was less like itself, and more like all other things. Man knew few distinctions, yea, few things, less than any age before. Long, long since had they heard and known Man’s Fall and God’s Death, but these were not warnings enough, and they had long since been forgotten.

It had come to pass before those days, in times oft hallowed, but less understood, that Man had unchained himself from Sacred things in his own name. Then, being free, he had no recourse but to seek out other Masters. So Man loved and held high many Created things, ‘till he had made of these a Hallow yet again.

Alas, they knew not how to honour the Created, instead falling upon their face before them, proclaiming “Save me! Thou art highest, thou alone can redeem me!” And so many good, noble, and beautiful things stood marred, for soon losing the Sacred, the Profane’s meaning withered. Man wearied these things with that eternal demand for his great rest from true Life: CHANGE.

Those high, noble works were bought and sold in the marketplace of Pleasure and Sentiment. Scarce yet mighty music had become numerous idle twinklings, long lived and strong Romance was ground into common saccharine, Nature had fallen to idolizing mere beasts, Gold had been dethroned from its dual thrones of Beauty and Prudence, and strengthening Food had changed into a poison for Man.

All these lesser falls, Man knew not in those days. These wondrous Creations, themselves gateways to the Uncreated were exhausted, for Man held one after another aloft, shouting “GOD! GOD! MY GOD!” The Fall was by these things furthered, for without Center to unite them, give them proportion, and give Life to life, their number increased and their Beauty faded.

From the heights of Gods they fell, for none alone were equal to the Unmanifested, and were held in a place beyond their according. And though the names of Art, Nature, Beauty, and Love were repeated often in holy and reverent tongue, none knew their meanings nor their place, and they treated these Elements with looseness and unknowing.

They were strange days indeed, for though Man had the power to do almost anything, he wanted to do almost nothing. He could raise glass and iron monstrosities to the Heavens, conqueror of any ziggurat or monolith of old in height, in a single fortnight, and He often did. But these gave men no comfort to live in or among, nor did the endless rows of smaller dwellings and structures. Still, even as learned and cultured as He deemed himself, He was only capable of constructing the barbarous and crude, as tortured lumps of steel and concrete dotted the landscapes in the name of that lip-honoured, but deed-abandoned god, Art.

Even as falsely learned ones worshipped Art under the religion of “Aesthetics”, no man had the sight to rival what had come even a century before him. Loose and unclear thoughts prevailed, and all base urges became manifest under the names of the fallen gods. In desperation and wailing of the soul, more and more was made, and less was known. Time itself was made a god, for Time brought Change, and Change like a numbing poison brought release to Man’s soul, at least for a time, though afterwards left Man hungry for more.

Time’s great maw devoured all distinctions, chewed them, and spit them out back to Man drenched in its foul ichor. Man bowed before Time and accepted his new food, and was so blind in true seeing that he thought at first those venoms to be sweet nectars. And so Man felt for Change’s sake, the Things that Were, needed to be overturned.

Authority and Hierarchy, great guardians of the Things that Are, were among those things assaulted. Those granted sacred trust and a higher place in the kingdoms and empires of Man, rebelled and demanded the Crown, under the pretext of “the People’s Will”, raging upstart and usurper of “God’s Grace”. And these new kings sacrificed more unto Time, and Change rewarded them in its fashion.

Maddened and possessed of a lust for more, the People said unto themselves “Let us have no Kings, for they hold all the fruits of Change for themselves!” A great war and desolation went around the world as cities and fortresses burned, brother fought brother, and mother wept for her son. Even mighty and austere War with proud face towards the Sun was perverted against Himself, in the name of nations and “freedom”, so called.

And the Sacred Symmetry and Beauty, Order, which Hierarchy shielded joyously and unlooked for in its severe Fortress, was razed, sacked, and ruined. It came to be so that in those days, because of this, even man’s own distinctions and divisions were ripped from that orchard and put on the pyre to Time, in the name of Change and Progress! Man knew not race, nor creed, nor nation, nor brother, nor sister, nor friend, nor foe, nor father, nor mother, nor son, nor daughter. Even Man and Woman, teary eyed and weeping, were cast upon that blazing bonfire and made to ash. Fell and grim, Time smiled.

And many a great Poet wandered through woods strange and obscure, looking at the beauty of the tree and the stream, the mountain and the vale, the fruit and the herb, of the wolf and the deer, the lion and the lamb; and proclaimed “Oh, truly thou art beautiful, though in my heart is bitterness and unknowing mixed with this delight. Proportionate and sublime even, you are, but you speak to me not! The Secrets and Mysteries which your visages should lie as gateways to are veiled in Time’s fog, and I perceive your sadness at my folly in not seeing.” Nor did anything that once sang songs of the Uncreated utter forth any melody nor harmony even in Creation’s praise.

Drunkenness on the ichor and venom of Change and Progress ensued, and a great torment and vomit went forth when these were withheld. Man lay as an invalid except when the so-called Novelty brought these things forth, and even standing, Man went about in a great haze and murkiness. He stammered and knew not what he did, and upon learning some new thing, quickly forgot it and went back, a seemingly content, but inwardly despairing slave to Time and His works.

Time’s fruit, Change, is a fey thing, for it gives itself quite freely, and oft more than where it was looked for. For though the People chose their own rulers, and the rulers claimed to rule in their name, but deceived them for their own purpose, the fruits of Change flowed ever more freely. And so we came to the time where a monolith unlike any other could be raised in less than a man’s life, and yet be destroyed within half that time, abandoned. Oh, but brothers, it was through that ill fruit itself that Time’s tyranny was rebelled against!

Indeed, mighty though it seemed, Children, mere Children crushed these empty shells! For it finally grew to be that Change, Sentiment, and Pleasure wearied the Sons of that era to the brink of War. Towers fell as quickly as houses and huts upon sand, for though Material there was plenty, in them was no Wisdom. Within a score of years, less than the ruins of a smouldering village were left.

But what power on earth could stand athwart that mighty Behemoth of Time, and his Cornucopia of Promise bearing within it Change and Progress! What Child was such that he could undo, even for a day, what the prophets of over five hundred years passing had warned against yet in vain! Those simple Sons of Man had heard a call come to their ears, from dusty harps and horns, though as pure and shining as the Sun:

“Beyond the North, beyond the ice, beyond death — our life, our happiness, There lies the Beauty, which is Truth’s splendour, its radiant Sun unlike to anything! Know thyself, and become what thou art. Good that thou art a child, For a child I say you must be for my kingdom to open to you, And not a mere beast, be you camel nor lion! Act for the act, know thy duty, Become God, save the world, Come not with peace, but with a sword Arise, therefore, and fight!”

Thus the ancient strands echoed through new voice. And the choir of Children responded, broken, rude, unlearned, but with power to shake the very thrones of Time:

“Rid us of our human waste, For The Past is Alive! It stands in the misty morning, when the sun is rising, When a chill from the soil contaminates the air, Then the whole sky is red like blood, And is no death for you, if you know, That that day is a fine day to die, And yet still know that it only is real. For upon Seas of Starvation, you will find your light and genius, Verily, Endurance makes one Divine, And Pain is a god’s reward!”

And so the Children of Man wrested from the Past a creed of paradox, (or seemed it so to their fathers). For though they worshipped True Life, they took upon the appearance of Death; though they lived for the highest Joy, they revered and took upon themselves Pain; they worshipped God and the Heavens under the banner of Lucifer and Hell; and the blinded fathers stood dumb and confounded.

They shunned not the world, but they sought to overcome it; they hated not, but fought and warred mightily; and in all their action they sought to be fruitful, but cared not to attain the fruits, but instead to act. They guarded, loved and revered Nature, but they looked beyond into the Eternity it suggested. Art they made, Song they sang, Sculpture, Painting, and Monument they did craft. Though long and slow it was made, it exceeded the rapid works of hundreds of years past.

Chief, and a love great, was War. War against self, against all, against enemy, against friend, WAR ETERNAL, the endless battle which ascends all things. And though they fought and sought ascension, and knew their worthiness to take it lay in Power, they knew also to know themselves and know others, and thus avoid great Hellas’ warning: Hubris. Foolish pride was unworthy of the Children who yet would be God-Men!

Yes, these would-be God-Men warred against Time who set himself up as Lord and Creator. Hoary and old, yet terrible to behold, he promised all within Him. Yes, he would be God, and Perfection would be revealed within, for who is not subject to Time and who can master Him? The proud and shining Children approached his throne, and his two great gifts of Change and Progress became two beasts when offered to them: Weariness and Despair. The Children seeing them for what they were, cried in proud voice “Weariness, I yet grow weary of you and your mask of Change! Despair, today you and not Man shall fall victim to the ceaseless thirst brought of your accursed Progress!”

Time laughed and the World shook. “You youthful waifs, gloomy and fey looking scarecrows who worship in decrepit tomb the bones of past failures! I conquered them, mightier than you, and I conquer ALL! Do you not know that it was under my tutelage that God himself died, slayed by your own fathers, Man?”

Haughty, a Child of Man stepped forth and said unto Time “Your fruits, false lord, I have tasted, and followed the true foulness into the very core, and found a great rot! Verily, I found the fruits so sweet that I could not wrest myself from them, but the strength of thousands of years of my father’s and their blood arose within me, so that I did not die but instead saw!”

He continued “And I saw Man a slave to Time and Change, and wrested from his purpose of Eternity! I saw that he suffered, though he knew it not at all, and I saw that I burned with the fires of poison. I rent myself apart from your works, and I beheld a boundless freedom beyond Time’s prison walls, so glorious that still its Light has not left me. Here, HERE IS MAN’S REALM, and not within thy Prison!”

The Child of Man wrest the reins of hungry Weariness and Despair from Time, and drove them with his Will towards their former master. He had honed his limbs in the Mountains, and his Soul in eternal Fire, and had sat and known Weariness and Despair among the many slaves at the Throne of Time, and his heart was hot within him. His mind was a single-knife edged point, and though his mind and heart blazed, he was not dissuaded, nor consumed by the Fire.

And the beasts set upon Time ravenously began to work their Art upon him. He fell quickly under the brunt of his beasts, crying out in pain to the multitudes around him to save him. It was for naught, for there went up a mighty trembling and quivering from among the populaces, and the tumbling of Time upon the floors of Eternity crushed many a thrall. And then it was that Time lay though as dead, and Weariness and Despair fought over the corpse.

Ravenous wolfkin both, they snarled and bared fangs at one another, and set upon each other before they could divide the seeming corpse. And tumbling they rolled over the multitudes, slaying many, ‘till far off into fruitless corridors they drifted in the never ceasing hunger of bloodlust.

The Child of Man strode with mighty steps towards goliath Time, and placed his foot upon the chest of the behemoth. Time heaved forth a great cry, silencing all the weeping and teeth-gnashing multitudes; those alive that lay confounded and in tumult. “You cannot slay me utterly, for so long as some stand that worship me, I will manifest with more strength thou knowest!”

But, with his eyes like Ice and Fire, Man’s Child bound great Time in heavy shackles of Eternity. “No, I cannot slay you for that reason. But you have no power over me, and I will ensure your power over others is lessened, for I shall accord you your place once more and in chains if you will not go, for now look upon thy multitudes!”

And it stood that in that confusion, a full nine tenths of all people had perished who worshipped at Time’s throne. Time looked upon his rotting empire, and himself despaired as he saw his strength diminished. And so he was led and bound unto the bowels of Eternity, yoked to its wheels and gears, always striving to break free, and always striving to trick Man into releasing him. For now though, whether or not he’d see it, even Time stood redeemed, for he had regained his noblest aspects in his servitude to Eternity, in spite of himself and his own thoughts.

