“Protection of a Holy Rebellious Yes to Life: A Philosophy of Azsacra Zarathustra” includes philosophical articles and the critical essays interpreting Azsacra’s comprehensive writings revealing his creative, intellectual power and intensity of feeling. These critical views by the authors across the world leave no doubt that Azsacra is capable of poetry as great as that of any other age. No doubt, Azsacra is the pioneer of esoteric philosophy in his creative writings revealing his ceaseless ‘quest of New Enigmas and Spirit for conquest and strengthening of ABSOLUTE POWER OF POETRY’.
The following lines from the immortal sonnet on Shakespeare by Matthew Arnold testify to the fact that it is not easy to understand the genius and originality of Shakespeare:
Others abide our question. Thou art free.
We ask and ask—Thou smilest and art still,
Out-topping knowledge. For the loftiest hill,
Who to the stars uncrowns his majesty,
Planting his steadfast footsteps in the sea,
Making the heaven of heavens his dwelling-place,
Spares but the cloudy border of his base
To the foil’d searching of mortality
This is quite true about the vigor of Azsacra’s writings. Both Shakespeare and Azsacra are “free” because the literary critics are unable to unravel the deepest mystery of their writings. Like Shakespeare too, Azsacra “smilest and art still/ Out-topping knowledge.” The truth is that the telescopic critic’s quest to discover mysterious sublimity of Shakespeare and Azsacra results in “the foil’d searching.”
Azsacra is a poet and philosopher so full of daring spirit of outspokenness, depths and heights of feeling that his works create an imperishable impact due to the fact that they reveal “the disciplining of sensation into symbolic meaning.” Azsacra’s searching soul always pursues to apprehend the absolute and eternal. Instead of any theory or metaphysical formula, he has an inborn taste to reveal the source and fountain head of all things by his imaginative power. In Kena Upanishad we find a very apt remark that only by pursuing the silent and invisible processes of soul we can hope to discover ‘Brahman’:
That which is not uttered by speech, that by which the word is expressed, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped. That which one does not think with the mind, that by which, they say, the mind is thought, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped. That which man does not see with the eye, that by which man sees the activities of the eye, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped.
The following immortal lines from his “The Lotuses of Evil” prove that Azsacra is always looking inwards to unravel our unintelligible universe:
to kill the dream
with the Dream in
the dream while sleeping
there is No
The truth is that Azsacra is both an incomparable poet and original philosopher, therefore his appeal and attraction as a creative artist is unlimited and universal. “No man was ever yet a great poet, without being at the same time a profound philosopher. For poetry is the blossom and the fragrance of all human knowledge, human thoughts, human passions, emotions, language” (Samuel Taylor Coleridge).
– Santosh Kumar
From the point of view of an anti-philosophy of Azsacra Zarathustra: The authentic reality of the Yes-Sayer [Der Jasager] has to be the Absolute Break of Spirit in the brave rebellious creation Upwards. The Black Sun is the same wheel of samsara: only in Black. Therefore the highest mystical Future of the most fearless forces will define only the White Sun of Lightnings. Namely: The White Sun of Lightnings against The Black Sun of The Spirit of Gravity. A Holy Rebellious Yes to Life Vs The Spirit of Gravity of any System.
For this most difficult mystical task of Azsacra Zarathustra create TDAS [The Theory of the Destruction of All Systems] as Change of positions of the basic three phases of Highest Alchemy.
By means of the new basic three phases of Alchemy, or Shunya [Shunya to Power] Azsacra had marshalled all secret forces in a very different order and in a very different mystical authentic essence:
