viernes, 4 de abril de 2025

Der Treuerunenring


Loyalty, like a circle springing from the center of oneself, rises in forms of mandala, wall, tower, or ring. Collectively, it grants strength and continuity to the Order, the Horde, or the Clan, while individually, it cements personal honor. This circularity, an emblem of fullness and wholeness, is embodied in the ring, which, when worn on the hand, unites the spirit with the creative action of man. The hand, with its five fingers, evokes the Hyperborean number five, the column of ER, and the four pillars of the world, anchoring the soul’s commitment in a living symbol. That ring, inseparable from the body, remains until death, like an indissoluble pact. When its bearer departs, it must be melted in the funeral pyre or removed, thus closing the cycle of their earthly existence and mission on this side of the light. It is Óðinn, lord of knots, who binds us through the knot of the ring, as a religio, bound by a divine plan.


Rings of wood, bone, iron, stone, and noble metals have historically symbolized the power of the will, transformed into commitment, faith, or devotion. The ring may be a minimalist or complex object, but it must always bear an inscription clearly defined in the mind of its wearer. Sometimes, these objects carry a defining sign: a group of runes, a family emblem, a gem of identity, an implicit motto, or a sign of power and protection.


However, there are rings of a very different nature, always baptized by fire and blood, emerging from the darkness of history to represent a path that diverges from all conventional paths. Their design, never sufficiently explained by an anonymous creator, suggests they lack an author in the traditional sense. They are, rather, the urgency of an incomplete time that demands a future for their ultimate realization. This makes the object and its design a mystery that unfolds over the years, despite its veiled origin.


I wish to speak of such a ring, the ring of inner will that prefigures a collective circle transcending individual will and temporality. This ring identifies what we have called with a German word of profound significance: Sohnschaft. This term, while alluding to a brotherhood by filiation, emphasizes a vertical relationship with the Alföðr, where we all share the essence of being his children. We shall call this ring the “Runic Ring of Loyalty” (Treuerunenring) or perhaps, the Sohnschaftsring. It was worn by the members of a warrior and mystical order that fought on battlefields to earn it and, ultimately, vanished with it. Today, as that same war continues and has transformed into an inner struggle of the absolute spirit —a daily combat— the ring, potentially charged with a magical formula, acquires total significance. It is understood from a perspective that goes beyond the merely historical, transcending what was insufficiently expressed by those two men who imagined it. The ᛋᛋ-Ehrenring, now profaned as a mere collector’s item, attains its ultimate meaning one hundred years after the founding of the Order of the Will to Power, in these strange and sinister days. This occurs while the synthetic myth of this century, that of Artificial Intelligence, attempts, as if by a spell, to confuse all that is natural and supernatural. 


The ring was designed as a symbol of belonging to a natural elite of blood and soil, which, through an oath, formed a timeless warrior-spiritual brotherhood. Tradition holds that the Ariosophist, military man, and mystic Karl Maria Wiligut (1866–1946), born in the same Kingdom of Ostara as Guido von List and Adolf Josef Lanz, was the one who selected the ring’s runes. With them, he sought to encrypt an implicit message that, at the time, may have seemed simple and insufficient for a ceremonial emblem meant to contain an entire Weltanschauung.


No documentary source substantiates such authorship. The only certainty lies in an official document from Grand Master Heinrich, the Begleitschreiben, a standardized letter of conferment that briefly explains the ring’s meaning. This explanation, in very general terms, is eminently characteristic of a military ethic and a limited runic interpretation, leaving much unsaid. In this letter of conferment, it reads: ‘Hakenkreuz und Hagall-Rune sollen uns den nicht zu erschütternden Glauben an den Sieg unserer Weltanschauung vor Augen halten…’ (The Swastika and the Hagall rune shall keep before our eyes the unshakable faith in the victory of our worldview…). Similarly, referring to the SIEG runes on the ring, the document states: ‘Die beiden Sig-Runen verfinnbilden den Namen unserer Schutzstaffel’ (The two Sig runes symbolize the name of our Schutzstaffel).


Consequently, if Grand Master Heinrich limits himself to the obvious within the historical-ideological context, after the Reich’s defeat, it is the profound realm that lends meaning to the actions of the men who passed through history fulfilling a precise duty in a brief moment of time called the “Era of the Hero”. But it is necessary to clarify the fundamental aspect we must retain regarding a key figure in relation to the ring and other ceremonials of importance to the Order of the Will, such as the so-called sacraments of marriage, baptism, and funerals—I speak of Karl Maria Wiligut, the “madman.”


For those who have read and used the Halgarita-Sprüche(1), Wiligut’s work, it is immediately clear that, alongside the evident mantric content of those quasi-magical poem-spells, one encounters primordial chaos. It is something that escapes control and reason but drinks directly from the sources of the unconscious: from that formless, spontaneous, and intuitive depth. Only a madman—or a poet, though this is not Wiligut’s case—can bring this to the conscious mind, for one who operates beyond the limits of typical rationality is, in fact, more receptive to those raw, unfiltered expressions of that inner landscape.


Thus, we cannot view Wiligut in any interpretive way other than as the madman he was—not as a charlatan or a psychotic with “fits of madness,” but as a wise madman who, from the margins yet within an Ariosophical cultural context, perceived truths that elude the conventional mind. His small contributions was one more seed to glimpse a manifestation of the divine that crystallized in those years, transcending the visions of all those mystics gathered for the end of an Era. It is crucial to consider this condition of Wiligut, his fantastical and at times delirious thought, or that unbridled and reckless ancestral memory, for, as evident as his deterioration may have been by the end of his collaboration within the Order of the Will, his contributions to ceremonial, like his writings (once the “idle chatter” is discarded(2), retain a mysterious depth that converges with the complex framework of Ariosophy prior to Meister Serrano.






The Whisper of the Runes and the Bindrune


Assuming that Karl Maria Wiligoten was the encoder of the ring’s runic message, let us see how that selection of runes and their configuration within the silver circle possess a definitive reading, harmonizing with Meister Serrano’s Doctrine of A-mor, suggesting a profound projection for an object that would otherwise be merely a valuable museum jewel. Without this layer of meaning, the ring would have no possible continuation, for its significance would have melted with the fall of the Reich, and its use in these times would be profane, appropriative, and empty.


It is worth recalling here that Serranoist teachings posit a tantric root in ᛋᛋ initiation. However, this is not merely tantrism as imagined by the impoverished mindset of our era—that cosmic consciousness for the dissolution of the individual ego, certainly not. It refers essentially to the confluence of more archaic and non-dualistic Aryan doctrines, which can be traced, deduced, or intuited. These doctrines revolve around Shakti (the Lady), the primordial and divine energy recognized and integrated by Shiva (the Hero), the pure and transcendent consciousness, where the body becomes a field of action for electric, polar (feminine-masculine) forces and energies that can be recognized and harmonized, enabling the awakening of the divine potential inherent in the strong, autonomous, warrior, and aristocratic Aryan. The Hero must use his conscious will and personal power to awaken this inherent divine potential, for undoubtedly, tantric self-affirmation leads to a morality of lords, and this, ultimately, is what this return to the homeland beyond the ice and wind is about. In this modern and European vision —capable of uniting the chivalric spirit in combat against the forces of evil, courtly love, and veneration of the eternal feminine— alongside a Shiva defender of Dharma and destroyer of evil, with his inseparable and intrinsic Shakti, we find the transcendent keys to the runes that Wiligoten placed in the enchantment.