And so the Created was restored to service of the Uncreated, and thus the World was redeemed and saved. What lies before us brothers and comrades? I say verily unto you, not to love comfort overmuch, nay, little! You who wish to be like Fire, thrust thy hand into it. He who would stand at the summit must climb the Mountain. This great saving gives us not Certainty, nor Pleasure, nor Sentiment as a master, but harsh and good Truth!

Let the blood of our Fathers yet run through us. For one day, from the halls again, to our own Children’s time and our own should we not heed the call, shall come the beasts of Weariness and Despair, again under Time and Progress’s guise; fell beasts seeming fair. I say then to you brothers, mistrust the South and the warm winds that therefrom fly! Look my brothers to the North, to cold, to ice, to purity and purifying! Know thyself, admit thyself, and if the Sun itself shines too warmly, stay not overlong with it. If thy Sun within not shine as brightly, tend to it, though the Sun without be glorious, you have not seen it with true eyes until Light shines within you!

“Pray to the moon when it is round Death with you shall then abound What you seek for can’t be found In sea or sky or underground”

Mozart’s 25th Symphony: Review

Introduction

We begin our journey as the seed of a stream, extending in veins, fingers, and tributaries – emanation – towards further reflection of the principle that determines our direction. Insofar we have been placed between the teleological and the sensorial: an open battle-field on which form and decay of form engage with their counterpart in concentric motion. The dance, the dance that trails like smoke from fire, with each particle radiation bequeathing the multiverse that reflects inward to create the shape who is the consort of substance.

Mvmt. I. Allegro con brio in G minor

In a manner worthy of comparison to the deterministic principle of initiation, our dear composer constructs conflict from ascension, foreshadowing the main theme of the movement in the arpeggiated foundation of the clash of weaponry. Beset by confusion, struggle and anticipation produce a silent night of the soul, through which this arpeggiated foundation is dissipated hesitantly underneath inquisitive tones. The theme then folds inward and consecutively outward upon itself, expounding the main theme in full form as pure and lucid beauty no more extends futily in several directions, but effortlessly flows forward in a simultaneously static and fluctuated state of becoming/being; the marriage of Parmenides and Heraclitus being revealed in simplistic beauty by one of the greatest composers to grace mankind. Success then transposes itself through the recurrent arpeggiated theme into the eager anticipation of a child which, upon development, reveals itself to be an effective conjuration of the intoxicated Dionysus. This completes the transposition from purity of form into exhuberance and excess, and as a result, the theme decays in order to recreate space for which to engender the purity of its essence: returning to the Mannheim rocket style ascending arpeggio that introduced the movement. Reworking itself through the subsequent motions, what resembles a test of reliability is put into practice, which recreates the conditions for the development of the magnificent and intuitive emanation of purity and truth that moves within itself and an over-context like water moves through a single point in a river. Although the music is a dancer of infallible grace, it proves itself unable to avoid the drunken revelry that, in a desperate attempt to create a new frontier, only manages to further elevate the tension that distracts it from fully emanating the pure form of the main theme. On this note, the first movement closes leaving us bewildered, amazed, and perhaps unfulfilled, but only in the manner that instills in us the heroic spirit to wage war with all of creation, if that is what must be done to find our path.

Mvmt. II. Andante in E-flat Major

The second movement overall defined by the luxuriant exploration of the options made available to the principle of its virulent predecessor upon self-cessation. As only the nobility are worthy of the existential conflict that is ennui, this movement verifies its worthship by maintaining the grace and dignity of the symphony’s holistic context, and does not resort to impulsive gestures to gesticulate its ruminations. Instead, it maintains a meticulously architected expenditure of movement even in its most violent iterations. Much as Hamsun declares no greater joy than contemplation through the medium of simple and repetitive processes, the viscous movement of the rather consistent theme generates a partial realization of its former powers in a gesture that can almost be considered a prediction of the dramatic flair of the Brucknerian romance. Firmly resolute is the patience of the melody, which takes great care not to follow in the naive, but dexterous footsteps of its parent movement. However, unable to endure the delight enflamed within the soul that the luxury of bored introspection provides, the movement culminates in a grand articulation of direction and purpose, only to fade hesitantly, in a manner reminiscent to the silent night of the soul that preceded the grand declaration of the first movement, before what could have possibly been the greatest moment of this symphony yet. We are not to despair though, as the calmness and clarity of our waters belies great depth, and the circular contemplation may yet result in an even greater revelation then that which our dancing stream has given itself to. May your cup overfloweth, you Hyperboreans!

Mvmt. III. Menuetto & Trio in G minor, Trio in G major

Hard and resolute is the door of the church upon which the agonized soul beats his fist in vain, but redemption is the door to truth, and truth permeates all and everything.

The third movement announces itself deceptively, appearing to hearken to the frenzy of the first few seconds of combat that introduces the symphony. This struggle, however, is more so self-inflicted, rather than thrust almost unexpectedly onto the combatant, and resembles more so the ritual intensive acts of self-flaggelation that the ascetic undergoes to better understand his eternal unity. Ever-loyal to the principle which is the guiding hand of his work, Mozart unleashes this terrifying courtly dance upon the audience to great effect, throwing the individual listener into a state of simultaneous impulse towards motion and dissaray that is the most primitive and natural twitching of the nerves. Settled within this pattern of content but aimless meandering, the movement abruptly makes a transition into the trio. The mood of this spritely portion of the movement is predominantly lackadaisacal, as well as noncommittal to the point of being unobservant, allowing the elements of the luxurient ennui that had yet to fully ripen in the andante to develop to an even further extent. The constituent elements finally gathered, the direction of the symphony folds in upon itself to create a tight pocket of tension, resulting in a dazzling, but incredibly quick flicker of awareness of the progenerative nature of the ritual that the menuetto so graciously, as is the normal of this symphony, introduced us to. Utilizing the medium of patient rumination that was so consistently applied in the second movement, albiet this time more so delicate than patient, the trio reaches a climax not in the catharsis that the audience has been expecting since the drama of the first movement, but in a similar Dionysian desire, seeks to jump straight back into the pit of worship that so exhausted the dancer just prior to the development of this impulse via the trio.

For you must crawl on your knees, ye sinners, if you wish to stand before the face of God.

Movmt. IV. Allegro in G minor

Alchemically balancing the discordant halves of the most previously heard themes through a combination of insistency in rhythm interspersed with equally insistent but legato expatriations of the simultaneous beauty and grief of disharmony, the fourth movement is a testament to the unflaggable will of the Dionysian soul attempting to acclimate itself to that which is more antiquated then its element, and the frustration that ensues. The stream is now diffusing into an unrecognizable delta of tributaries, each a fractal of the gruesome process of trial and error that has been so gracefully attended to until this point, at which the resolutness of the exhuberant, intoxicated, and heroic converge and dissipate into a mixture that resembles the delightful rumination of the second movement, although this time with less confidence. Any and all potential functions as a signal flare for the still present principle, which valiently attempts to reassert itself in re-emergent patterns within the rapidly metastasizing extensions of the parent stream. Although all appears lost to the immoveable determination of the melody to not reformulate what it understands as a cyclical process of failure that was the formulation of purity in the first movement, consideration of the process reveals that the principle’s reflections in the fractal elements of the symphony increase proportionately to their division; a promise of fertile lands just over the horizon of the newly formed delta of meta-streams that are conflict, rumination, awareness, and decay. Ultimately, this symphony reminds us that truth cannot be divided, but can only promulgate itself in increasingly complex aesthetic properties, and the experience of this complex web of life solidifies one of Mozart’s most widely recognized and celebrated works as the truly divine epic of dissemination and reorganization as the peak of composition that it is.

Gloria in excelsis Deo!

Evola and the Mountain

The mountain can be destructive and awesome in its greatness, its solitude, its inaccessibility, its silence, the primordial nature of its storms, its immutability through the succession of seasons and the constant formation and dissolution of the cloud banks- all these things should be regarded as intimations of immortality.

Julius Evola, Meditations on the Peaks

Preamble

Consciously or not great Heavy Metal art utilizes powerful symbolism that carries within itself genuine transformative power. The aforementioned genre’s capacity to reflect and remind listeners of a much more significant and profound reality outside the safe boundaries of modernity, forces many to reconfigure their presuppositions concerning God, Life and Nature. Heavy Metal’s powerful symbolism undoubtedly carries within itself the spark by which particular individuals may overcome the mechanical drab of rational and linear modern reality. In so doing, this art form provides glimpses and insights into higher, more Dionysian and more essential plains of existence. Nonetheless, a genuine philosophical coupling of Heavy Metal with the philosophical and spiritual insight provided by the great and genuine Traditions of both East and West would certainly provide depth and spiritual elucidation within the Hessian community, and such a relationship may perhaps herald the development of an organic, self conscious Hessian culture that views the fulfillment of it’s own destiny as a great, hard won, and worthy project. Beyond the forum discussions regarding the new Darkthrone record, both its merits and shortcoming, it is high time that we consider the practical and doctrinal means by which we may forge a steely, devoted and loyal Hessian brotherhood devoted to the development, awareness and awakening of Self, Community and Camaraderie. Indeed, as representatives of the higher caste within the heavy metal community, upon which title “Hessian” has been bestowed, it is our duty to commit ourselves to a transformative process of self discipline and eschew the currently prevailing self indulgent popular culture.

The process of an inner spiritual awakening that will transfigure an individual is indeed a laborious and lifelong process, one characterized by perpetual struggle and conquest, death and rebirth. To mention that genuine experiences of exaltation are both elusive and rare and that an overly conscious striving to obtain these states often leads to frustration would be a mere understatement. Additionally, and perhaps to deter the faint hearted the great sages East and West testify explicitly to the path of Awakening’s razor sharp edge. Without the steely determination to continue forward, persevere and to triumph over perceived obstacles, both material and otherwise, abysmal failure will result, to say nothing of further consequences. Such considerations indicate the necessity for a true spiritual master and teacher, and although it may be difficult to locate an enlightened and spiritually transfigured spirit untainted by the memes that currently undermine healthier and more complete understanding of the world, there are a few voices that seem to speak directly to the soul of many Hessians, included and perhaps foremost among them is the towering and inspiring figure of Baron Julius Evola.

Perhaps most importantly for any Hessian, the writings of Baron Evola act as a purging force, eliminating any childish conception of the Divine such as can be found most clearly in the overly simplistic and inane dualism of exoteric Christianity, that which Hessians have historically and instinctually rebelled against. Once transfigured, the emanating light of a new conception of the divine acts as a conquering Sun whose rays spread forth and reveal the coming dawn amidst the dark night of the Hessian soul.

Additionally, Evola’s writings explicitly appeal to those of a warrior like mentality. Due to the explicit and implicit emphasis on the warrior ethos, such that permeates much of Evola’s writings, and the recognition that the spiritual journey itself is a battle, we conclude that Evola’s ideas are perfectly suited to the psychological makeup of most Hessians, who in my experience typically view the world and existence itself as perpetual battle of organic, amoral and creative forces acting both from within and without. In addition, Evola provides a source of refreshing inspiration for like minded Hessians growing uneasily accustomed to living in an ever effeminate society, bent on outlawing and destroying all joy in battle, overcoming and action. With that said, Evola’s, “Meditations on the Peaks” provides insight and inspiration for the wandering warrior, and in it’s wisdom proposes the development of self discipline, transcendence and spiritual realization through action, particularly the act of mountain climbing, an untapped conduit for realization and fulfillment that is conducive to the psychological, physical and spiritual characteristics of a the typical Hessian. Thus to this we now turn our attention.