1. The Nigredo [darkening] — The Black Sun [↓], or: the damned spirit of gravity.
2. The Rubedo [reddening] — The phase of Red War between Suns: The Black Sun versus The White Sun of Lightnings.
3. The Albedo [whitening] — The White Sun of Lightnings [↑], or: The White Sun of a holy Yes to Life.
In the Veda the White Sun of Lightnings is called “Shiva” and/or “Shunya”… The Fight between The White Sun of Lightnings and The Black Sun of the spirit of gravity [today] is the main consideration of each pure Mystic Force. The Shunya Revolution: This is where we begin our Will to Power Upwards [↑] The always Rebellious White Light with Over-Lightning speed come from Light-in-itself and multiplies in Cruel Fight through tragedy of the Most Risky Radiance [↑]
It is very difficult to understand and, first of all, at the level of given life… exactly at the present moment, but: Über Vs. Super! The White Sun of Lightnings versus the Black Sun of the spirit of gravity, or: ↑ Vs. ↓
Today we — the real free rebellious thinkers — have to refuse the “black sun” in favor of the White Sun of Lightnings by means of NihillihiN plus Absolute Break of the Spirit. NihillihiN is Absolute Blow of Life from Nothing! A holy Yes to Life for no particular reason. The White Sun of Lightnings beyond Left and Right Hands Path occult orientation. Only: ↑
The Absolute Victory of the Spirit without the same political “treacherous prizes” will be won by us only on condition of Death of the Black Sun by means of a holy Yes to Life; and only after that there will be a triumph of our eternal True Spiritual Sun — The White Sun of Lightnings [↑]
“And when I saw my devil I found him serious, thorough, profound, and solemn: it was the spirit of gravity — through him all things fall. Not by wrath does one kill but by laughter. Come, let us kill the spirit of gravity!”
Thus Spoke Zarathustra
“When perceived correctly, the world is a mirror which, disinterestedly, maintains a current record of our nature and constitution. Within this vast parabolic mirror, we should be able to see clearly the forms our faults have taken―which daily stand in our way. Yet, for the sake of allotting our inadequacies a wide berth and so as to avoid running into them head-on, we have learned to artfully avoid our own reflections. Our most regrettable qualities have successfully overwhelmed our nobility and now the image of a man has become indistinguishable from the form of his fault. Of a man, it can no longer be said that he is as a monkey aping the behavior of angels. For in our avoidance of ourselves, we have given up even on strife. The purpose of this critique is not to aid in the composition of an epic satire; rather, I would that this knowledge serve as a launching pad. We can correct the human model―there is a method.”
“I praise, I do not reproach, nihilism’s arrival. I believe it is one of the greatest crises, a moment of the deepest self-reflection of humanity. Whether man recovers from it, whether he becomes master of this crisis, is a question of his strength. It is possible…”
The germ of nihilism, or that which is nothing, has for many millennia fulminated in the soul of our species’ various religious concepts and divers arts. Since the dawn of mankind’s often regretted advent, the eternal spirit of destruction and value’s loss has claimed countless individuals and entire civilizations. Yet, not until the nineteenth century was the prize of entropy characterized in a manner and appearance cognate to that of current doctrines of negation. In man’s tireless pursuit to acquire unbiased knowledge of reality and at long last corner truth, he had first to rend asunder the lies and arbitrary values that stood in his way. Ultimately, it was with rational skepticism and the empirical method that man paved a path toward his inevitable confrontation with the force of annihilation.
The corpus of epistemology is as an ancient oak with its roots deep in the soil and its branches reaching ever towards the heavens. Let us look upon this maze of branches and this network of roots as a linear evolutionary progression. And so as to not loose our-selves in its fauna, we will proceed by considering only contemporary philosophical ontology. Ontology: Q: “What is the purpose of life?” The voice of 20th century existentialism had no transcendent answer to this question. They were themselves courting a philosophy that looked suspiciously like nihilism. Nihilism is and always will be anathema to acceptable philosophical thought. So as to evade nihilism, existentialist thought deceptively chose an affirmative, albeit ambiguous stance. To the question of life’s purpose, was offered the mirroring reply: “Life.”