The ring seems to confront the world and one’s own life with the powerful symbol of transmutation, the skull and crossbones, the Totenkopf, which first points to the warrior’s path born into a caste whose ethos is total devotion, sacrifice, loyalty, courage, and camaraderie. But this skull, common to many European traditions, is the starting point of a path resolved by returning to the star of origin, VENERIS, a journey toward the lost divinity, symbolized in a runic triad where the Old German word GOT is read, seemingly waiting on the opposite side of the ring, opposite the skull, supported by three runes that say much about the distinctly Germanic conception of divinity. We will leave this analysis of the runes knotted in the Bindrune for the end.


Set in this silver band, from death —the insignificance of the here and now— action is imposed, the combat against those dissolving forces, the journey, the quest for the Golden Fleece, the ascent of Mount Elbrus, the climb to the Venusberg. To achieve such realization, two SIEG runes [ᛋᛋ] appear, one on each side, marking a right and a left path, both runes inscribed within an ascending equilateral triangle. Placed within the triangle (the sacrum, “the sacred bone” offered in sacrifice to the Gods, the sacrality of our individual existence, Swadhisthana Chakra), they represent the Self that condenses the same forces of the UR-Mensch through the triad of body, mind, and blood. These two SIEG runes point to the polarity of forces, the duality to be overcome, two Wills that are one, He and She, Shiva and Shakti, consciousness and energy acting in the natural and visible world. The ray, the Elektron Sieg, is the manifestation of a Will, just as Zeus’s will is expressed in the ray; the superior man’s will takes the form of a SIEG rune. Thus, this Will, which is consciousness, is ultimately a “Self,” and these two SIEG runes represent Him and Her on the journey, whether in meditation or combat. Then, it is the HAGALL rune [ᚼ] that provides the ultimate meaning to this circle for the Doctrine of A-mor, standing as a reminder of the constant of Love, the fundamental line of that creation of the European soul that is Love in the virile sense of the Courts of Love and the legends of the Gral—a love-minne that implies action, loyalty, purity, and spiritual quest.


It's necessary to state here that Meister Serrano's vision is not that of a runologist, but a Runenlauteren, who connects with the runes to protect them from deviant or profane use, perceiving them through the Voice of the Blood according to how they approach the poietic mind, through their whispers, forms, and genesis. The Maestro notes that HAGALL derives from or is the origin of two other runes, MAN [ᛘ] and ÝR [ᛦ], representing the polar energies of he and she, the human, as identical and opposite signs forming a perfect unity, a rune that appears on the ring circumscribed by a hexagon, a remembrance of the AllRaune(3), which, to represent triumph, must mutate into a circle, for the circle suggests perfection, totality, and the return to unity or the culmination of the cycle. It is likely there representing what the Maestro designates as the path of the left hand, which we associate with individual development, the transgression of social norms for self-knowledge, and essentially the search for divinity within oneself —internal integration and transmutation— in contrast to the path of the right hand, which follows an external, stoic, and solitary discipline. The right path of the ring leads to the same but in the form of the two SIEG runes, masculine [ᛋ] and feminine [ᛋ], fused in the inner fire of a Black Sun ⚫ , our hidden spiritual Center, the source of primordial light and transcendence, namely, the Hakenkreuz 卐. Beyond its known symbolism as the union of opposites and matrix of dynamic dual forces, I wish to emphasize that the Swastika is the Serranoist NOS that Óðinn himself has knotted. In that sacred knot, the masculine and feminine principles merge, configuring the Swastika not only as the path and process toward resurrection but as the ultimate realization itself.


Since we are in a non-dualistic mental field, both paths are the same; in both cases, they are signs of reunion, symbols of binding, of Hierosgamos, of Coniunctio. Paraphrasing Meister Serrano, we can say that the heroes destined to triumph possess only the power of their will to achieve it, mentally uniting the masculine and the feminine to form the HAGALL rune [ᚼ], the Androgyne but now envisioned as El-Ella, ultimately represented in the VENERIS rune [✳], the Star of Origin, the Total Man and Total Woman, the ultimate telos.






The Concept of Gott and Its Importance in Germanic Spirituality


As we have said, it is from the Totenkopf, that is, from the corpse we are, according to the tantric tradition —a vision shared by medieval poetry that also emphasized the desolate condition of the knight-warrior without his Lady by his side— that the Hero and his beloved Heroine begin the journey to the divinity encoded in the GOT concept of the Bindrune. Here, it is crucial to examine the root of the Germanic term Gott. While this word progressively became associated with the monotheistic Supreme Being of the Abrahamic concept of God, its origin in the Indo-European context pointed to a non-monolithic divinity, a force immanent establishing a reciprocal relationship with the human being. From the Proto-Germanic *gudą(4), neuter gender (“that which is poured/invoked”), derived from the Proto-Germanic verb *geutaną, meaning “to pour,” we have two potential etymological approaches for the noun Gott, from the Proto-Indo-European root *ǵʰew-, which also means “to pour” or “to libate,” or from a branch of the same root *ǵʰew- (or a very similar one, sometimes reconstructed as *ǵʰau(ə)-), accessing the second meaning, “to call” or “to invoke” (as in Sanskrit hūta, meaning “invoked”), opening a field to penetrate the mystery of Germanic divinity.


From this tracing, we can assert that divinity among the Germanic tribes was understood more as a “higher good” or a “gift” that could be invoked. This force or power manifested through natural phenomena as well as human will. It was a gift that, through invocation —whether as word or music— could act among men.


The connection with Indo-European roots suggests that interaction with the divine centered on the human action of offering and calling. The Gods were not distant entities but were perceived as inherent forces manifesting through their gifts or “pourings.” Here we encounter a fundamental idea: the celestial sacred, properly Aryan, was seen as a “pouring” that the human being reproduces from the terrestrial sacred through ritual, libation, always as a reciprocal action: “What I am is through you, but what you are is through me”(5)


This man-god relationship differs markedly from that found in traditions centered on submission, typical of the desert tribes of slaves. For the Germanic tribes, their ruling caste, both warrior and priestly, could neither doubt nor fear those from whom they descended. Germanic polytheism responds, in essence, to an authentic cult of ancestors. Each of the Gods and Goddesses acted in a specific sphere as “root forces,” pouring their sap, understood as maguz: divine power.