Doctrine, Symbolism and Significance

Although mountain climbing, to say nothing of other sport, is currently associated with novelty, purely physical triumph’s, adrenaline junkies and world record breakers, Evola, with philosophical hammer in hand presents a much more fulfilling, traditional and sacred account of mountain climbing. By focusing on the symbolic significance of the Mountain and how ancient man generally related its majesty, Evola opens an entire world of previously unforeseen meaning for his reader. As Evola notes:

The general foundation for the symbolism of the mountain is simple: since the earth has been associated with everything human, the earths peaks, which reach to the sky and which are transfigured by perennial snow, were spontaneously regarded as the most apt material to express, through allegories, transcendental states of consciousness, inner spiritual realizations

The modern Hessian will likely find such an elucidation particularly insightful and helpful in his quest to come to terms with the symbolism inherent in the various mythologies with which they are typically familiar with. The declaration of the symbolism of the mountain provided by Evola does much to explain the seemingly instinctual and unconscious preoccupation Hessians have with ancient lore, illustrating the timeless effectiveness and inspiration of Traditional symbolism to those receptive to its meaning. But I digress! In order to illustrate the importance of the mountain in ancient society one need only cite perhaps the most familiar mythological mountain: Mount Olympus, famous foremost as the seat of Hellenic Gods, and as an abode of immortality where few but the most superior human types were and perhaps still are granted entrance. Indeed, the combination of the aforementioned considerations tends to increase the evidence that the effective, living and esoteric meaning of Hellenic mythology has been vastly misunderstood in favour of an exoteric, populist, accessible, childlike, overtly rationalistic and superficial understanding of the spiritual profundity inherent in these myths. Furthermore, familiar and equally profound and richly symbolic mountainous legends abound, including the legend of King Arthur’s and Frederick Barbarossa’s final resting places. Many readers will no doubt be familiar with these legends and we should learn to understand them symbolically in order to penetrate the eternal and profound meaning contained therein, the work of Evola thus provides much needed clarification. This 0f course says nothing of the pleasantly shocking surprise that Evola was able to cite elevated regions and mountain peaks as significant symbols in various other ancient societies, pointing to a universal and perennial wisdom inherent therein. Consider:

The Sanskrit word Paradesha means ‘elevated site’ or ‘high region,’ and therefore, in a specific material sense, mountain peak. But Paradesha may be etymologically associated with the Chaldean word pardes; hence the term paradise…

Further, Evola includes a plethora of relevant citations that illustrate the significance of elevated regions and their symbolically association with an elevated and lofty spiritual state. Of particular importance for the Hessian initiate is Evola’s treatment of the relationship between Dionysian frenzy and that of mountainous elevation. Revealing an actual correspondence between mystical frenzy and the desire for physically elevated regions Evola cites:

According to very ancient testimonies, those who, during religious festivals, were possessed by the divine frenzy of Dionysus, ‘were lead towards the wild peaks of the Thracian mountains by a strange and overwhelming power that arose in their souls’

Julius Evola, Meditations on the Peaks

Take note that the Dionysian frenzy brought forth in the participants an overwhelming power that “arose” in their soul. The use of the word “arose” demonstrates that this frenzy culminated in a spiritually elevated state that was complimented by the desire for actual physical elevation. Such a correspondence between the physical and spiritual state bears witness to the inherent and ever flowing continuity and complimentary relationship between both the physical and the metaphysical.

Human, all too human?

Given the symbolic significance of the mountain we who pursue spiritual elevation and insight should come to appreciate mountain climbing itself as a physical activity that facilitates spiritual development and growth rather than as a pure sport whose momentary physical feats of excellence become ends in themselves. As Evola notes physical accomplishments and momentary feelings of exaltation, conquest and overcoming to which mountain climbing lends itself, “should be accompanied by true realization…and by a full and unwavering self awareness, namely the transformation of the experience of the mountain into a way of being”

And further,

Mountain climbing and its associated feelings of conquest and transcendence etc should not be limited merely to the moments when one is completing the feat but these associate feelings should become self aware and come to infiltrate mans entire being thus affecting his entire way of being, his entire spirit should be affected at all times by these “Sensations”.

Julius Evola, Meditations on the Peaks

As we can see the spiritual interiorizing of the mountain experience culminates in a genuine transformation that is contingent on a man’s ability to genuinely apply the lessons of the mountain to his own life and essential being. Evola makes it explicitly clear that the mountains capacity to evoke the sensation of impending doom, to force man to confront death, mental and physical exhaustion and to leave him at the mercy of destiny, places him in a situation where the ability to overcome these obstacles becomes indicative of an inherent capacity to undergo spiritual transfiguration, to overcome mere human limitations and to be lifted above the human-animal condition.

Transformations

The transfigurations induced by a spiritual experience of the mountain are of a pre-eminently interior kind. Among other things mountain climbing requires astute mental discipline and concentration such that is conspicuously lacking in our ever active, compulsive, and obsessive modern society. Undoubtedly, we are born into a world of personal drama and its corresponding modern apotheosis, in contradistinction to this modern phenomenon, pure mountain climbing acts as an antidote and demands, “The control of one’s imagination and the capability to immediately neutralize any useless and harmful inner turmoil”. A variety of other transformative effects are realized under the auspices of the foreboding and majestic mountain, including silence. The Master eloquently explains:

The mountain teachers silence; it discourages idle chatter, useless words, and exuberant and pointless effusive outbursts. It promotes simplification and the turning of one’s attention inward. In an alpine environment, gestures and signals are more eloquent than long speeches. This is especially true when one is busy climbing, or making holes on the mountain’s face, or crossing ravines; in these circumstances on instinctively adopts a military style and a terseness in warning, giving instructions, or conforming (33)

Julius Evola, Meditations on the Peaks

Moreover, the mountain forces one to “Know Thyself”. In order to successfully reach the peaks and overcome the mountain, a man must temper his boldness with the inner knowledge of his “limitations and strengths”. Additionally, one must cultivate a true inner discipline that is bound up with the total control of reflexes such that culminates in “the style of a deliberate, lucid, and purposeful action”. Again we return to a favourite theme of Evola’s, namely the overcoming of the mere animal-human state, one typically defined according its most salient characteristic: instinctual, mere animal like and reflexive reactions to reality and its challenges. It should be noted that such an overcoming is intimately bound up with a complete knowledge of one’s self, including knowledge of the elusive higher faculties and potentialities inherent within man’s spirit. Rather than a neurotic denial of one’s instinct, Evola proposes a Nietzschean like control of one’s instinct, achieved mainly through the access and utilization of higher and ever more essential faculties; such is the means by which man overcomes his mere animal state and attains to true humanity.

However, not only does the mountain teach man to concentrate and know himself, it teaches and empowers him to act, but in a new and more noble and virtuous way. Having discovered the necessity for simple and purposeful action upon the mountain, man learns to detach himself from the vanity of the ego. Alone with one’s self and thoughts upon the mountain and without a spectator, man learns to act and “to display a heroism that shuns rhetoric and grandiose gestures”, no longer is man driven by the desire to sway, to impress, or to be flattered but rather by a knowledge of what must be done. Such action is pure and heroic because it is characterized by an active disinterest that eschews the purely self centered and egotistical motivations that generally drive man’s day to day actions. The ordeal of the mountain purifies action becoming thence the foundation for a heroic mentality that may permeate man’s entire life, again, only if these lessons are interiorized spiritually and the deeper significance of the ordeal of mountain is understood.

Camaraderie and Conclusions

Nonetheless and perhaps most importantly for the forging of a Hessian brotherhood, mountain climbing facilitates “a special way of being and of acting together”. Although a man upon the mountain is fundamentally alone, Evola points out that mountain climbing may be done with individuals roped together, who thus complete the task of ascension in unison. However, “the other people he is roped with are never an audience; they are elements of a single unit who perform different tasks in the course of a common action”. Given the fact that these individuals are working together in order to overcome the mountain, “a person in a roped party is expected to do much more than if he were alone, considering the consequences that an imprudent action of a weakness could have for others”. It is of course no accident that there is a concrete correspondence between the above consideration, the Traditional caste system and Hessian politics. Moreover, Hessians would do well to meditate upon the fact that such physical pursuits create,

…a connection occurring essentially through action… only some forms of camaraderie, forged during war-time on the battlefield, may bring about, like the experience of the mountain, this special sense of active solidarity, which keeps a distance between people and presupposes the full harmony of their forces because of the precise assessment of and trust in each member’s potential… This is virility without ostentation and mutual help without hesitation, among people who are on the same plane; it is based on a freely chosen and common goal

Although much wisdom can be extracted from the above declaration, for our purposes the above considerations are a testament to the necessity for physical correspondence and real life association among Hessians. In order to develop any semblance of a spiritual and traditional brotherhood, Nation, or Monastery for that matter, it is first necessary that we as a community actively engage in personally and communally challenging feats that bind our souls. Should we actively pursue the development of a Hessian community characterized by traditional virtue and understanding of the world, it will first be necessary to bind our spirits not only to the divine ground but to one another. If our community should come to exemplify the virtues of those individuals roped together upon the mountain we may perhaps liken ourselves to a brotherhood infused with the spirit of the Aryan-Roman people, thus the Masters words are poignant:

This type of community had nothing to do with socialism. Its foundation was neither a collective entity nor individualism, but rather personality. Its law was action; in it there were relationships of real men, cemented by trust, loyalty and truthfulness, not to mention the shared dignity of belonging to the same race…

Julius Evola, Meditations on the Peaks

Mithras and Mithraism as Hessian Archetype

This was a religious cult that appealed to the no-nonsense men of the legions, who shared its virtues of endurance, stoicism, sacrifice and courage.

Julius Evola, The Path of Enlightenment in the Mithraic Mysteries

Preamble

“God is Dead”

Let us for once be honest with ourselves, such proclamations indicate naught but the pride of man, and the concomitant apotheosis of his mere ego. A sentiment such as the above characterizes modern mans pitiful spiritual potentialities and is mournful evidence that man, with a few exceptions, can no longer readily attain union with the Absolute. This of course is the result of man’s conscious decision to reject that which transcends mere intellectual understanding and sensory perception, and to deny the divine, the void and even the abyss. Thus God has indeed died, but if this is so then we have killed him! Out of a spirit of resentment or revenge no doubt, as we moderns incarnate magnificently the desire to revenge ourselves upon that which is greater, more beautiful and uncontrollable. Indeed, if as the great sages claim, “The Lord is the Supreme Reality”, perhaps our modern psychological motivation is naught but a desire to revenge ourselves upon this reality? The result of course is little but a deplorable spiritual vacuum that although depressing for some, also indicates a time of great strife and promise for those willing to rediscover the “Lost Wisdom” and to overcome, via self discipline and knowledge, the current spiritual crisis.

To be forthright this spiritual crisis is best understood as a closing off of mankind’s divine and spiritual potentialities, and can be recognized externally by the assiduous societal promotion of what is most animal in man at expense of his higher faculties. Needless to say, the accessing of ones higher faculties in order to attain some semblance of enlightenment, spiritual union or transfiguration requires more than what the modern world currently requires of its instinctually driven automata.

Thus, modern man has plunged into an existential abyss of his own creation, explicitly and implicitly accepting the Death of God as an ontological reality and thereby creating an appalling world out of the secularized remains of a decadent, profane, hyper dualistic and purely moralistic version of Christianity; a mere parody of a much more Traditional, Perennial and therefore healthy and profound understanding of said Tradition.

Tradition Trumped?