The assumption that the purpose of life is life itself (as attested by Sartre and Camus, and echoed by their contemporaries), serves as an ineffectual nostrum against the pox that has beset epistemology and ontology since the time of nihilism’s advent. For if “life” in the first case is devoid of purpose (as also attested by Sartre and Camus), then it stands to reason that “life” can acquire no greater semblance of purpose by virtue of its extolment as a tributary definition of its own value. Semantic duplicity, lacking a prepositional phrase, is incapable of reversing the value of a self-referential noun. Of course, this was not the meaning intended by the proponents of its formulization. Even Anti-foundationalists would undoubtedly wince at such redundant reductionism. Rather, the existentialist formulization intimates that life, when analyzed objectively, possesses no intrinsic meaning―it is void of value and, by extension, it is without purpose. However, within the private auspices of subjectivity, each person’s life acquires the values and meanings each assigns to their commission. Nevertheless, the framing of the supposition still requires additional clarification. Consider again the statement, “The purpose of life is life itself.” Applying flesh to this skeletal sentiment, we see “life” in the first case objectively void of merit and yet when the word reemerges it is magically altered: infused, seemingly, with purpose and rife with meaning. A transformation has occurred, but the agent by which this was made manifest remains unnamed. It can still be discerned, though it lies hidden behind an absence of clarification. Namely, the benefactor of life’s purpose is self-deception and avoidance of truth.
A new crisis at once manifests. The subjective meaning which must uphold a persons’ acceptance of their existence is revealed as a sham; wherefrom, it is more often by aide of cowardice, rather than gullibility, that a person’s hand is restrained from cancelling their own existence. Upon which crossroads, only two choices are discernable: live a lie, or desist from life. For either decision there are no rewards. One might recall, from that weathered body of Semitic lore, the assumption that death is a punishment; and, from Gnosticism, the belief that life is a prison. So it might seem, and, indeed, within Buddhism we find that all things are merely seeming.
So, seemingly, the Buddha is in the park, murmuring beneath the March Hare’s protestation: “All life is accident!” The Buddha’s slow continuous murmur becomes a drone: “Life after life after life after life after life after life after lifeafterlifeafterlife…”
Having chosen to live, there is but one truth. Nihil! We are presently bereft of the benefit of contrition. We are lacking even apologies. All roads lead to annihilation. Worst still, for those whose eyes are honed to the present, is the knowledge that the bending and turning paths of our past have emptied, all, upon this―Apocropolis, the fair-grounds of our failure. There is no longer any reason for a movement.
The crisis, the existentialist malaise, has already passed. We are living in its wake, and the majority of humanity is void of regret. Most are without awareness of value’s loss and meaning’s passing; though, as such, their ignorance does not absolve them of nihilism’s scourge, and they also wear death’s cowl and annihilation’s garments. Powerless they stand, neck to neck, beside the Apollonian nihilists who watch, unmoved and nonplussed, whilst the Faustian nihilists continue to rip and tear apart what little remains standing upon life’s soon barren stage.
Over and upon the rubble of life’s painted scenery, stepping carefully so as to avoid injury from the splintered slivers of values once relevant to our past, we wander aimlessly without wonderment―whilst others still march toward us and away from us, over the same wasteland, with no discernable purpose or relevant goal in sight. These soldiers of the deluge, who march in time to a funeral dirge, imagine that their footsteps fall in accord with the score of their nation’s triumphant anthem. All the while, they are unaware that the ideals and moorings that held aloft their nation, the mortar that bound together the stones of their capitals, have all been reduced to ruin and rubble.
All crosses are obsolete! So is every sign and symbol. Suffering is as sovran as joy, that is to say, both are baseless. The outmoded forms of expression and articulation―though they seem to us as absurd―we continue to implement, only because it is easier than to commence the pointless endeavor of starting anew. Yet in the course of our communication with each other, by the medium of our senses, what we have to say is obvious and the moment our utterances are issued, in that moment, they become obsolete.
Once more, nihilism is already upon us and has been for a great time. If not all of humanity is cognizant of this fact it is because most are unwilling or unable to face or comprehend the rhymelessness and absurdity of the era enclosing them. Let us not, however, venture so far as to consider ourselves post-nihilists; rather, allow that we might justifiably consider ourselves pre-something―and let each name for oneself the substance of that something. The past is lost―laid claim to by failure and annihilation. The present cannot be articulated―summarily, it is without sign or significance. The future cannot be claimed for all, yet it opens to each.