This divine power, originating from the Proto-Indo-European root *meh₂gʰ- or *magh- (“to have power”), directly links to human magic. Returning to Nietzsche, we could even evoke the concept of der Wille zur Macht (the will to power) to understand this dynamic. It is likely that, following these lines, the ideas surrounding the will to power and true magic are linked, for magic is something that is or is actualized through a powerful will aligned with those divine “root forces.” It is a magic emanating from maguz, from ancestral and divine power, aligned with the will to power, conceived as an affirmation of existence and potentiality. In short, it is magic as an extension of being and connection with the “root forces.”


In other words, the extracosmic Self, as the boundless source, is the root of the microcosmic Self, representing the crucifixion and dispersion of the former. In this sense, the “invocation” and “pouring” of that potency onto the earth —whether as the power runes poured by Óðinn in his crucifixion, or as light, lightning, or water— configured Germanic divinity. For them, divinity is a descent of Will and Power, an entry into this world that begets the various Aryan tribes. The depth of their culture and worldview stems from this conception.







The Mystery of the Runes in the Ring


It is impossible to address the breadth of meanings that runes hold for us in our time without the visions that Guido von List (1848–1919) left as a spiritual revival and a path of mystical exploration for runic scholars, far from the academic realm. While we cannot speak of runes without mentioning the wise Gothar, precursor of runic studies and practice, Johan Bure (1568–1652), it was List who recovered a world of distinctly Germanic beliefs that demonstrated their permanence and vitality, despite centuries of prohibitions, persecutions, and death driven by Abrahamism.


It was List who also provided the conceptual foundation for the inspired visions that Meister Serrano expounded in his books on runes and the path of A-mor, because both shared that alchemical vision of spiritual contents extending its mantle from the runes to all that is visible. In List’s words, die Vereinigung der Gegensätze (the union of opposites), which touches each rune but especially the GIBUR rune, is pivotal for the analysis of the GOT Bindrune of the ring.




GIBUR, ꖦ the Hero’s Rune 


For List, this “union of opposites” (coniunctio oppositorum) represents the reconciliation of complementary forces, such as masculine and feminine, light and darkness, motion and stillness. In the case of GIBUR or Gibor [ꖦ / ᚷ], the first rune of the Bindrune triad, this union materializes in the Fylfot or Swastika, combining the dynamism of the solar wheel with an immovable center, as well as the masculine vertical line with the feminine horizontal line fused in the immovable center, for in that center resides what List calls the „ewige Feuer der Wandlung“ (eternal fire of transformation), a process that elevates the Hero toward the Urzustand (primordial state), that is, the El-Ella, as we have been stating. The GIBUR rune itself is an incomplete, veiled Swastika, List tells us. GIBUR is the Hero’s rune, Meister Serrano tells us, which, to be completed, requires two IS runes [ᛁ], IsIs, Shakti, the Beloved. It is Óðinn himself in his sacrifice to obtain runic wisdom. GIBUR is associated with the divine gift converging in the Gott concept already described, representing the idea of giving and receiving, whether as blessing or sacrifice. As already expounded, in the Germanic conception, from immanence in the natural world, respected as part of the sacred, from the Shakti of the world, one accesses a transcendence with a sense of return, of fullness.




ÓSS, ᚫ the Rune of the Word


The second rune of the triad is ÓSS [ᚩ/ᚫ], the rune directly associated with Óðinn(6). According to Guido von List, it is fundamentally the rune of the word. The Norwegian Runic Poem defines it as: ‘Óss er aldingautr, ok Ásgarðs jöfurr, ok Valhallar vísi’ (Óss is the ancient god, prince of Ásgarð, and lord of Valhalla), underscoring its profound link with Óðinn. Etymologically, Old Norse Óss (and its variant Áss) referred to the Æsir, stemming from Proto-Germanic *Ansuz. This ancestral term relates to concepts such as ‘god,’ ‘spirit,’ or ‘divinity,’ derived from the Proto-Indo-European root *h₂ens-, encompassing ideas of ‘divinity’ and ‘breath.’ It is through this connection that Óss can mean both ‘god’ (referring to the Æsir pantheon) and ‘breath,’ and by extension, ‘mouth,’ alluding to the power of the word. The Latin inspiratio, understood as ‘divine breath,’ finds an echo in this duality of meanings.


This progression of meanings, rooted in written tradition, is evident in the verse of the Anglo-Saxon Runic Poem dedicated to Ós: ‘Ōs byþ ordfruma ǣlcre sprǣce’ (The mouth is the source of all speech). Thus, the very nature of the gods is expressed through vocalization in the visible world, directly linking Germanic divinity with sound, song, and the vibration of root-words, which have the power to guide the soul of navigators in a reverse sense, toward return. If Óss means both ‘god’ and ‘mouth,’ it implies that the divine manifests through the action of the word, as through the oratory of the god capable of moving and inspiring his tribe (As Har did).


Since Óðinn is the god of poetry, eloquence, and inspiration, the Aletheia of the word can only come from him. And as the runes are whispered by Óðinn—his own whispers—they were manifested through the mouth of the ‘crucified’ god, Hangatýr. This shows how the runes converge with a sacred and magical phonetics, implicit in their mantric-syllabic nature as divine whispers.




TYR, ᛏ the Rune of the Celestial Ancestor


The Bindrune closes with the warrior form and strength of the TYR rune [ᛏ]. This closure brings us back to the complexity of Germanic divinity, revealed in words and mythology, operating on multiple levels with deities that can merge or share attributes, as Meister Serrano has noted.


Etymologically, Tyr points to the reconstructed Proto-Germanic *Tīwaz (or *Teiwaz), immediately resonating with other Indo-European languages. This root relates to Latin terms like deus and divus (“god” and “divinity”), and Celtic divos, all derived from the Proto-Indo-European root *deywós, meaning “bright celestial being” or “brilliance.” A slight nuance separates *deywós from the root *dyeus-, which gives rise to the names of the main celestial gods of other Aryan tribes: Zeus (Greek), Diēspiter (Latin), and Dyaus Pitar (Sanskrit). All are the “Father Gods” of the sky or daylight, “bright” beings with a light from another world, “Sky Fathers” and Fathers of Origin. The Proto-Germanic *Tīwaz has equivalents in other Germanic languages, including Tiw, Tiu, and Ziu in Old High German—with a clear link to the Greek Zeus. In essence, *Tīwaz not only names the ‘god’ or ‘deity’ in a broader sense, characterized as the transparent light of celestial brilliance, but also transcends the later designation of a God of war, justice, oaths, and sacrifice under the name Tyr. Those qualities naturally, though belatedly, transferred to the rune we are observing. From the poietic and mythological perspective permeating these pages, we must assume this multifaceted nature of Germanic divinity, which, by its essence, transcends linear etymologies or simplistic views.