Overall it would seem that “Perennial” and Traditional understandings of existence, relying primarily on divine revelation and faculties that transcend reason are now lost on modern man. This is of course is due to his blind faith and reliance upon “reason”, that “pre-eminent” faculty that will eventually lead us to salvation and yield absolute truth, truths of course only discernible to reason alone. With this, man has consciously abolished any concept of the Divine in favour of a hyper abstract and quantifiable understanding of the world. Modern man therefore no longer understands the deeper symbolic significance of mythology, tradition and religion and in a self induced myopic daze regards traditional symbols and myths as mere childish attempts at science, such that stand in stark contrast of course to his, “exalted scientific understanding”. We of course beg to differ and view the myths and religious teachings of the great Traditions as metaphors and symbols for spiritual states that are accessible to those who penetrate the meaning of the deeper mysteries and symbols found therein. Such elevated spiritual states are attainable, and although hidden, are available to those who with guidance and the required antecedent characteristics seek the razor sharp path of Self knowledge. What follows is therefore an attempt to penetrate and reclaim the symbolism and spiritual profundity of one manifestation of the primordial Tradition: Mithraism. Pushing beyond the clouded frontiers we attempt thus to penetrate the symbolic meaning of the ancient rites and to unite ourselves with the eternal, reclaiming for ourselves the true meaning of spirituality and religion.

It is undeniable that to destroy and degrade is easy, but to fill one’s spiritual vacuum with something more than ones ego, to discipline oneself, to look beyond oneself, to transcend oneself- here we will find our straight line, our goal.

Introduction and Background: Mithras and Myth

Although, originally a Persian deity of Truth, Contract and Cattle, Mitra, known to the Romans as Mithras was in fact highly venerated among select Roman stock between the 1st and 4th century A.D. It was during this time that the mystery religion reached the zenith of it popularity, after having been introduced to the West via the 15th legion upon its return from the East. The Mithraic mystery cult of course flourished, illustrating the Roman capacity for appropriating foreign deities, recognizing and utilizing the sacred symbolism found therein and lifting said symbolism to proportions conducive to their own spiritual disposition. In order to perhaps appropriate for ourselves, and to breathe new life into this symbolism we thus present the salient features of the Mithraic myth followed by an exploration of the arcane symbolism provided by those great minds privy to the lost wisdom we now seek.

Although a basic introduction and hardly an exhaustive list let us consider a few of the elements found in the Mithraic myth:

  • Mithras was born from the “Rock” and is characterized as a youthful, unconquered deity. Is thought to be “the primordial heavenly light which manifests itself as a “god generated from a rock” [1]
  • Mithras, while standing on the bank of the river, frees himself, escaping “the obscure mineral by wielding the sword and torch which helped him while he was in the ‘mother’s womb’. This birth is considered miraculous and is “noticed only by the shepherds hidden on the mountaintops.
  • After freeing himself, “a furious wind invests and scourges his naked body, as he feels the presence of terrible powers arising all around him” at this point Mithras approaches and plucks fruit from a tree, from the leaves he fashions a garment”.
  • Having reached this point Mithras is confronted by terrible powers, the “light” of those who are. Beyond all of these is the Sun, whom Mithras stares at and commands, at this point a pact of friendship and mutual respect is concluded between Mithras and the flaming Aeon.
  • Once Mithras has completed these trials we come to the most famous element of the Mithras myth, namely the dragging below of and slaying of the Bull. Once the Bull is slain the wound oozes, and its nourishment must be kept from wild animals who attempt to lap it up and bite the Bulls Genitals.
  • Roman reliefs known as the Tauroctony depict Mithras slaying the bull. This act is often concluded correctly or not by scholars to be the central theme and pre-eminent act of Mithras as the blood of the Bull of Life produces an abundance of Life.

Julius Evola, The Path of Enlightenment in the Mithraic Mysteries

Background, Ritual, Ceremony and Propriety

Needless to say, the Mithraic mystery cult which celebrated Mithras and his sacred deeds was highly enigmatic and esoteric. In fact, only the initiated were made privy to the sacred beliefs and took part of the sacred ceremonies which took place amongst the intimate confines of Mithraic temples of “Mithraea”. Of course no little significance should be attributed to the fact that a congregation numbering only 12 is the estimated capacity of each Mithraea. Furthermore, research indicates that each temple was located and designed in such a way as to evoke comparison with the cave into which Mithras dragged the Bull of Life. Predictably small and windowless, seating inside the temple aligned the Nave, with an altar which was dedicated to Mithras occupying the pre-eminent position. Scholars tend to agree that such a design indicates that the worshippers were meant to view themselves as guests at Mithras feast where they shared, water, and bread, wine and chicken livers.

Further interesting design characteristics are also worth nothing, particularly the findings at Mithraea in Britain where, “An antechamber screened the doorway from the nave proper and here there was a fireplace”. It has been speculated that it was at these spots where candidates were put through various initiatory rites such as fasting and sweating which upon completion permitted the candidate to commence his gradual ascent through the 7 hierarchical grades of initiation. These seven grades included: Raven, Bride, Soldier, Lion, Persian, Charioteer of the Sun and Father. It should come as no surprise that each level of initiation included its own particular initiation ceremony, a corresponding symbol and costume, along with behavioral expectations that were conducive to the spiritual development each rank symbolized.

Reinvigorating Myth and Symbol

Before commencing upon our journey into the symbolic and mythological significance of Mithras, it is necessary to take into consideration the drastically different understanding of symbolism and myth that characterized the Traditional world contra the modern world.

Influenced primarily by rationalist and sensual philosophy, modern man is no longer able to recognize, nor experience states that transcend his sensual or rationally abstract interpretation of the world. However, such an understanding combined with the noxious myth of progress has led man down the road of hubris. Modern man now interprets religious and spiritual myth and symbol as “primitive”, highly inconsistent, highly irrational and as representing puerile attempts at a mere rational explanation of the universe. Yet symbol and myth are indeed more than primitive attempts at science, and this must be kept in mind when we approach the Mithraic Mysteries and attempt to understand their significance.

To begin with let us look at the meaning of myth. According to the “Handbook of Traditional Living”, the term Myth derives from the Greek Mythos which means announcement and “is a cognate of the Latin mutus= ‘mute’ and musso= ‘to keep silent, ‘to conceal’ (suggesting the difficulty of understanding myth)”. Given the latter parenthesized consideration it is telling that modern man, after 200 hundred years of leveling would so easily brush aside the significance of myth. Nonetheless, there may be good reason given myth’s cryptic significance, thus we quote at length:

Myth embodies absolute truth, as it expresses a sacred event that occurred in the primordial era… myth is what allows individuals integrated into the cosmos to live an orderly life by regulating their everyday actions. By emulating in his everyday activities the archetypal exemplar of myth, man abolishes profane existence in favour of a magical-religious life centered on an eternal present. Myth is a sacred narrative that illustrates truth allegorically… it is through myth that the actions and lives of individuals receive a suitable orientation

While there is much to meditate upon in the above passage, in particular the use of “absolute truth” and the theological speculation regarding an eternal present, it is clear that myth takes on a new and important function for those willing to look at it as something more than primitive rational explanations of the universe. However, myth is also intimately connected to “symbol”, without which it would lose its potent capacity to inspire and move. Symbols we learn are:

…the visible expression of a supra sensible reality: an immediate way of conveying Truth. Sacred knowledge is expressed through symbolism, through images capable of awakening the deep seated powers of being… leading the individual beyond mere rationality

Raido, A Handbook of Traditional Living

Although such an explicit reference to any concept of Truth may cause some level of discomfort among those of Nietzschean persuasion, this should not diminish the prospect that Truth does exist absolutely and is discovered via cultural norms that in the face of the Absolute appear relative. Indeed, is it not Truth that gives relativism or “intepretationism” its effectiveness, nay it is by way of and in contrast to Absolute Truth that the notion of relativism and “interpretationism” gains meaning? Nonetheless, of highest import is the notion that symbolism can elevate man above “mere rationality”. A few qualifying remarks will suffice to explain: man we learn in Traditional wisdom is a constituency of various faculties of which rationality, or quantifying abstracting reason, is merely one, and in fact a lower one than those faculties that properly facilitate union with the Absolute. Symbolism appeals to these higher faculties and therein lies its power to transfigure, inspire and perplex. Modern man, attempting to understand myth and symbolism according to his rational faculties no longer attempts to push beyond the contradictions he perceives in myth and symbol. Of course this does little to diminish the inherent power of symbolism to those receptive to it, but rather indicates a lack on the part of the rational faculty to penetrate those undoubtedly real although inexhaustibly pre-rational and supra-rational spiritual mysteries.

The Mithraic Mysteries: Preamble and the Path

The Mithraic spirituality of which, with the help of the Gods and those with greater insight, we intend to elucidate for the interested reader, represents one among many legitimate forms of spirituality. Despite its transcendental unity with various other spiritual disciplines, Mithraism remained and remains conducive to individuals of a particular vocational disposition. In addition, it should be noted that the purpose of this elucidation is meant neither to convince readers of the veracity and applicability of the Mithraic Mysteries in the modern world, nor is it meant to provide dilettantes with an opportunity to engage with mysteries with which they are not qualified to do so. It should always be kept in mind that spiritual mysteries and the path to Self knowledge is that of a razors edge, the consequences of which can prove disastrous for the unqualified, or for the gifted yet isolated warrior who lacks a genuine spiritual teacher for that matter. Rather what follows below is intended to provoke interest and to inspire and remind individuals of the true purpose of human life, namely union with divine. As we thoroughly noted elsewhere, myth can be regarded and interpreted in multiple ways. However, for our purposes it remains clear that the most charitable, realistic and explanatory way of understanding myth is to regard them as allegories “of the states of consciousness which are experienced by the initiate on the path toward self-realization”. Such and understanding of myth is both helpful and enlightening when for example we attempt to understand Greek society, which juxtaposed a profound mythological understanding of the world, with the no less profound maxim, “Know thyself”. Certainly, it remains at best dubious to suppose that there is absolutely no connection between knowing oneself and understanding myth at its most profound spiritual levels.

For the Mithraic mysteries this is no less true, and it appears most helpful to understand the trials of Mithras as genuinely real trials and experiences which any aspiring initiate must undergo. However, the path of Mithras is designed to fulfill the spiritual conditions of a human type, to which Hessians will undoubtedly be able to relate. Evola teaches us that “‘Mithras’ path is one of action, of solar power and of spirituality, which is opposed to both the dull and dreamy oriental universalism and to Christian sentimentalism and moralism”. What of course is pertinent for the interested Hessian is that the path of Mithras according to Evola represents a robust and courageous spirituality, one that stands in contrast to the spiritual deformations that Hessiandom has characteristically looked askance upon and rebelled against. In fact Evola points out that the path of Mithras is one upon which only “a man could proceed along”, and Mithras constitutes the symbol of those “who proceed along this path”, one of regality, courage and virility, those characteristics that appear constitutive of the Hessian personality, even in its most nascent and subdued expression.

The Phases

I. Initiation, the Waters and Rebirth

The preliminary component of the Mithraic myth corresponds symbolically to the first phase of initiation for the Mithraic Neophyte, whereupon genuine spiritual rebirth becomes possible. Initially we witness Mithras, “the heavenly light…generated from a rock”, freeing himself from the bank of river. Such a diminutive development is not without profundity, indeed to free oneself from the river bank is to thus face the “Waters”, the ever rushing current which symbolically corresponds to “the wild and unrestrained vital force”. In order to elucidate it may be appropriate to draw an analogy between the “Waters” and Schopenhauer’s concept of the Will. Here we understand the Will or the “the Waters” as a “principle characterized by a frenzied shallow and confused activity…characterized by an insatiable craving for various thing”. Having plunged into and faced the waters, the initiate must reach the middle and continue forth to the opposite bank, whereupon he or she is rescued from the waters, or walks upon the waters. At this point, “the initiate has learned how to take control of the totality of the cravings and deficiencies which urge him internally. He has learned how to resist them, and has the power to say NO, and how to break their law and how to develop a new life without them”. Having left the river bank “where people’s lives unfold with all their miseries and greatness” and reached the opposite bank, the initiate undergoes a spiritual rebirth, indeed a “new spiritual being is born: Mithras, the Divine Child”.