The plague which sapience must set its will against is far too virulent as to be so easily dismissed by mere subjective philanthropy. After all, a thing remains what it is, whatever it is, however we rename it or vainly attempt to abstract it by relation to our individual likes and dislikes. Morality was amongst the first and lightest courses comprising nihility’s rapacious feast. Extreme tactics are required. Tactics conciliatory to a stratagem more ostentatious and absurd than the reality its aim is to usurp. Such endeavors, however, cannot be outlined. Neither known prescription nor consolation can be given so as to assuage or eradicate the condition of our existence or the constitution of reality.
Nihilominus, although abreaction cannot be prescribed, it can be initiated. Nothing is ever given; rather, life’s vindication is a prize that must be won.
Toward this endeavor we bear witness to Azsacra Zarathustra whose astute vision, courage, and rejection of age-old values and ideals whose fulfillment of life’s reward has never manifested, lends credence to the proposition put forth by the O. S. S. There is a way to correct the human model. As Azsacra Zarathustra makes clear, this trajectory entails the redaction of what stood before. A Holy Rebellious Yes to Life and a withering scorn of what falsely presumes the mantle of humanity (posthumously—for humanity is no more).
The new man [what Azsacra Zarathustra has defined as the over, over-man; for the purpose of initiating the self-destruction of all identity, is here named: The Nihilmen], the Non Man will have to accomplish what was externally enacted upon the myriad lives that came before him, but of his own volition. Mien Nihil, the Tall Man who guards the threshold between existence and annihilation, repurposes matter into what we deem waste. He compacts the body; amputates the mind. This must be accomplished with uncompromising resolve and surgical precision if life’s merit is to be preserved. Before any thing or any quality appertaining anything can be preserved, it must first be discerned, understood, and held dear.
In summary, Azsacra Zarathustra has forcefully, yet carefully leveled a hammer against the bombast of philosophical elements from which no refined mater has yet to be distilled. This hammering against the mantle of philosophy has rendered a shape, a form, and design. The matter, the refined matter will now be brought forth from this lineal philosophical cartography. Azsacra Zarathustra, with symbols and diagrams, has forged a map that illustrates what the Nihilman, purposed toward the potential that life affords only living beings, can accomplish—presently, and not figuratively.
―Authored by N2 ItinitI, editor of “Et Nihil” [vide Luftwaffe: a tome of nihilist essays in tribute to the O. S. S.] This brief essay was extruded from the O. S. S. primer, “Nihilominus,” by permission of S. I. M. E. Here given, freely, and modified in extolment of our compatriot, A. Z. In Time, we will—we who remain. We will facilitate the destruction of all that once informed our legacy; toward the fulfillment of life: that life, which has been deliberately enslaved by means of self-identification with non-essential matters which were imposed upon humanity, but never benefitting humanity. As such, we renounce the humanist agenda, and all that being human entails. What will follow, and what has already come to fruition, is the advancement of the Non Men. Those who are mere men may not realize that their successor has already arrived, and is informed of their entitlement to the bounty that life bequeaths those who embrace life. The thieves will soon find they have no means to steal from those who reject the symbolic obstacles that were artificially created to bequeath the weak, those who inherited possession of the world’s enterprise, entitlement to the fruits of labor for which they never once labored (labor as resultant from employment, primarily being the labor of commerce, is in no way beneficial to life, and it must be subverted).
-“Today, even choosing the words
As a row of bullets
That they, slow
Are not more than ghosts
Of the true meaning.
The powder of the projectile.
I know that maybe
They bounce fiercely
And with a deaf echo
They rumble in your chest,
But here is the true intention
Of what I aim and shoot
Oh human remnant!
A firm wound I want to do,
But tough flesh I must cross,
That is the concrete of your thought’s building;
With an accurate projectile
This time I’ll hit,
When I fire with a
And comes the slowly death
To what I had chosen
You must have…”
That’s how you met the Absolute Revolution. It is the complete destruction of all what you take as true and in the end is no more than a lie, the cycle of recurrence to which we are bound to inhabit, as damned souls of Dite behind his ashy walls.