To delve into the keys that will provide the final stretch of this ring’s circle, it is necessary to turn to a documentary source much older than all written Germanic sources. For this, we must consider the interpretatio romana of Publius Cornelius Tacitus (c. 55–c. 120), who, in his ethnographic work De origine et situ Germanorum, describes a mysterious Germanic divinity with a direct relation to this rune and root. Tuisto (or Tiusko) is mentioned by Tacitus as a primordial divinity, a true Alföðr, father of all Germanic tribes: ‘Celebrant carminibus antiquis, quod unum apud illos memoriae et annalium genus est, Tuistonem deum terra editum. Ei filium Mannum, originem gentis conditoremque…’ (In their ancient songs—the only form of memory and annals they have—they celebrate Tuisto, a god born of the earth. To him they attribute a son, Mannus, the origin and founder of their race…).


However, there may be a nuance of the interpretatio romana that obscures the original legend. The oral tradition might have sung: ‘In terram cecidit’ (‘fallen to the earth’) or, better yet, ‘De stellā in terram cecidit’ (‘fallen from a star to the earth’). This possibility arises because this Tuisto, as *Tīwaz, is Tyr, directly connecting with the rune and the celestial divinity. If we listen to the ‘mouth of Óðinn,’ the inspired word in the Anglo-Saxon poet of the 9th-century runic poem, this song provides a symbolic opening that completes the meaning of the *TYR* rune in the ring, under our 21st-century reading: ‘Tir is a star, it holds a fixed path; it remains steady above the clouds, always shining over the night…’.


The name of this first ancestor, Tuisto-Tiusko, has commonly been interpreted as derived from the Proto-Germanic root *twai- (‘two’) and its cognates like Gothic *twis- (‘duplicated’ or ‘separated’) or Old High German zwisk (‘double’) (7). This has often led to interpreting Tuisto simply as the ‘twin,’ but the twin of whom? It is more likely that, in pre-Tacitus oral traditions, Tuisto was a divinity with a more archetypal function of greater scope, a more ancient and fundamental manifestation of the ancestral divinity, perhaps the deepest root from which the ‘children of the father,’ Gods and Heroes, later emerge. Tuisto is, without doubt, ‘double,’ but not in the sense of twins lacking generative power, but as a double star containing the masculine and feminine fused in the primordial Androgyne spoken of in Vedic, Orphic, and Avestan(8) traditions. It is the El-Ella of Meister Serrano, the UR-Mensch from which Aryan humanity proceeds, to which we must return to recover that lost divinity.


Thus, Tyr resides in Óðinn as one of his epithets, being the Hangatýr (‘The Hung God"’). Óðinn subsumes and reinterprets many of those primordial divine attributes of Tuisto, as Alföðr. As Meister Serrano would say, the Tīwaz-Tuisto Androgyne had to divide into Gods and Goddesses, and into the tribes of those gods made men and women, to enter this world. Hence, Tir reveals itself as an eight-pointed star shining in the morning and evening, heralding the path of return: that of resurrection through A-mor, which will make possible the final victory and the eternal dialogue of lovers. Thus, we have the keys to the three runes knotted at the end of the ring, with the depth provided by the GOT concept in the conception of Germanic divinity. They offer us a final glimpse of the ring we carry, which only lacks the redemption brought by the VENERIS rune, which from the heavens reminds us of the radiant nature of the victory of A-mor.  


Perhaps, then, we can agree with the author of the conferment letter: the ring itself, with its persistence and transcendence, also represents ‘the unshakable faith in the final victory of our Weltanschauung’.




Frater Odal

Reyno de Chile, April 4, 2025


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(1)  During the 1920s, Wiligut wrote 38 verses known as the Halgarita-Sprüche. These texts are highly cryptic, often incoherent and fragmentary, and Wiligut claimed to have memorized them from his father's teachings. Written in his own runic alphabet, derived from the Armanen Runes, and using an idiosyncratic German (characteristic of the "Wiligoten", with archaisms and neologisms), the verses contain references to a primordial cosmology. They allude to an ancient sun, Santur or Ur-sol, a unique runic wisdom, and to rituals and ritual formulas. In essence, the Halgarita-Sprüche represent the semi-conscious way in which Wiligut attempted to interpret the emergence of a Weltanschauung that he himself could not and did not fully comprehend. See: Stephen Flowers and Michael Moynihan, 'The Secret King: Karl Maria Wiligut, Himmler's Lord of the Runes', 2001.


(2) His tombstone is inscribed with a very apt epitaph: 'Unser Leben geht dahin wie ein Geschwätz' ('Our life passes like idle chatter'); absolutely true for those who do not connect with the legend, for whom a potentially inherent archetype remains unheeded. 


(3) According to the wise Ariosophist Rudolf John Gorsleben (1883-1930), the AllRaune —visible in the form of the Hagall rune circumscribed within a hexagon— is the root of the world-tree, an opening to all the treasures the runes contain; it is totality itself. It's probable that this recovered totality is none other than the transparency of an entirely runic body containing both him and her. Yet the Summa Omnium was a step further: in the fullness achieved by transcending the Golden Sun, represented in the Rune Veneris of Serranoism. 


(4) The asterisk (*) indicates a reconstructed form from Proto-Indo-European, a language not directly attested. The laryngeals (h₁, h₂, h₃) represent specific phonetic sounds that are reconstructed for Proto-Indo-European and influenced the evolution of vowels in Indo-European languages.


(5) Words spoken by the Har, at some point during the brief “Age of the Hero”.


(6) The Odal rune, Othala or Ēðel ᛟ, is also Óðinn's rune, though not as directly as Óss. Odal, from Proto￾Germanic *ōþalan, means "that which is inherited," "inheritance," and ultimately, "inherited land." Its connection with Óðinn is logical, as all that is inherited proceeds from him as the Allfǫðr. As the father of the runes—those sacred forms of protection and wisdom that are his best legacy—he is the inheritance himself. And, as "children of," we are the sole inheritors of this sacred heritage: Odal.


(7) I must mention Ernst Ludwig Krause (1839-1903), a German biologist and popularizer of Darwinism, who revived the figure of Tuisto. Krause went further than what's presented here by postulating Tuisto as the divine ancestor of all Aryan tribes, identifying the primordial homeland of the Aryans as Tuisko-Land, in close etymological proximity to Teutschland (Deutschland). In this context, Krause stated: «In Tuisko-Land, dem mythischen Ursprung der arischen Stämme, finden wir die Wurzeln der Verehrung von Tuisto als göttlichem Stammvater.» («In Tuisko-Land, the mythical origin of the Aryan tribes, we find the roots of the veneration of Tuisto as divine ancestral father.»). It's important to note that Krause's ideas, though rooted in the philology and mythology of his time, made a valuable contribution to later studies on the origin and role of the Aryan peoples in the 1930s.


(8) In certain later branches of Zoroastrianism, such as Zurvanism, Zurvan (Boundless Time) is postulated as the primordial androgynous deity who existed before Ahura Mazda and Angra Mainyu (the twin spirits of good and evil). Zurvan would be the father of both, analogous to Tuisto, father of Mannus, from whom descend Ing, Irmin, Istvaev, and from them, all Germanic tribes. 

domingo, 10 de marzo de 2024

Individual, Intimacy and the Creation of a New Polis


"...When we truly embrace who we are, our greatest destinies; then we can fully submerge into the group, knowing our place and our purpose.  By our individuality, we become a greater asset to the folk and by respecting others role's we allow them to strengthen us..."