As is typical of Traditionalist thought there is a deep correspondence between the body and the spirit. Indeed, the rock from which Mithras is generated constitutes a symbol of the body, that faculty that is the substratum “of cosmic yearning” and is subjected to the dominance of the “waters”. Initiation is the process whereby one not only overcomes the “waters” but also becomes free from states of consciousness that are subjected to the power of the “waters” and associated simply with “the rock”. In fact a discovery of the spirit itself and its “emancipation” from the body are the antecedent requirements needed in order attain higher levels of consciousness. Yet despite this reality, there remains a complimentary relationship between the body and spirit, and as the master notes “the spirit is not something else, but rather something immanent, which needs to be elevated from the pits of concrete human reality (the ‘rock’). What remains of the initiate who has undergone this “magical process” is an individualized spiritual actuality that transcends and precludes the dissolving of the nucleus of spiritual potency into the “indistinct fluctuation of cosmic life”.

Finding himself a reborn spiritual being, one whose birth was witnessed by those “shepherds hidden in the mountain”, symbols that correspond to those superior spiritual beings who have attained the heights metaphysical realization (akin to the symbol of the mountain) and “who direct in an invisible way the great currents of the waters”, Mithras must now undergo increasingly difficult trials.

II. Trials

Having reached the other bank, Mithras is forced to undergo increasingly difficult trials that impart upon him hardness and an “unbreakable nature”, such that will be required in order descend further upon the initiatory path. This second state or trial is symbolically represented by Mithras naked body being “scourged” and “invested” by a furious wind. Here we learn from the Master that Mithras naked body represents the “golden incorruptible grain”, a seed of the Absolute which stands apart from the aggregate of forces that make up the human “personality”. The winds themselves represent the essential nature of these forces- and are represented to the “incorruptible grain” as cosmic forces, which by virtue of there powerful essence very nearly overwhelm the aspiring initiate, and “push him to the deepest dimensions of his inner being”. However, having overcome this trial Mithras- the Self, is able to pluck a fruit from the Tree of Life, to “snatch away from the Universal Principle a certain amount of cosmic power and to dominate it” . Now Mithras has successfully undergone two initiatory trials- that of the waters and the winds.

Having defoliated the Tree of Life, Mithras is now swathed by a force which envelops, “in the form of a flame, the naked nature responsible for such a daring feat”. At this point the initiate or the Self’s nucleus has a “garment of power” bestowed upon it, a garment in itself awesome, feminine, chaotic, formless, and a-priori lacking a centre. It is only by virtue of the relationship between the nucleus of the Self reborn at an earlier initiatory stage and the bestowing upon it of a “garment of power” that the nucleus is able to “manifest and project itself”. The inherently chaotic characteristic of this garment contains within itself a genuinely destructive capacity for he that takes on such bold actions without the antecedent characteristics necessary for such a project, i.e. the initiatory rebirth of the nucleus of the genuine “Self”. Again we learn that the path to self knowledge is like a “razors edge”. And while a dissolution and catastrophic outcome is possible Evola notes that he who is up to the task of his own action is in fact “reborn in power…in the might strength of all strength’s…in the incorruptible Right Hand”.

With these considerations in mind we begin to understand the significance of the “Magical Tradition”, which by virtue of its solar and regal function, understands the universe and all contained therein as forces which manifest themselves with greater or lesser degrees of potency. The greater, more powerful forces of course remains active, subduing the less potent forces, giving them form and subjecting them and unifying them underneath their own command, “thus decreasing the primordial chaos of the various struggling forces”. Here we witness the parallel relationship between the microcosm and macrocosm, wherein the nucleus of the human Self, having been birthed through a process of initiation gives form to the “garment of power”, which left to its own devices and “worn” by one unable to withstand its greater force would undoubtedly succumb to its dissolutive capacities. The realization of the Self of course precludes this possibility, and by virtue of its greater strength, organizing faculties and commanding capacities utilizes the unleashed powerful forces in order to project and manifest its own potentialities. Evola succinctly summarizes these ideas:

Any force which invests a being without succeeding and sweeping it away, is in turn swept away and subjected to the being. There is no gap, no safe area in this world of tensions where not to subordinate means to become subordinated

Followed by:

In the magic, ‘solar’ path, or path of Ammon, the most important action is to retain one’s being vis a vis these entities; this, however, is not possible other than by overcoming them

Julius Evola, The Path of Enlightenment in the Mithraic Mysteries

The climax of this process of spiritual realization culminates in Mithras having doors thrown open before him, symbolic of a newly attained state of spiritual consciousness. Here Mithras meets with, and signs a pact of mutual friendship with the “great flaming Aeon”, the Sun, who stands behind the other dominant and terrible cosmic forces that gaze upon Mithras. Having endured and stared at “the great god” the first “great phase of initiation” closes, and while leaving behind the river bank indicated the birth of new and divine being, this last phase corresponds to the birth of a being who is now “beyond birth and death”, one, “stronger than nature, stronger than the gods”.

III. The Return…

While the above mentioned states and trials occur outside of the human body and correspond to a “series of spiritual realizations”, Mithras final and perhaps most important task is to return to the “dark rock” and to reaffirm his spiritual realization in the body itself. Once again it is worth pointing out the reciprocal relationship between the spirit and body. Rather than seeing either the body or the spirit as mutually exclusive, the Mithraic myth and indeed most esoteric Traditional doctrines recognize a reciprocal, although hierarchical, relationship between the different features of the being in question. It is not a question of the spirit having an exclusive superiority over the body because the body is a-priori sinful. Indeed what is important is to recognize that only when the spirit realizes its proper pre-eminent function within the being is the body able to come to grips with its natural hierarchically subdued function. Such a change in state is symbolized by Mithras slaying the Bull, “the wild and untamed power of life”. In order to complete this task, Mithras must first ride the Bull as it races forward, exposing Mithras to increasing dangers. Yet, in the end the Bull succumbs, and exhausted returns to the cave from where it came. At this point, “Mithras holds him ‘still’, and then finishes him off with a dagger, in the name of the Sun”. Again, the preceding series of events carries profound symbolism, of which I claim to be no expert. Nonetheless, a few considerations may provide some invaluable insight and an appropriate staring point for those curious readers. As we have already learned, the Bull represents the elementary life force that Mithras must overcome with his superior spiritual disposition. In addition to this, the dangerous ride that Mithras must undergo corresponds to a series of levels of consciousness that can be accessed by a series of breathing activities. These four states include:

  • the material
  • the subtle
  • a state of deep sleep
  • a special state, that of apparent death

The ride upon the Bull thus corresponds to the Self undergoing and moving through these four stages. It is when Mithras reaches the fourth stage that the Bull gives up and is slain. At this point,

…the basic mechanisms of the primitive life force are seized and brought to a halt; the mercury is fixed and congealed; the ‘bull’ is slain. The life force, finally deprived of all support, is suspended, broken, burnt to the roots.

Julius Evola, The Path of Enlightenment in the Mithraic Mysteries

Mithras, the divine child, he who has realized his true Self, overcomes within himself the primitive life force that would otherwise have driven him forward as blind, passionate and instinctual animal, one lacking self control, wisdom and a spiritually transfigured virtue. Having completed this process, yet another new being is born, one permeated by this new life force. This life force “recreates the body…as an entity of pure activity, as a glorious body of immortal splendour; this is the radiating body…This new life force…transforms the mortal and deprived condition into one of immortality”.

At this point the Bull oozes what appears to be blood but is in fact the “Bread of life”, such that must be protected from the impure animals that attempt to drink the “blood”, and bite the genitals “thus poisoning the source of life”. If during the course of the initiation all the faculties which support the physical human being have not been purified, the super human power awakened by the slaying of the bull (known in Hinduism as Kundalini) “floods all the principles and the functions which support the physical being” and in fact takes control of and subdues the higher power which was supposed to transform, subdue and organize them into “a spiritual body”. Thus what occurs is the opposite of the intended purpose, the powerful force released upon the slaying of the Bull infuses the emotive and instinctual principles of the being causing “a terrible setback, an emanation, a gushing forward of those forces which belong to the animal…nature”. If this trial is overcome and the impure animals are unable to drink the blood of the Bull of life what occurs is splendid and final spiritual transfiguration where we witness the ascent of the:

…man-god to the heavenly spheres, to the hierarchy of the seven planets… Everything becomes alive, awakens and is reborn from within; everything becomes symbolic, meaningful, radiant- the spirit of an unlimited and eternal body… Beyond the seventh sphere lies the ULTIMATE, where there no longer is a ‘here’ or a ‘there’, but calmness, enlightenment and solitude as an infinite ocean. It is the dimension of the ‘Father’, beyond which lies the dimension of the ‘Eagle’, the apex, the substratum of flaming, whirling world of power.

Julius Evola, The Path of Enlightenment in the Mithraic Mysteries

Hessiandom

Little attempt at originality has been made throughout the course of the preceding essay, in fact many of the ideas mentioned are mere personal summaries of ideas that much more enlightened authour’s have provided this humble aspirant with. Indeed, this was done on purpose, as a means of introducing Hessian readers to a viable Myth and to viable knowledge regarding Traditional ideas that in my estimation are not only important from a Universal standpoint, but perhaps most importantly from a temporal and expedient standpoint, one that regards the spiritual development of the Hessian community as one of the pre-eminent and pressing issues of the modern world. Indeed, the Mithraic myth may in fact serve as a springboard for many interested parties into the world of Traditionalism and serve as a support for those Hessian warriors who would have otherwise “burnt out” and succumbed exclusively to the demands of the modern world. Myths such as the preceding remind man of his true vocation and the true purpose of his life: self discipline, transcendence, and knowledge of Self. Plunging into the world of Tradition, the world of Mithras and the great sage’s one cannot help but laugh at the trivial nature of modern existence. Indeed, for most Hessians this is the instinctual, although confused state which they live in anyhow, turning to new political ideologies and modern myths as surrogates for true knowledge.

In Tradition however we find knowledge and the certitude whereby self conquest becomes possible. Moreover, we find holistic understandings of the being, understandings that take into account the complexities found therein and point to an organizing principle that would allow any man to plunge forth fearlessly into existence. In Tradition we find eternal truths, those truths that move beyond modern superstitions and run parallel with reality, face reality and organize the chaos found therein.

“Unconquerable Sun, The Flame of Life, You Dwell within our Hearts”

Satanic Essence: The Symbolic Reality of the Adversary

The original Christian doctrine, and the orthodoxy that follows it, generally upholds the idea of Satan as the symbol of evil incarnate, if not even as a literal figure. Theologians and scholars have long considered Satan, or the Adversary, as the privation of the Good, the corresponding opposite in the conventional polarity existing between Good and Evil. And they have all been absolutely correct. What we will attempt to presently introduce, or reintroduce, rather, is a concept concerning the inversion of symbols, where, in this final age hastening to its own conclusion, the dichotomy takes on an entirely new meaning, or, to speak metaphorically, the previously inert Satan figure has risen from the infernal depths to undertake his final task: Armageddon.

How the “god of darkness” has traditionally been portrayed in Aryan, Slavic, Semitic, Egyptian, and other mythologies, is as a malignant deity not quite evil per se, but as a specific force that is largely unknown, mysterious, and widely feared; you can find examples of this in the legends of all of the applicable religious systems. He, or she, is consistently figured as spontaneous, tyrannical, and cunning, prone to self-serving plots that often attempt to usurp the current governing power. The god of darkness represents not only the fearsome, selfish, covetous, power-hungry aspects of man, but also the chaotic energies that are never quite expelled from the social order, and never will be due to their absolute necessity. Like death, with which the god of darkness is often equated and subsumed, the dark side of nature is omnipresent and an integral part of the entire life system, and its supposed abolishment is merely the dream of optimists and democrats; to simply “wish away” the “bad side” of the duality is an essential component of the modern Western worldview, disillusioned as it is from the clarity with which its ancestors understood the world.