The Hindu Yugas or the Ages raised by Hesiod or Virgil, are the way in which the human mind have achieved the idea’s conceptualization of times reiteration, or the eternal recurrence. The symbol of falling from a paradise and the quest for the return of a few who will regenerate the time, is a metaphor that captures the dialectics of itself; an incessant falling and rising calculated and catalogued into an historiographical order of an approximation of consecutive time. The archaeological record show us archaic civilizations older than what the academy accepts as the time where the humanity starts to be a social being; is not the interest of this article to inquire into that kind of historical revisionism but to elucidate that the time is a wheel that constantly spins and always crosses over the same axis again and again repeating the corresponding event in certain way that seems different, however in essence is exactly the same: The Samsara, suffering and pain of the hero’s captive soul that searches for its liberation… An unstoppable Shunya-Blow!
We speak then of a Protection of a Holy Rebellious Yes to Life! But who is the defender of that Holy yes to life, who in first place understands what does it means a Holy yes to life and chooses it at the expense of his own existence giving away everything to gain the opportunity to gaze into the Void? Who but the Hero! The only capable to transcend his human nature passing through the Narrowest gate, the 0 point where everything is possible, the Emptiness and the Nothing, and go Beyond the beyond and upwards through the impossible and become an atomic bomb that breaks it all.
As every human act this revolution is born of tragedy, therefore has its acts, characters and context. There is already the main character, the Hero; now we must define the situation, the context in which the Hero must face the challenge: The Darkest Age, The Iron Age or Kali Yuga.
The stage that follows after the VI B.C. until our days is what we call Kali Yuga or the Iron Age. It has no relation to what the anthropologists have called the Ages of metals due to the development that the prehistoric societies had according with the technique of working some kind of specific metal; this kind of division through Yugas or Ages corresponds to a divine order in a deeper relation with the metaphysical than with the progress of humankind with the metals and their application to society. The Kali Yuga is the Age of ignorance, of the brawl and hypocrisy. The Mahabharata, in his third book: Vana Parva: Markandeya-Samasya Parva, in section CLXXXIX shows a scene of the end of the Yuga will be brought to the humankind, and what we have today is not so far from what it describes.
This Age or Yuga, starts when the λóγος(logos) is separated from βίος(bios). Due to this, the Action remains empty from any kind of wisdom, and the Word is not supported by any kind of action. It is the moment when a split world is created, and because of this separation the man is out of the sacred and the profane action is the norm; because of this the Myth is the Ancient weapon to be wielded anytime when necessary… this is the moment when the oral tradition dies in its role as a vehicle of breathe, of spirit, of geist; that’s how the Memory starts to fade when the written language, thus perishable, is free in the world of living men. This Age is characterized by the partition, the division, an Age of explosion… of absolutes; being an Age that favors the repetition, because in its divisive nature are created the main dialectic characters needed for its own feeding. At this moment is where the Time shows a super mind behind itself, a tenacious mind bearer of an infinite hunger, therefore archetypal, which reveals itself through its creations because in the illusory world nothing is new, everything is a true copy of its creator as it’s made according to its past which supports it. Then is important to show an example: at the moment when the Real, understanding it as the Sacred and this manifested through the Myth, disappears when the Oral tradition is replaced by the written language, and this written language is created as the replacement of the reference due to the inaccessibility of the sense. According to this being a replacement, it is an illusion, and when something is an illusion it can’t be real or true, so it’s a lie.
Then The Kali Yuga doesn’t allow the existence of the Group, because there is no truth to support it, nor something that creates cohesion among those who integrate the group. The Kali Yuga opens the door to the Labyrinth of the Individual, to the bearer of the eternal flame, who is nourished by the Blue Blood that whispers through a Memory without Memories which is the Mortal Riddle that will define him.
It is the beginning of this tragedy’s prologue.