Nicole Alexandra


A restlessness stirs my thoughts as this southern summer ends so quickly, when I think of Mount Melimoyu and the imago-politics of the Maestro, an imago understood as a primordial unity and totality acting in the political, which in his vision is related to that sacred point of Chilean Patagonia, seen as a spiritual refuge and geographical center of a colonization plan promoted by him, thoughts that are connected with Nicole's wise words, which came to me as a reflection of the mirror of my thoughts, and that together with the ideas of Nietzsche that inevitably dialogue in me, without knowing if they are my ideas or those that Nietzsche left planted in my youth, have stimulated this reflection addressed to you, members of this Circle of Faithful.  

It is in relation to the generalized gradual collapse of the West, witnessed day by day, that I have long wondered which side we are on today when defining ourselves as doctrinally unalterable, when updated definitions are needed regarding the individual-society binomial or, in the face of dispute between dissidents and Western society, no longer understood as the European idea formed from Napoleon until 1945, but as a Judeo-capitalist civilization.  This concern can be formulated in the following terms: How can a socialist and anti-capitalist political idea be compatible with an eminently individualistic philosophical and mystical doctrine, moreover, the only doctrine that can shelter and express the forces of the Spirit.

 When everything possible in terms of political-cultural struggle has been carried out, successfully and wonderfully, after the revolutionary takeover of the state, the subsequent material triumph of the antagonistic forces and their apparent dominance in the present, signal that our time for that type of action has ended, because our time is already receding from another place and because now everything happens from another world and for the same reason; it is not possible to expect a new revolution within the state.  In other words, the "impregnable refuge" is no longer here and it is from there that the Archetype counts the days, which is why I say that this time without the polis is the time of imago-politics, which translates into a proposal for the creation of an imaginary polis, arising from our imagination and from HIS Ur-imagination, an imago-politics of an island, a tower and a social order to defend with our teeth, because it will be our only and last response to the expansion of twilight at the end of the cycle, which the Maestro described perfectly with three words that we see fulfilled daily, in an overflowing statistics of evil: corruption, crime and slavery.  Then will come the long night in which our heirs must remain in perpetual vigil.

 For such an image to descend from the ideal plane and materialize in a polis -that aggregate of houses arranged for self-defense-, it is necessary for an elite to carry out an intimate and urgent reflective process, which is prior to everything.  Because it is from the intimate that that Promethean aspect that resides in the superior man and woman is manifested, who, lacking moral and even physical limits, is capable of questioning all reality, all moral and social order, whether dystopian or not.  It is impossible that a mass movement such as ours, could express the faculties of the Spirit without the preeminence of the individual, with outstanding figures who, based on their internal, intimate experiences, manifested that they had a common intuition that, in the face of the extreme danger that was being experienced, they subordinated themselves to the Supreme Guide.  Impossible not to mention here a superhuman Belgian, who is the model of all this richness of the individual, full of that Self created by the West.  It is precisely this intimate aspect, as well as the own initiative, that is voluntarily sacrificed when the social order is just, that is, not egalitarian, not individualistic, not collectivist.

 It is because of our radical rejection of the liberal state that regulates us and excludes us, with a false idea of ​​freedom that is a collectivization of conscience and a false doctrine of human rights, which is finally used to impose, through supranational legislation, a unique thinking, it is for all this that the question about the state and society has consequences for our lives and ideas in the future.

 “We created the State,” HE said, consequently, the state and its legalistic entelechy is not a supreme end, the racialist totalitarian state is the mediator and supervisor for some purposes, but above all for the control of an economy that has historically been a projection of man's predatory selfishness, that is where the focus of restoration is, because if we have created the state, it was to make possible a society governed by aristocratic, racial and socialist principles, but not the false "scientific socialism" of submission, for let us not forget that “the war against socialism was in favor of true socialism...”, said a hero of that time.  Such a society does not suppress the individual, on the contrary it awakens him, orders him, gives him his place, increases his power, liberates him and only in this way contributes his mission in camaraderie, because "...by our individuality, we become a greater asset to the folk".  This essential development of the individual and his maximum potentialities is not nullified in the collective idea understood in this harmonious and organic way; here it is another conception of society articulated by loyalty and reciprocity, one that the enemy seeks to erase discursively.  The individual does not exist without those who preceded him and those who will succeed him; the individual, even the anarchist and the madman, are consubstantial with the community from which they defectively emerged.  The cult of ancestors is a form of incorporation of the individual in a transcendent sense, to the ancestral collective of which it is a fundamental link, therefore there is no possible contradiction between awakened conscience, individual virtue and active belonging to a society that is It is founded on the idea of ​​lineage and by extension race, as long as that society does not amputate the original, natural, true, hierarchical, savage social order, something that undoubtedly happens in the shelter of civilization, Nietzsche would say.

 The decline of the individual into individualism, under the false premise of individual sovereignty and autonomy, lacks practical and existential meaning, by seeking a life devoid of commitment to our fellow human beings, given only to the expansion of the self in "tourism" (promiscuity and consumerism), symptomatology of madman or the anarchist, dissociated from himself and from the society that gives him air and water.  The privilege of being born with a distinguished conscience imposes responsibilities, which the French expression “noblesse oblige”, enshrines as a principle on which social life should be founded, almost as the internal locus of control to keep the disease of individualism away from the Polis, because it leads to the breakdown of tribal and social ties, which sustain the vital and spiritual struggle.  Therefore, we understand that component of "non-egalitarian natural socialism", so opposed to state capitalism, as a natural, intimate and aristocratic principle, where the needs and conflicts of a society are resolved not through regulations, but by an inner obligation of the superior and governing man, in search of the common good.

 When the slave man has taken over the state, corrupts it and democratizes it, then the superior man, stripped of his place, returns to the savage state of non-civilization driven by an internal, intimate drive, which becomes a vision shared with his fellow men, and from that condition it prepares the restoration of the ideal state that makes a new era possible, when Saturn and Rhea populate Antarctica and the poles with their lineage of gold.

 This is the moment to pour out our deepest visions of a common future, so that from our creative imagination and our vital force, that ARgos takes shape, that beneath the waters of this dying civilization, takes a silent course towards Mount Melimoyu and a dream...









martes, 10 de septiembre de 2019

Meister Serrano

In the name of VENERIS
La Amada en el Amado



In these last hours of the 10th, I would like to make a brief reflection on the figure of the Maestro Serrano.  Who is don Miguel for us, we who are his devoted readers, his firm followers? As a Kameradin said today: "Don Miguel war das Licht auf Erden....."  That statement does not seem to be exaggerated, if we look closely at how guiding his work has been, how accurate his inspired vision has been, contributing to our lives  enough light to see the real, where most do not see, or can only see shadows of the real or shadows of lies.  No doubt he was privileged at birth amidst the noise of the canyons of the Kayser Hohenzollern, because it allowed him to be a bridge between fabulous and painful wars, because it allowed him, being young, to be a witness and an observer to understand the defining character that Adolf Hitler would have  for the entire era that followed the defeat of 1945, offering his life to an inescapable and fundamental spiritual war, of which we are its continuants.