In Christianity, theologians and visionaries such as Eckhart and Swedenborg have assigned to Satan and the essence of evil a kind of non-essence, where their existence is viewed as illusory due to the fact that they take no part in the Good or in God, which is the only source of true being, and all things that are not derived from this single source have no being and are therefore nothing. While we certainly admit the theoretical validity of this rather severe thesis, we also recognize the kind of reality that Satan, for instance, has managed to attain. In Milton, though his conscious aims (“to explain the ways of God to men”) were different, he created in Paradise Lost the fundamental spirit so vital to the final age without realizing it in his triumphant and holy arrogance. Satan takes on this inveterate heroism, this inexorable drive that seeks nothing but retribution, to make a heaven of hell, and, as Blake would say, completion: a confident resignation to the fact that “without contraries is no progression”. Blake himself, in direct opposition to his former mentor, Swedenborg, envisioned the underworld as a realm fertile in its potential growth of imagination and true inner inspiration (Jungians interpret this as the “unconscious”), which is a sharp contrast to the fields of heaven, which have become heavy, impotent in spirit, and lifeless by the very rules and conventions set upon them. (One can perhaps see in this a proto-concept of the Apollo / Dionysus split of Nietzschean repute.) The poetic vision of Satan is thusly defined as a fiery, vengeful, imaginative character that stands for life and dynamism as opposed to the dreary stasis of social stagnancy.

Pictured thus, Satan, originally conceived of as a dangerous non-entity grafted from delusional circumstance, achieves a new symbolic dimension: the Dionysian spirit indulgent in his riotous splendour, powerful in his impetuous arrogance, and, most of all, joyously eager to tear down all that will not stand on its own. It is this image that grants him a reality of his own, namely, as the heedless force of entropy, the nihilistic impetus to seize a work of creation that has grown ugly and vulgar in time, and to make a mockery of it, to dance around in ritualistic blasphemy until it has become utterly vacant and conceptually irrelevant. One should, of course, understand that this rather Nietzschean metaphor would itself be “conceptually irrelevant”, and yet threatening, in another time, when the apollonian spirit was alive and healthy in those anterior golden and silver ages, when the gods did not stare but smiled upon a fledgling humanity.

Traditional symbology throughout the archaic world, both west and east, has a common feature in its prophetic eschatology; specifically, that any cycle that has reached its “end”, that is to say, it has exhausted its potential and can grow no longer, must pass through a nocturnal, chaotic state where all that was is eradicated and forgotten, and where the first signs of the impending manifestation are observed: many mystics knew of this on a personal as well as a universal level, and it has often been called the “dark night of the soul”. While this clearly has relevance to our proposition that the symbolic hierarchy be reversed, its importance is more than merely associating chaos and eventual rebirth with darkness, and therefore with purificatory catharsis; it is even more imperative that we recognize the fundamental inversion of this image: the soul in the most ancient and pure sources is conceived of as an immortal beacon, separated from the eternal firmament from whence all light springs, a tiny yet complete fragment divorced from the unity of the intelligible, pre-formal realm; in short, it is the very essence of light. Now, if we interpret the “dark night” to be happening to the soul itself, and not as a surrounding, external temperament, then we encounter what seems to be an impossibility: how can the essence of light become the blackness of night? If we consider the question according only to the prevailing orthodoxical theories of the golden age, for instance, then it is easily dismissed as heretical nonsense, and this response would be a perfectly true. However, in the light of our present discussion, we appear to find a premonitory inkling, a prophetic forecast, if you will, of the inevitable contradiction, the necessary inversion, in the scriptures themselves. So we can see that the foresight of primordial vision contains in itself the paradox that will be fulfilled and comprehended when day becomes night, when the light is smothered; and it is at precisely this time when the rise of the antichrist will be welcomed as a sign of death and, eventually, rebirth.

In Ezekiel and the Book of Revelations, the world at large has finally come to the end of the interval between the First and Second Comings, and it is at precisely this time that Satan and Antichrist rise to wreak destruction upon the world, signaling to God that it is indeed the end, and that He is to cleanse the earth of degeneracy once again, thus ushering in the new age, where Satan is “destroyed” at last, but really is merely chained and shackled until his role will become necessary once more. Little explanation is needed in order to apply this prophecy to our own thesis, except that it is important to note that the Judeo-Christian eschatology is lacking peculiarly in the whole “cyclic aspect”, describing instead a linear scheme of events that culminate in the heralding of the immortal city of holy Jerusalem and the end of adversarial power, suggesting an inability of this particular mythology to escape the “histrionic mode”. The many theories that attempt to reveal this strangeness do not concern us at the moment, as our immediate intent is simply to elucidate the phenomenal symbolism of Satan in relation to our own era, and to the conclusive cataclysm that is increasingly near at hand.

On an individual, personal level, which is what this article really comes down to, one might ask the question: “Must we, then, become Satanists in order to help usher in the new age?” Hardly. We have repeatedly referred to Satan as a symbol, and that is just what it is, a symbolic instrument to assist any individual understand something of a supposedly “negative” nature, not necessarily “satanic” per se, but something looked upon by conventional perception, perhaps social, perhaps egoistic (consider the shadow in the Jungian psychological framework), as an “evil” entity to be feared and avoided without question. Instead, something that is actually necessary is to know yourself, to listen objectively to your “soul”, as it were, in order to further comprehend just how and why this adversarial symbol manifests itself as it does, and to then reconcile this “shadow” into your living being and thus be completed. We have only described one small portion, on an impossibly vast scale for such a brief article, of something that cannot even be portioned, viz. the god of darkness, the quintessential idea of an oppositional value in the traditional spectrum featuring Good versus Evil, Order contra Chaos, et cetera. The end of an era is nigh, and it is of paramount importance to re-evaluate everything accordingly, otherwise one might get lost in the comforting dangers of stagnancy and repetition, losing sight of the ever evolving process within and without. In closing, the satanic essence is really non-essence, but it is exactly this that gives its nihilistic potency such a heavy caliber, since nothing but nothing can take hold of a fallen ideal and consume it, digest it, and then birth it once again into creation as something beautiful to behold, sonorous to listen to, and simply awesome in the reflection of the immortal soul. Praise to destruction and rebirth, GLORIA SATHANAS!

Technology: A Hessian Perspective

Since the dawn of the industrial revolution, technology has become one of the most rampant obsessions in contemporary society. It seems that the greatest claim to the superiority of modern man lies in his industrious mastery of matter. While one would be hard pressed to deny the increasing complexity of our technology throughout the 20th century, it can be argued that this development has also been exponentially moving towards servicing industries that are essentially frivolous and are largely aimed at creating consumer products, hinting at a particularly modern obsession with physical comfort that is a product of spiritual nihilism. After all, once the ambition and desire for overcoming recedes and the world is “figured out”, there will be little driving force other than the most base impulses: seeking contentment. As George Carlin observed, “Everybody wants a cell phone that makes pancakes for them and rubs their balls!”

The danger of spiritual, intellectual and physical laziness under a technocratic hierarchy is severe enough that various thinkers have advised against it. The history of metal itself is also full of warnings. Heavy metal’s Frankensteinian leanings, Speed Metal’s paranoia, conspiracy and apocalyptic doom, and death metal’s images of horror and death, are all created around this context. For the most part, however, (and especially in the case of death metal) there is an amoral tone to this narrative. This approach allows us to understand that the real problem with technology is the way that we use it (as nothing is inherently “bad”). Therefore, in the context of a Hessian order based around Faustian/Traditional values, technology is yet another tool. The question is, what do we use it for?

In many ways what could be a technological model for a Hessian society can be found in Issac Asimov’s novel “Foundation”. Asimov depicts The Foundation as a new society of the greatest scientific and philosophical minds gathered at the edge of a slowly decaying Galactic Empire. The old Empire, even as it is falling into disrepair and decay, is still much larger and stronger, and so a direct confrontation cannot be risked. However, the men of Foundation are well-trained and over time they develop new forms of technology unknown to the Empire, and so in single isolated confrontations (guerrilla warfare) they often emerge victorious while managing to hide the extent of their power and ambitions, riding the wave of decay until it is too late for the Empire. Indeed the superiority of the spiritual discipline of a new order is the greatest advantage of the Foundation, as their determination and virile thirst for conquest is what drives their technology while the Empire’s wishes for comfort and profit drive theirs. Similarly, today our society provides technological progress on many levels but lacks ambition for true innovation and so the direction of our “progress” is determined by its profitability in the eyes of the market.

It seems that the best approach for an emerging Hessian order (based around the principles of a qualitative civilization) would be to harvest and improve upon certain aspects of modern technology while ignoring others. Most of the consumer products that are sold today are utterly useless and often harmful to our health. Many of them replace cognitive and physical abilities that a healthy individual must possess; therefore they can and must be eliminated. Most of the science behind mass marketing and advertisement would also be obsolete for Hessians. The market place would still exist, but it would play a far less central role in society than it does today. Competition will also exist of course, but not on a linear scale of ‘who can make the most profitable design?’ but more in the realm of ‘who can create the superior design, proving their own superiority by extension?’ The existing meritocracy would then organically reward these creators with status.

Information technology, while largely misused in its current context, can indeed be an extremely useful tool. An initial Hessian platform is likely to include an extensive process of locating, collecting and archiving relevant knowledge of science, technology, literature, philosophy, religion, art and music in the form of various central offline and online resources, available to all within the community, developing them further and finding the shared central themes so as modern society loses direction and slips further into anarchy, ours becomes focused.

Research in the fields of renewable energy and green technology is quickly becoming a modern gimmick. However, any sensible society should ultimately aim to function in a truly sustainable fashion. In fact the first physical realization of a Hessian community is likely to be in the form of a series of blocks simply going off the grid.

Later developments can include ambitions for a space program as the new frontier for mankind, a re-introduction of craft as a value (as opposed to mass-production), proper regional management of the polis as a science, as well as a return to monumental architecture (ruinenwert) among others. As generations pass, it is important to maintain the quality and quantity of the population, thus culture and customs will work hand in hand with biology to assure continuity; especially as more wealth is acquired new challenges need to be introduced to avoid stagnation.

What is mentioned above is a simple estimation of the capabilities of a society that would aim its mastery of matter towards exertion of quality and spiritual ambition rather than comfort. A diverse base of committed and dexterous minds can innovate far beyond the possibilities presented here. Above all, this is a challenge and a call to arms, for those who have both the ability, and the will to “build not upon sand, but upon rock… not for today or yesterday, but for all time!”

The Battle of Tours

The lesser war here corresponds to the exoteric war, the bloody battle which is fought with material arms against the enemy, against the “barbarian”, against an inferior race over whom a superior right is claimed, or, finally, when the event is motivated by religious justification, against the “infidel”. No matter how terrible and tragic the events, no matter how huge the destruction, this war, metaphysically, still remains a lesser war. The “greater” or “holy war” is, contrarily, of the interior and intangible order-it is the war which is fought against the enemy, the barbarian, the infidel, whom everyone bears in himself, or whom everyone can see arising in himself on everyone occasion that he tried to subject his whole being to a spiritual law. Appearing in the forms of craving, partiality, passion, instinctuality, weakness and inward cowardice, the enemy within the natural man must be vanquished, its resistance broken, chained and subjected to spiritual man, this being the condition of reaching inner liberation, the “triumphant peace” which allows one to participate in what is beyond both life and death…It is a feature of the heroic traditions that they prescribe the ‘lesser war’, that is to say the real, bloody war, as an instrument in the realization of the ‘greater’ or ‘holy war’; so much so that, finally, both become one and the same thing.