The man in his initial state prior to his heroic conversion has his Riddle Hidden inside him, asleep. He has all his weapons in a rough state, elemental and as such, pure and without any kind of refinement; being for him Energy Centers which operate through him in his unconsciousness controlling his actions, causing mistakes in his path; because those elemental states become mental creations which causes an emotional pendulum and in turn distracting delusions keeping the possibility to reach the heroic state of ἀταραξία (ataraxia) Nothing to Power, Emptiness to Supremacy! Preventing the development of the tragedy, the amor fati…
At this point the choirs sing, the πάροδος (parodos) begins.
It is wrong to think that one should battle those autonomous entities of the unconscious which walk beside us in the path of action, since whatever I leave outside of me becomes my enemy, and we have to overcome the world’s natural disposition to create antagonism, break the illusion and impose the Holy Yes to life!… we must take the parts (1, 2, 3, 4…) to the point of absolute convergence: 0!
A better understanding of this is through C.G. Jung’s principles. The first one, the principle of opposition, explains that every desire creates its opposite, this because of the split world’s natural disposition of creating the necessary dialectic elements to feed it. The second one, the principle of equivalence, exposes that every energy must be divided equally to both sides and to not acknowledge only one (good or evil, for example), as we have said before, this feeds the dialectics and therefore impulses the false wheel of destiny in which are, the Wheel of the Samsara. But, the third principle of this triad brings equilibrium; the principle of entropy clarifies that every opposition tends to attract between themselves to save energy at the end, this is the possibility of walking up to the edge and observe the Emptiness, but all Emptiness is an Illusion if it is not Emptiness to Supremacy! There must not be dialectic equilibrium; there must be The Total System destruction for an absolute Rupture of the Spirit!
Those archetypes that reside in our mind must be awaken to become Centers of Conscience and then, make the Chakras spin with vertiginous velocity in the direction not of the equivocal and perishable but in the direction of the eternal, the truth. A sharp clawed swastika attack! So we can return to that primitive matter inside us, as an ally not a foe. In the words of the great author, also mystic poet and warrior of the Andes, Don Miguel Serrano, this entity is HIM, and HIM must be heard as he speaks through the Blue Blood, and hidden between its Riddles there is the route one must follow… Namaste, I salute the God within you!
With the above said, we can continue to the ἐπεισόδια (Episodes) of this Heroic Tragedy.
Having defined the context, listening to the hidden voice of HIM, and built the τέμενος (temenos) where it will begin the construction of the self (overman), then it will start to penetrate even more in the terrains of what is real, then he will be in less danger of becoming lost in actions that, being nonparadigmatic, “subjective,” are, finally, aberrant. He will be able to scream that he’s over the men and their fatality, men die to something that was not essential. No more dead ones burying corpses!
Shunya, as has been explained in multiple books and articles related with the Absolute Revolution, differs of the śūnyatā, which explains the world as an illusion because of its emptiness, since it lacks of a defining essence, attached to the flowing of Heraclitus, therefore false; related to a sentient being that lacks self-consciousness. In an interesting metaphor, American author H.P. Lovecraft illustrates that being as the demonic sultan Azathot, a god at the middle of the Final Void, who lobotomized and blind sleeps due to the wretched music of cursed flutes played by the other gods. The Pieces return to this Emptiness and the Emptiness reside in them due to the concept of the hologram: a piece has the information of the whole and the whole has the information of the piece… in the end becoming Nothingness through merging with the Whole. But this Nothingness is an illusion if it isn’t Shunya to Power! Because Shunya is the total power of the spirit’s vertical ascending over the soul… which allows to keep walking the path of the Kshatriya, live the amor fati and fulfill rta/dharma. Only what has a defining essence according to the above is true; for it is the sacred that is pre-eminently the real, since the profane has not received any ontological fundaments of the Myth which represents the sacred in our reality and therefore our most Ancient Weapon.