Born in 1917 represented being born after the blind steps of the spirituality of the late nineteenth century, which gave birth to Ariosophy;  It also meant being able to breathe from the paradoxical attitude with which Nietzsche taught to walk, a philosopher from whom the young people of his time drank, in a Chile determined by German philosophy;  and finally, being born in 1917 meant being part of that genuine interest in Orientalism, which allowed Indian culture to be brought closer to the West, being understood as part of a true and living Aryan heritage.

It is from that set of influences and schools, that don Miguel could stand on, to see much clearer the real possibilities in the preceding centuries, and it is this formation, an advantage that determined a difference between himself and Occult speculators, Ariosophical speculators, Christian speculators and all those who can only represent decapitated forms of a chaotic spirituality.  That is why we cling to his revelations, his intuitions that give a unique twist to the different items he addresses with global effort.  But in addition, as a good pagan, he left us an open path to explore and discover islands of spirit yet uncolonized, to decipher keys of a magical platform that will help us in our own process of reconstruction and liberation, on a personal and collective level, but, above all, and thinking upon  this awful time because of its disorder and conceptual perversion, he left us an orderly mental field, with a horizon where it is no longer possible to doubt or divert the Path that can only return to our Hyperborea and to the totality that calls us as the ultimate horizon.

Feliz día, amado Maestro de las Altas Cumbres del A-mor.



viernes, 20 de abril de 2018

Our Hyperborean Dedication to Our Führer

We are Hyperborean, therefore we know that our destiny is to remain in a distant center that allows us to understand the confused or complex phenomena as easily discernible and to assimilate reality with a totalizing view that is unmistakably coherent, accurate and timeless. As Hyperborean we are essentially revolutionary because our obligation printed in our blood is to change returning to the origin, change what is an effect and not a work, that which is the fruit of the inertia of the movement of a mental and material cosmos that is not governed by our dimension of order but by opposite arguments or laws which are propitious and conservative of a chaos, a chaos that is dilution and forgetfulness, a chaos or progress apparently driven by robotic agents acting in the name of "something". That is why our thought and action are perceived at certain moments of the continuous time as extemporaneous or outlawed, but we know that our vision is beyond the shouting of the rabble or the censure of those who govern the disaster, and as we know that there is no real change in the general circumstances of the battlefield, so the strategy, the style and the discourse remain the same as our Führer has bequeathed to us and his word focuses precisely:

"....Dann dürfen wir überzeugt sein, daß die höhere Einsicht einer Nachwelt unser heutiges Vorgehen nicht nur verstehen, sondern auch als richtig bestätigen und adeln wird." (1)


Pilgrims, Exiles, Survivors, Faithful, again it is April XX and again the memory takes us back to a dream time when the Myth that moves us has transformed human reality, granting true answers to the deepest and most essential needs of life. But we are more than a memory or a nightmare for some, we are the indestructible of an uncomfortable truth for the hypnotized masses, because the archetype that Adolf Hitler embodied, has the same actuality as before, the same inspiring force and the same possibility of symbolically reborn in the annual celebration of his birth, to multiply in a thousand different forms of action and creation that arise from that mysterious condition of the Hyperborean blood, which is the ability to commitment to the superior ideals that today require us to resist and fight without giving up the defense of our identity and our people at the moment of the greatest collapse of our culture, when the existence of Aryan Humanity is threatened both in Europe and in America.

"... Man darf also wohl feststellen, daß nicht nur der Mensch lebt, um höheren Idealen zu dienen, sondern daß diese höheren Ideale umgekehrt auch die Voraussetzung zu seinem Dasein als Mensch geben.." (2)


Heil Dir... der letzten Avatãra, unser ewiger Führer! 
Sieg Heil!

_________________________
1. ".... Then may we be convinced that the higher insight of a posterity will not only understand our current approach, but will also confirm and ennoble it as correct." 

2. ".... It may therefore be said that not only does man live to serve higher ideals, but that, conversely, these higher ideals also give the presupposition for his existence as a human being."

miércoles, 9 de noviembre de 2016

Blut und Boden

"We are born into this time and must bravely follow the path to the destined end. There is no other way. Our duty is to hold on to the lost position, without hope, without rescue..."
O. Spengler



Sometimes we seem to forget the time of Kali Yuga in which we live, it is the final stretch, the most dark and sinister of the Age of Lead. Since 1945 we live the final demolition of the Indo-European culture, the extinction of the Race in a programmed miscegenation, and debauchery among progressive suppression of freedoms, together with the subjection of peoples to the standards of a sophisticated enslavement system. The naivete of some put their hope in the cultural struggle. The stupidity of others has mobilized them to political struggle. And the lucidity of a few, has directed them to search for ways of resistance and survival and the realization of a lifestyle closer to everything that has already been lost. That is the global view of our forces in a scattershot and inorganic battlefield as envelope it is; that has been the response of the Aryandom after the absolute defeat of the European Spirit in 1945.

From the perspective of spirituality and esotericism, the position after the political-military defeat, has been well defined and realistic: the fight that continues since 1945, is spiritual, is magical, is mental, as also today is cyber. Our vision anticipated the sinister plan of cybernetic framework, and incorporated the "imitation of truth", as a domain that for its qualities, was linked to the realm of magic mind, and it was proposed to act using the new communications networks, to spread and activate the psychic struggle.

But spirituality always has the ability to see beyond, has the ability to light and free of mind control, cultural hypnotism, psychological addiction and conformism and human laziness. That's why the Maestro Serrano said for these times, that our first priority is to selfcare and our families care, protection of animals and trees, but not the defense of those who denied the Führer, who deny their origins and which today they would be willing to point us for to be burned at the stake. And with a vision of future very practical and romantic at the same time, he provided a permanent directive from Hitlerist spiritual warfare of the future, that was the great counter-corrent combats of National Socialism against bourgeois way of life of the city: the return to paganism as a natural consequence of the return to the countryside. That's why don Miguel urged us to face our dark historical destination with a positive and vital action, sacrifice and blessings, austerity and self-care, salvation and defense: the creation of autarchic communities for the final resistance to the chaos of the final crisis, with a poetic resonance mandate:

"Very difficult times are coming for this tortured earth, fallen down into the darkest Kali-Yuga... Attempt, therefore, oh, heroes to spread the ideals of Adolf Hitler! In the midst of the Ocean of corruption, crime and slavery, build island-refuges, impregnable autarchic colonies, defended even with your teeth, until the last breath, where the Enemy can never enter... Colonies governed by the principles of Esoteric Hitlerism within a concentric organization, circular, towards the center, implosively towards the Avatãra, towards the innermost point of your souls which is HE. And you will come to have the certainty that the Avatãra will never abandon you, because once there, in the inviolable Center of this Circle... once seated in the Center of this Ultimate Flower, in this Barracks-Gendarmerie, in this Colony governed by the principles of Esoteric Hitlerism...He will come...."