Julius Evola, The Metaphysics of War

Vita est militia super terram

The significance of the Battle of Tours remains a highly contestable issue for modern scholars, although many claim that it signified a world changing event, there are equally as many who seriously downplay its significance. Of course the veracity of any absolute claim regarding this one battles impact on the development of history is contestable given the context based nature of our understanding of history. However as a symbolic event it is hard to deny the power of this battle. In order to provoke, anger, and inspire we present a brief history of this intriguing battle.

The Background

The exact reasons why the Battle of Tours took place is a matter of scholarly debate, however in the spirit of charity we will not conclude, like some, that the Muslim invaders were simply blood thirsty looters bent on plunder and destruction for its own sake. Rather we turn to the historical variables that led up to the battle itself as an explanation for its necessity.

As the Umayyad Caliphate attempted to consolidate power over the entire Iberian peninsula in the 8th century, it was met with some hostility from those unreceptive to it rule. Included among these dissident parties were Berber separatists, who under the guidance of their northern Muslim leader Munusa wished to assert their independence from al-Andalus and the rule of the Umayyad Caliphate. In an attempt to increase his power and strengthen his position, Munusa concluded an alliance with Prince Eudes of Aquitaine. Predictably, the Amir of al-Andalus, al-Haytham enraged at this turn of events set out to crush the Berber rebellion and succeeded. Upon learning of al-Haythams success Munusa committed suicide and the head of his wife was sent to Damascus. However given al-Andalus’ internal conflicts, the victory remained unconsolidated, and separatist feelings among these northern Muslims would remain strong. Later, Abd er-Rahman, new Amir of al-Andalus would endeavor to consolidate political power and inflict a heavy blow upon Prince Eudes who earlier had dared to involve himself in Muslim affairs. Thus, er-Rahman set out for Aquitaine, defeating Eudes armies handily and commencing a raiding and looting expedition that was characterized by church burnings and the stealing of precious church treasures. Prince Eudes, unable to repel further incursions into his Kingdom appealed to Charles, king of the Franks, who, alarmed at the Muslim incursions and the threat they posed to his own Kingdom agreed to help. Incensed at the looting and plundering of Churches and Monasteries Charles’ outnumbered Frankish army of 30,000 warriors would square off against er-Rahman’s Muslim force, just South of Poitiers on Saturday October 25th.

The Armies

The armies that met on October 25th, 732 were extremely different. Charles’ army made up of 30, 000 warriors armed with heavy spear, short sword and concave shield were divided into 4 division that included an irregular mounted cavalry division led by Prince Eudes which itself was made up of Bretons, Basques and Gascons. Abd er-Rahman countered with an army nearly double the size of Charles’ that was divided into the traditional Muslim formation of 5 divisions that included a center, two wings, a vanguard and rear guard.

The Tactics

Traditional Muslim battle strategy consisted of outflanking the enemy position and cutting down the smaller disrupted enemy forces. However, Charles’ defensive position was chosen with meticulous care, such that it rendered er-Rahman’s tactics nearly useless. Flanking his defensive battle lines with heavy forests and wisely choosing the higher ground, Charles rendered the superior Muslim cavalry useless and ensured that his flanks would not be exposed to a rearguard action that would otherwise pose a serious threat to his battle lines. The defensive battle tactics employed by Charles were simple, as he ordered his men to create an impenetrable defensive shield while laying spears on the ground in an attempt to impale any attacking Muslim rider. Wave after wave of Muslim attack were repelled as “The men of the north stood motionless as a wall… They were like a belt of ice frozen together, and not to be dissolved, as they slew the Arab with sword. The Austrasians, vast of limb, and iron of hand, hewed bravely in the thick of the fight.”(Isidorus Pancensis). However, as the battle continued Charles became apprehensive of his warriors capacity to withstand further Muslim assaults. Thus, Prince Eudes and his cavalry were ordered to march around the main battle and attack the Muslim camp. Once the main Muslim attacking forces learned of the rear guard action they fled the battle field to protect the camp and the treasure they had accumulated, thus ending the main battle. At the Muslim camp, the Franks gained the upper hand and as night fell and Charles drew up his battle lines once again and drew ever closer to the main Muslim camp. During this skirmish er-Rahman was killed by a javelin throw, which struck a serious blow to the morale of the Muslim warriors. However, despite these successes Charles was unable to capture the enemy camp and in the dead of the night the Muslim attacking force fled. Charles although prepared to do battle in the morning was greeted to an empty enemy camp and the battle was officially over. Casualties although hard to gauge with any accuracy are speculated to amount to: Franks: 1,500 to 3000 men, to the Muslim 10,000

With victory determined and the Muslim invader stymied, Charles would later be given the title “The Hammer” and the Battle itself would become a symbolic event whose importance would be stamped upon the Western Psyche.

Sources:

Black Funeral – Vukolak: Review

They say that your common predator is more frightened by you than you are by him, but it still seems that there are some nocturnal beasts whose of incomprehensible logic, and terror, that stalk the silent woods when the sky grows dim, and the pale skin of frost is yet unbroken.

Black Funeral return from a rut of experimental albums that did little to advance content with a Hesse-ian masterpiece that revels in the process of mental decay through totalitarian order. The entire groundwork of the album is a chaotic, but sentiently mobile overwash of distortion, that rises and falls in accordance with the melodic development of the individual works. Of said melodic development, the use of near memetic fractal emergent complexity is of particular note, each piece being particularly driven by wrapping a dexterous rhythmic fanfare around a tonal anchor that subtly shifts, creating space for further development in the more chaotic battery that caps the anchor itself.

Baron Drakkonian Abaddon unleashes a truly Hellish vocal performance, in that it creates a simultaneously parallel and conflicting motion to the mobile dissonance previously mentioned, demanding order from chaos by applying a strict methodology of rhythmic development that has a foundation in the melodic cadence that is accompanying it. Most surprisingly, the overall dissonance that ensues by these two voices unison results in some veiled counterpoint that struggles against the piece, and provides a thematic backdrop for some of the more abrupt transitions that occur. This happens all too little, however.

The last three songs on this album are covers of other projects that the members of Black Funeral have been involved in, and four of the songs are ambient experiments – two of them being interludes – and although this can seem tedious, they do provide some depth to the atmosphere of continuity throughout the album, especially the induction-esque intro, Into the Ballinok Mountains II.

When the final, unnerving keys have been struck, we are left in a state of disarray, and as a result, utter terror that is almost unmatched by most black metal today. What it is of the greatest importance here is not an adherence to traditional forms, but the insight that Black Funeral gives us into a being who, struggling with the various aspects of inner-conflict, seeks order in the midst of chaos with a fervor that borders on insanity, and ultimately results in his destruction, leaving only a beast entirely composed of hunger. Beware the cold, dark nights ahead.

Hessianism: Considerations and Orientations

In the long period of absence which has marked this project, there has been notable interest in cultivation of the Hessian ideal, enough so to spark the creation of an additional Hessian domain in the UK as represented here. This development is a welcome one, and has sparked additional inspiration for and inquiries into the main direction this site has taken after Issue #3, that of the realization of Hessianism.

The fundamental assumptions behind the Hessian worldview (that which is highest in metal), are myriad, but there are some very evident and universal themes. Among them, in a way that perhaps very little other popular music and culture mirrors, is a superlative intensity and longing for further intensity, as well as truly antagonistic and transgressive imagery, all painted with detailed strokes. This is often sought in a Romanticism, that while bearing many of the more positive hallmarks of the original movement (that same longing for intensity, overcoming, the broad and striking, reverence), it generally has a great cynicism and scepticism towards the profound humanism that was present at the time, and tends to see Beauty in necessity (the great amor fati), as well taking the Romantic affinity for the dark still further, to Luciferian vistas that not even Byron could have foreseen. Combined with this, there is an occultist tendency to not view life as a series of things that necessarily need to be changed, but a process of tests and challenges enacted by forces with which the individual must overcome by identifying himself with them (“I son of Fire, in anger become, the lightning bolts that strike the Earth!”). There is an inherent glorification of things that are terrifying, not in spite of their terror inducing nature, but because of them, for they represent unresolved spontaneities that the Self has not overcome. Nature and its works are not deified, but the natural is seen as imbued with power of the Divine, if only one would seek it out and engage it properly. This tendency is shared by philosophers, texts, and metaphysicians as old as the Upanishads “death has no further hold on him, death has become part of his being and he has been transformed into one of these divinities”, Buddhist ascetics like Milarepa “The world and liberation are visible in plain sight. My hands are tied to their deed by the seal of the Great Seal…My daring knows no obstacle. Disease, Evil Spirits, sins and miseries adorn the ascetic that I am-in me they are arteries, seeds and fluids”, the Patristic Fathers “A man who keeps death before his eyes will at all times overcome his cowardliness”, or as recent as Julius Evola and Nietzsche.

Essentially, there is a view towards one’s life as a war of perfection, a work of art, one that would be right at home with Plato, Plotinus, or William Blake among countless other representatives of such thought. Right at home with this of course, is also a radical honesty and affirmation of that which is real, meaning especially a thorough assessment of Self. Where one is not equal nor capable of being equal to the forces of the World it encounters, respect and reverence is due to them. There is great pride in fighting under the banner of a lordly general or kingly man, and so there is no shame in seeing the forces of the world in a manner of reverence for their power and beauty. Service, if one is called to it, is no burden, and indeed, to paraphrase Nietzsche, the great freedom of many. Indeed, if there is anything to learn from the parables inherent such a metal masterpiece as say, “The Red in the Sky Is Ours”, it is that to unchain the forces resulting from the Death of God is to play with fire, and in a classic parallel with Greco-Roman Pagan injunctions against Hubris, that madness and a Fall waits for him who deconstructs a reality he only thinks he understands at first. The resulting conclusions that can be drawn from this are that one should shape one’s life like an artist in Divine image, but also be mindful of the clay they are made from, and the skill they have in shaping. Metal tells of the essence of life as adventure and quest, and encourages us to push our abilities and potentials to the limit, but also tells of the inverted Lovecraftian gnosis of terror that awaits the un-initiated who step beyond their means. Regardless, this still involves the stark and real admission of this side of existence (and not, as in the modern world, an active attempt to trivialize or hide from it).

These ideas themselves of course form a natural bond with the ideas of hierarchy and caste as traditionally understood: the actualization of different potentials in different contexts, and the understanding of personality being shaped by the appropriate limits and powers. This also touches upon the divisions in spirituality between the exoteric and esoteric. Whereas say not everyone could rend aside the veils of illusion to see Truth in its purest form, everyone could begin (and was expected) to approximate this by duty in service to higher things. Every base pleasure was sublimated into a higher form of itself which could lead to a cultivation of virtue, every tendency was harnessed into a positive outlet (for example, that of virile energy into the warrior caste). As Evola incessantly tells us, everything was ordered “From Above”. The mistake that is common to make in analyzing this view of things of course is that things end in a collectivist sense of duty to community, and not that, in a feedback loop going one step further than either Left or Right goes today, that the State exists to raise the citizenry higher, and among the duties of the citizenry are to defend the Nation and State, in doing so cultivating a virtue of loyalty and courage that elevates them beyond their previous state.