Before man, fenced in development, are then opened two possibilities: the Mystic’s way and the way of the Magus, that opposed to the paths of the Right Hand and the Left hand what they expose is two different final destinies with different endings and only one of them fulfill the Absolute Revolution and the other, Absolute Submission. The Mystic pursue the action of merging with God (the whole) “I and the Father are one”. When crossing the Narrowest Gate, the Overman can’t transcend his condition of man’s hostage; in a dramatic last instant HIM as the Guardian of the Gate murders him, being fulminated by the Golden Sun of lightings and its creative ray, not even leaving the ashy remnants of his existence. Meanwhile the Magus, as The Thief present in the Jesus’ crucifixion, gets these words: “Truly I tell you, today you will be with me and at the right hand of my Father in paradise.” Transcending his human condition leaving it behind overcoming the damned Spirit of Gravity and becoming the Over-without-man. HIM now becomes I, imposes over HIM the Guardian of the Gate… because in the final instant (0!) a Veritable Adversary reveals his Genuine Enemy and will a Sudden flash of Will be crucial to overcome fear and weakness, and like the soldier who ignites a grenade under his helmet and waits seating over it the explosion as in an initiation ritual, must not doubt, since Unride the Tiger will cause to be teared to pieces by its claws… to be teared asunder by the explosion. HIM must die for I to live.
That Man has already transcended his state of Fatality and becomes a Hero. A Hero who follows the Mythic Model because he follows his Instinct, chases the Memory without memories hidden in his Blue Blood, and in this way he gets near to the Pole/Axis after achieving his psychic normality, overcoming his mental creations, defeating the Minotaur and being able to arrive again to the first umbral. And is the silence that matters, the preparation for the great silence…
Standing in front of the umbral He sees Emptiness¸ inside him there’s Nothing. He takes another step and jumps…
The Tragedy of the Hero continues in episodes full of struggle. Tell me your relation to pain and I’ll tell you who you are!
A state of synchronicity begins where a special topography is build. The Hero, at the middle of the τέμενος (temenos) is safe as inside an egg, must transcend his position Over-without-man and at the final instant (ttt) becomes Overnoumen: The bird fights its way out of the egg. The egg is the world. Who would be born must first destroy a world. The bird flies to God. That God’s name is Abraxas. The primordial Light doesn’t come, it tears apart, therefore pushes from the inside, being the manifestation of the Will to Power of the Overman, as Shunya to Power of the Over-without-man.
The Hero is no longer in a definable time-space, since he’s at the middle of Nothing provoked by his infinite projection of Emptiness to Supremacy. This projection is caused by his Will to might determines in equal measure the depth of the nadir as the height of the zenith, creating an infinite sky and an endless bottom; his horizon glimpse Nothing due to the inexistence of his past. Totally nullifies any kind of becoming as any other kind of archetype or past argument. He is now on the Pole, in the white snow where no longer he can project absolutely Nothing; but this Void is a platform, in this moment he is beyond Plato’s world of Ideal forms, has broken the representable, the fractality; he eliminated the tension provoked by opposed forces and then he could be movement, Pure Action. In the Beginning was the Act!
This tragedy has no ἔξοδος (Exodus). Although the Hero kills his personality and his soul to give birth to the Spirit, transcends Beyond any Death, He became the Death of Death… through negation he affirm There’s not pleasant thing in the world than resuscitate after being ripped to pieces! He becomes Myth when no longer remains subject to emulate an action but… he is the act! BANG!
Rise upon the heavens, in crescent circles free and for the mortal men he’s a Thunder in clear skies
This article couldn’t be possible without the help of many authors who in a tacit way exposes ideas of transcendence through Shunya in their works and I quoted here: The anonymous Cathars, C. G. Jung, E. Jünger, Friedrich Höilderlin, Herman Hesse, H. P. Lovecraft, J.W. Goethe, Juan P. Rey, Miguel Serrano, M. Eliade, Rainer M. Rilke, Yukio Mishima… and many others who with their flashing light as Thunder in clear skies have shown us for an eternal instant the Truth. And the main character who embody the work of the Hero/Soldier of Emptiness, Azsacra Zarathustra; the poet of the Aryan lighting of Shunya! I wish to thank also the helping hand of Cristina Pombo who helped me with the translation of this article from Spanish to English.