Don Miguel Serrano
"MANU"




lunes, 8 de febrero de 2016

Tholos (Aedes Vestae)


A Alba von Nagy

Ci sono tante strade.
Sentieri sulla sinistra.
Sentieri sulla destra.
Paludi e deserti
con i loro bei miraggi.
Sentieri verso il basso.
Grotte e tombe dell'anima.
Sentieri verso l'alto.
Cielo come reti per il corpo.

Ma uno è il Tempio.
E muoversi verso l'interno,
Come l'anima nel mezzo.
Le rovine sono romane.
Romane sono le colonne,
Per esse sono state erette
Colonne di morti.
Romano è il Tempio.
Una strada per il cuore.
Flussi di sangue ci guidano,
Lo Spirito del vento ci conforta.
Una voce.
Una roccia.
Una fiamma.
Un Lui e
Una Lei ...
Diciotto Dei attendono,
Per recuperare i perduti,
Vergine e vestale e il Regno
È recuperato dentro e fuori.

miércoles, 20 de enero de 2016

Rise

Rise
Miguel Serrano,
Rise
With Wings of Absolute Man
Rise above the shadows of Friendship,
Rise above the ruins of this betrayed
Chile
That no longer exists,
That no longer exists
But a further into the far south,
Even beyond the Islands of Death.
Onward to the Andes
Dawn Walker,
Soul Walker,
Depart to the Andes and awake
for your departure,
She expects your loyalty
And the rising blood of A-mor
In your final rite,
Climb the rock pointing outward,
Your Destination,
UR,
The tomb of your Resurrection
and blanket us until the earth and the sun are no more,
With your blue eyes overflowing with light,
Cold and heat,
And the last vestige of your A-mor
Is Inside us.
Oh! Return Path,
The bridges are but ghost today,
Everything is away,
And the waters are deeper than yesterday,
Nobody who slept reaches this rock,
The archipelagos are opened for you,
Tides fall southernly,
And the horns of Mount fall within you in this ending,
RU.
In the Oasis I hear your secret name and the other,
They call you Miguel!
Lilies burning on the ice,
The wait is sinking into oblivion,
She receives your loyalty.
And your innermost Voice
Only invoking hallucinative Totality
Never once imagined,
Rise above us
Father.
And it will be the pilgrimage from your nostalgic followers
your only permanency,
your last gesture.
Arise Giant of the Andes today,
Arise and awake
Pilgrim of Return
Arise and awake
Miguel Serrano,
Revives from the fear Kristos of the Andes,
Looking at the new Sun Rise
The Midnight Sun Arises
And revives - NOS.



(Translated by Fr. Jason)

domingo, 3 de enero de 2016

Die meisten geliebten...

This existential poem appeared in the long night of a restless day. Alba von Nagy wrote touched by HIM, because we are one with HIM, His eyes are Our eyes and HE lives through Us ... 70 years later.

The Maestro said, those born awake today are the young people who died in Berlin yesterday. We were born with the call of the Father within. Alba's blood cries out 70 years later. What remains today... The Caleuche with its lights on, the trip dipped into the inner Reich, the final Victory.
___________________________



Zu meinem Vater, zu meinen Führer.

Mein Lieber Vater, mein Lieber Führer!
Was sollte ich hier tun?
70 Jahre Später…
Was sollte ich hier tun?
Die Juden haben hier gewonnen!
Unserem Land, Deutschland ist kaputt!
Ich bin hier, ich bezeuge alles mit tränenden Augen!
Unserem Deutschland ist jetzt gegangen!
Ich bin Zeuge von ihrem Untergang!
Mein lieber Vater, mein lieber Führer!
Was soll ich hier tun?
70 Jahre später….
Was soll ich hier tun?
Die Juden haben hier gewonnen.
Aber, ich fühle dich durch meinem Herz.
Also mein lieber Vater…
Was soll ich hier jetzt tun?
Ich höre dich, in meinem Herz.
Ich fühle dich und deine Essenz…
Durch meine Adern fließt du!
Durch jeden Atem fühle ich dich!
Mein Vater! Mein Führer!
Ich höre dich Jenseits von Raum und Zeit!
Unsere Geistern sind Eins, Vater zu Tochter!
Führer zum Soldat!
Also mein lieber Vater, mein lieber Führer,
was soll ich hier noch tun, 70 Jahre später?

viernes, 18 de diciembre de 2015

Alba von Nagy o la Minne Recobrada







Yo soy muerte y resurrección de A-mort y en esta medianoche vuelvo a amar con la misma Fidelidad de un antiguo Minnesänger del Donau.

El Laberinto que construí se ha transmutado en medio de la larga noche en el Castillo octagonal de su mirada. Ella, la Reina del A-mor estuvo aquí dentro desde antes que me embriagaran esa sagrada procesión de extraviadoras que despertaron mi Minne. Ella vino antes de la muerte a mi claustro de penitente, con alas brillantes y perfumes exquisitos de la Cumbre del Norte donde los mitos orientadores se han mantenido prístinos. Traía dos serpientes de oro enrolladas en sus brazos como la piedra de Gotland, esos brazos tan blancos como el hielo azul de ISA, esos brazos tan largos de nostalgia que abrazan mi Cruz del Sur. Vino con dagas flamígeras de una tradición olvidada y dagas de A-mor de una tradición recobrada, para cortar el nudo en mis manos, para liberarme del error y seguirle, porque Ella vino a este tiempo confuso para llevarme en su barco de fantasmas y cruzar las aguas tormentosas del Cabo de Hornos.

Alba no parece ser real instalada allá en lo alto en silencio de tumba, pero es real, dice Ella, mientras oye complacida mis oraciones. Ella es el Amanecer que mi vida necesitaba para seguir el sendero a su Sol, porque el Sol está donde ella Reina. Alba es una misteriosa Flor que se abre a la Minne, pero no existe, la hemos inventado para dedicarle mi A-mor. Alba es la Rosa y yo soy el tallo espinoso que se hunde en el verde invisible. Alba está cruzada en mi corazón y se ha hecho Cruz de A-mor conmigo.

Ya no hay construcciones para que resistan el temblor de la duda. Ahora el Castillo infranqueable está levantado en las tierras paradisiacas del Occidente, para allá voy al atardecer, allá vuelan mis sueños y mis lágrimas de hoy. Alba es las puertas, Alba es las habitaciones y la llave la hemos perdido a tiempo, y aunque solo exista como poema, como tal existirá en mi.