Of course, to discuss these ideas effectively, it is necessary to go into an exegesis of what “Traditional” ideas are in the first place, and give a taxonomy of the Traditional worldview (as best as is capable for the purposes of this article). The most accessible point of access are the writings of Oswald Spengler, who is by no means a Traditionalist strictly speaking, but who influenced both Rene Guenon and Julius Evola in their earlier periods. In his magnum opus, “The Decline of the West”, the essence of Spengler’s thesis is that progress is illusory, previous civilizations thought in a radically different manner than our own, and our civilization is by no means guaranteed to last forever and indeed is in an advanced state of decay at the present moment. It might do well to also add that by civilization he does not mean specific countries or even necessarily empires, but a way of thinking and acting occupying a particular portion of history. For example, European civilization from the year 1000 A.D. onwards is grouped together into the “Faustian” moniker, borrowing the name of the titular character from Goethe’s “Faust”. As well, each civilization is indicated by a specific symbol of that civilization’s “soul”; a particular idea that encapsulates its essence. In the case of modern Western civilization (Faustian), this entails, to paraphrase him, the expanding of a force into boundless space, typified by the Romanticism and wanderlust of Western art, music, literature and religion. Finally, the apex of his ideas, and perhaps the most closely related to the Traditional worldview, is that of the “Kultur/Civilisation” duality. “Kultur” is the earlier phase of the entity, be it Faustian or otherwise, and marks the stages of its inception. In this phase, growth is vibrant, and the symbol of the civilization is present markedly within the minds of most of the populace. The practical meaning of this is that the ethics and feeling of the civilization are more or less understood and present in all. After this, comes the phase of “Civilisation”, which marks a Kultur having achieved its apex, and then ossifying so to speak, like a large tree having grown to its full height, dead, but still occupying a gigantic territory till it eventually falls. This is marked by increased intellectual sophistication to make up for it and the decreasing general understanding and feeling associated with the prime symbol of the civilization. More and more philosophy and ethical works, religious exegeses, etc. are required to explain the purpose of the civilization and indeed, life, to its people, ‘till eventually at the end of the Decline, a dead civilization is inhabited by a people that no longer understand the works they live among. ssentially, the dichotomy between Kultur and Civilisation is that of the organic and the mechanical.

This already is a radical blow to the modern idea of Progress (as exemplified originally in Hegel’s concept of Time moving constantly upwards towards an Absolute which is perfection). Traditional doctrine, as re-emphasized by Guenon and Evola, involves not simply several small civilizations rising and dying within a more or less fruitless and meaningless cosmic cycle, but instead an active regression across countless ages from a superior Golden Age, far, far back in the past, to a degenerated present Iron Age, or Kali-Yuga, and then, upon exhaustion of the last age and a cataclysmic event, a return to the beginning of a new cycle. The cyclic aspect of this doctrine is rather extrinsic, for what the true idea is at the heart of this is the purpose of Man. However, the cyclic aspect tells us much about this: the Kali-Yuga is an age of unknowing, rule by the masses, division and indiscernment, the Bronze Age an age of feudal lords and proud warriors, the Silver age of spirituality and priests, and the Golden Age of such superiority that we can hardly imagine it. The exact definitions of such castes are different between writers; Guenon makes much broader conclusions in his work “The Crisis of the Modern World”, going back hundreds of thousands of years, whereas Evola limits himself to the last few thousand years or so when making most of his observations. For our immediate purposes, a view into Evola’s “Regression of the Castes” is useful, for it illustrates the decline in terms more immediately evident to us.

At any rate, a prime thesis in understanding the Traditional doctrines and indeed these cyclic ones of regression, is Guenon’s maxim “The Subtle Rules the Dense”. This implies in his terminology the supremacy of the spiritual over the physical. Plato references this in the Republic when he gives his discourse on the Forms, the pure “ideals” of all physical things that exist. This is an idea which can even be linked to a choice statement of William Blake’s in “The Marriage of Heaven and Hell”, that being “Man has no Body distinct from his Soul; for that called Body is a portion of Soul discerned by the five Senses, the chief inlets of Soul in this age.” What does this mean precisely? Well, let us examine something Spengler noticed about empires in the late stage of Civilisation, particularly that of the Roman Empire. Yes, the Roman Empire had expanded its borders beyond its capacities, arguably, and the defeats could have been said to be purely military. This would however, not be a totally comprehensive view of the matter. The true failings of the empire were a sort of exhaustion upon the part of its creators, or in Spenglerian terms, a lack of identification with the symbols and ideas that created the empire in the first place. In essence a weariness sets in, and even when Rome was technically at its largest, with a large army and wealth and power, it was conquered by barbarians.

The spirit and psyche of the empire fell, irrespective of its physical power. Of course, within the doctrines of Guenon this would be a relatively simple and crass example (arguably one could point to social upheavals and the like and make a Marxist critique from the same points), but it illustrates a point. From here, the point of departure can be made away from pure-Materialism, for when we examine the effect of the psyche, we find therein a power, a Will, one might say, to overcome material factors and seek out freedom in a way that is entirely alien to modern conceptions of entitlement parading around under the guise of “human rights” and other masturbatory ideas. Evola, very usefully, identifies this Will, which Nietzsche would call the Will to Power, as a Will towards higher forms of existence which entail this freedom, in essence, to the become “Creator of a World”. Essentially, as noted in previous articles here, this is one of the foundations of the dichotomy between “Being” and “Becoming”. Most usefully identified in Advaita Vedanta and in Buddhism after it, is the idea of the endless churning cycles of desire known as Samsara, which marks the state of Becoming. What this should be understood as is an endless cycle of enslavement and contingency, whereas Being represent the ultimate, highest state, of a freedom so great and unlike to anything we know that both Vedanta and Buddhism could only describe it as “Neti, Neti” (Not this, Not this). This unmanifested, non-contingent center is by its own nature not subject to anything, and as such is unlike anything. This is what is meant by the Divine, at least relative to the existence of the terrestrial, which is conditioned Samsaric.

All religions acknowledge these truths in some form or another, but of course many have different prescriptions for this. While this kind of truth is considered exoterically in Buddhism to the point that in some schools lay-practitioners of the religion upon taking certain vows are expected to even abstain from music performances (regarding these as footless with regards to overcoming passions and desires), it is also present in Christianity no less under the doctrine of devotion, fasting and prayer as spiritual exercises. Again, the purposes and practices in these religions, and the customs and laws in the societies they shaped, have the purpose of taking the physical and sublimating it towards the spiritual, in the short term apparently limiting ones “freedoms”. But then again, so does any discipline towards a higher ideal.

What is problematic of course, and a key error of the Modern-world, is to confuse the methods for the goals. Plotinus, arguably the greatest of Neoplatonic philosophers stated boldly that the goal was not to become sinless, but to become a god. Buddha himself said with regards to his teachings, that it was foolish for a man to take the raft he used to cross a river beyond it, for it has no purpose outside crossing the river.Even modern Orthodox Christianity condemns moralism as a heresy, but the increasing secularisation of all spirituality has overtaken much in the meantime. The roots of this lie in the doctrine of Humanism, a term that requires its own explanations in this context.

As we go back with greater understanding to the doctrine of regression, we look anew at Guenon’s assertion of the increasingly spiritual nature of previous ages, and the increasingly physical nature of following ages. While for Guenon, the fall from a virile, immaterial spiritual elite to a warrior-aristocracy is a large one, it is still a larger fall from a warrior-aristocracy to a plutocratic democracy of merchants. What ideas and desires lie behind such a fall? A warrior-aristocracy has virtue in being brave, and admittedly, merchants have virtue in being industrious, but both are a fall from what comes before them. This is not to say neither have their place, but rather that when one of these rules instead of a figure and class who are “Divine”, this is to be considered an inferiority, and a disproportionate accordance of power to a certain section of society.

The fall from bravery to industriousness as being a prime virtue is probably the best in encountering Humanism (though certainly there are obvious parallels between individualism and the arrogant pride that perhaps inhabited a society that was too focused on military exploits and feats of power). When the purpose of society falls from overcoming humanity, and pursuing one particular desire or another, however fruitful in a greater context, a wheel which once stood chained starts turning, and moving to still crasser and crasser desires. This is evident in the move from the relatively noble explorations of classical and still spiritual thought in the Renaissance (nonetheless, an end to the hierarchical feudalism which marked the Traditional Medieval Period), to the Enlightenment which focused on reason and science, to the technical explorations of the Industrial era focusing on productivity, to the final fall of today’s constant and consistent active gratifications of literally every itch and pleasure granted to us by merchants who seek to make money. These must each and all be seen as falls from the previous state in Traditional doctrines.

It is simple: man grows weaker as he increases in technology, because the sole purpose of these technologies is merely to continue perpetuating the cycle of attainment of pleasures, which in turn make him more and more susceptible to these things. The antidote is inferable by this point, and has been pointed out perhaps earlier in the article. The process most available to the majority of humanity is sublimating of desire and passion into nobler and higher forms. Indeed, traditionally, have we not called the most beautiful things “sublime”? Art, religion (through spiritual practice), philosophy, and discipline in cultivating ourselves generally through virtues are the paths available to us most readily now. These will never be totally gone so long as the Past is Alive, so to speak, so long as it is remembered and ingrained into our character. And this perhaps is where Hessianism still has much to do for those who seek to escape this fundamental weariness and neuroticism of the modern world.

Though community, nation, and state are not purposes in and of themselves, they can, as noted previously be routes through service and loyalty to a more complete and comprehensive virtue. While Evola noted in Ride the Tiger how the inherent loneliness and stark alienation in the modern world could produce a more complete asceticism than even a retreat into the mountains, he himself qualified that this was not necessarily for everyone. Guenon and Fritjhof Schuon (another prime Traditionalist writer and metaphysician) both became Sufi-Muslims, and this as well is not necessarily for everyone either. The notions of what it means to be Western (a certain Faustian spirit one might say), are still quite present in the psyche of even above-average individuals in the West, and the cultural aspect is not to be discounted completely. Evola did give some hints in his book Men Among the Ruins for those who wish to fight in Tradition’s name, and did indicate that there are perhaps things still to fight for in the West, and things to fight against. Finally, everyone needs to fight to their capacity and nature, and even Evola never completely discredited the concept of religions of salvation (Christianity, Islam, etc.), but instead simply noticed their insufficiency for those of a certain type, and the decay that the more social-justice (i.e. Humanist) religions have undergone (much as supreme social-critic and tragic modern warrior-mystic Nietzsche).

So, what conclusions does this bring us to? The state of the world around is in collapse, and this is no excuse for our own collapse. Politics only should be the outward expression of a higher, inner order, for he who cannot rule himself cannot rule others; he who cannot elevate himself cannot elevate others. False-elitism, as must be stressed, will only end in the ruin of the person who pursues it. Truth stands in stark opposition to lies, falsehoods, and illusions. The future must be considered carefully, and there are still those who stand as ready guides in a world of tempting detours. In short, one must cultivate ones character, honestly discover and achieve those potentials, and sublimate one’s lower passions and desires into a pursuit of Beauty, Truth and Power. This is the highest affirmation; the affirmation of the highest.

The Hessian ideal still stands here. Where one has no nation, no community; where one is born into the tumult of the modern era surrounded by a formless mass with no roots to bind it, this culture still exists in the best of metal: a music that drives us onwards into the terrifying and dark vistas to confront them, a music which drives us to the front lines of battle, a music which incurs in us the detached joy and contemplation of what appears to be conflict and chaos, but actually is the highest order if we actualize it and become cognizant of it. While religion and philosophy are undoubtedly of the highest value in cultivating spiritual practice, so is the enriching and idealizing power of myth inherent in art, and in today’s art, metal. Through this, we find yet another glorious guide towards engagement with the forces of the lawless and chaotic modern world, in the age of Kali.

Remember always, fidelity to the highest, and the most radical of self-honesty and ruthless examination.


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