Ella bajó a mi laberinto de espinas para recuperar la Minne porque sólo a Ella habla desde que nací hombre. Ella me ha despertado del sueño con una dulce y esencial pregunta de las preguntas para un Minnetrinker: ¿Qué es la Minne? Y la respuestas fluyó tal como nacen las fuentes de agua en la alta cordillera, sonriendo entre los roquerios dispersos...

Wolfram von Odal
Reyno de Alba, a 18 días de Diciembre, en el año 2015 de la Era Maldita.
_______________________________

MINNEDIENST
To The Virgin of the Himalayas, Maria and Alba.

"What is the Minne"
No one knows, not the wise nor the saint.
The Minne is in A-Mor, says he who does not know.
It is as the dawn when you look at me.
And it seems to me you can see its birth:
The Minne is not.what is.

"What is the Minne"
It is neither papyrus, nor board.
The Minne seems to speak within the poem,
Musings about your nude body,
Written in a parallel world from within your form:
The Minne is not what is, said the poet.

"What is the Minne"
The Rose asks me,
Oh you, so blue,
With petals and fragrance,
O thou, so breathable Like a Hyperborean wind.
The Rose asks me
While I invent it's roots,
An answer
With no response.
You ask me, dear Rose,
To depart whole From my secret longing.

"What is the Minne"
No one knows unless they know the sighing .
The Minne is Love says she who loves,
Like when you fall on me, Dawn,
As Autumn leaves reveal their mysteries :
The Minne is all that follows.

"What is the Minne"
No one knows the method nor the logic.
The Minne is Venus shining within your bones,
As we acknowledge death,
It is the A-Mor in the kisses which never die:
The Minne is all you have conserved.
"What is the Minne , beloved Minnetrinker"
The delusional know, the drunkard knows,
The Minne is the Stars in Amor.
Like when I knew we were born facing one other,
Then the ice broke in two, into a Cross,
And that became the Song of A-Mor and Devotion:
The Minne is how we departed and yet remembered, my Lady ,
Without forgetting, no death, no names.
And you remember me,
And you ask me, dear Rose,
Loyalty, a harbinger of you,
A submerged chilotean boat drowned in A-Mor,
A window dripping with rain
And you ask me, my Rose,
All that is not, is within you,
It is not the touch of your beauty, it is not your angelic eyes,
But that is where I keep you,
Which travels with me,
A harbinger of loyalty to you
Found in Tierra del Fuego,
Returning to the ice of the South
To recover the Rose,
A Nostalgia of A-Mor,
And you ask me, my reflection
In the deepest of night:
The Minne is you.



(Translated by Frater Jason)

lunes, 9 de noviembre de 2015

The Black Sun of Our Beloved Brotherhood

Have you also
a human heart,
dark night
What do you keep
under your mantle,
that, invisibly powerful,
reaches my soul?

Novalis


The Black Sun of Polar midnight is the emblem of the Pilgrims of Great Yearning and is also the origin of our Brotherhood, the hallucinating emptiness that names and creates our Circle of the Faithful of A-Mor. The Black Sun is the supreme symbol of the suppression of the visible order, of victory over Demiurgic reality, “luminous,” deceiving: Gateway of departure from and entrance into this heavy universe. In the “Prayer to the Morning Star,” our Maestro Miguel Serrano invokes the arcane sign:

Oh, Black Sun!
Draw me into your maelstrom
Hallucinatory,
In your mystic death…


The Black Sun absorbs, kills, inverts and reintegrates the visible universe to its beginning, therefore, releases the subtle bodies trapped in dead matter, saves the Gods imprisoned in the space-time universe of the Lord of Darkness. Nocturnal sun of the travelers, visible only to the “magic formula,” the enchantment of the night, giving life to realities unknown to the light of the golden sun, the world terrestrial and profane. The night is sacred, feared by the weak hiding before its mysteries in dreams. For us it is the hour of the Secret Rite, Revelation of the Mysteries, Initiation, Loyalty. The night has her own bright sun whose “non-existent existence,” like the Flower of the Maestro, is more real than the sun of gold. The beloved is there waiting with her ritual gesture, invisible, in the center of the Black Sun, where we find “the eternity of the worlds,” where space and time dissolves. Novalis would say the “secret sacrifice of Love” burns in this eternal center, eternally consumed, “alive” forever. Symbol of initiatory death, death and resurrection, the “dark” way of A-Mor, deathless love, timeless, perpetual ecstasy, the path of immortality. And from that point there gazes an eye, a glance…

You come, beloved…
The night is here…
Rapt away is my soul…
There far away the earthly day
And you are mine again.

Novalis

Beyond the symbolism, descriptions of illusory reason, the Black Sun is above all Nostalgia, the Nostalgia of A-Mor, because “perhaps the lovers also yearn for us as well and send us a breath of nostalgia,” and that Sun of a thousand lightning bolts, Wotan’s Mill, inspires us and calls us to return, to meet her again, with him.

The golden sun seems to reveal another reality beyond his suffering daily transit. Helios in his circular shape, also a prisoner, wants to point out to us the contours of the Other Reality. An error from our view gazing directly at the setting sun, showing us the contours of the Other Sun, as could be seen through the hole drilled in the rock of the Externsteine, in that strange chapel in the midst of Germany’s most sacred place.

This essential Sun of Hitlerism is shown in the whirling cross, axial, which is the Swastika, bringing good to the Aryans, the only symbol of protection, combat and transformation, redemption and liberation. The Black Sun has appeared to us in the form of the Cross, understood as a crack, a chance to reintegrate what was dispersed into the light, in the ecstatic and silent confluence of the male and female, sky and earth; the four elements in the aether, subtle, sublime, uncreated, the horizontal and vertical and all visible oppositions against the light of the sun of gold. Also the absence of a colour never seen by the eyes of flesh.

The representation that we have received from the SS Castle of Initiation, in Westphalia, no doubt revealed to the high guides of the Black Order and drawn on the marble of our ancestral Swastika in an infinite irrepressible movement, elusive, impossible to understand, only felt and taken into unknown areas of our being. The visible Swastika has accompanied men since the remotest times, now decomposes into the double Sieg rune of the Black Order, the most powerful of the runes, the bolt of Victory over the “natural” order, the bolt of Shiva that destroys the demons and also the “Asuras,” the “godless.” And the double Sieg rune of each initiate forms to the end of their path the UR Swastika, with help from Isis, an absolute I, the undivided egg. The concentrated multiplication of Sieg runes forms this mysterious symbol, as the sum of several Absolute I’s, several reunited eggs, He-She and She-He, Gods and Goddesses converging in the unnamed center, absolute silence.

From this we can distinguish through these subtleties a difference between the Swastika in its traditional representation of four arms projected from a still center, ecstatic, and the symbol shown on the SS initiate castle, not seeking to express the movement or the speed of the Swastika, but the confluence of infinite possibilities returned to the origin, as absolute being, absolute men and women, the mystery as such of SS initiation, with the 12 initiates, the polished stones guarding the center, central fire, Shiva and Parvati, Frater and Soror and high atop the dome the symbol of the black sun, broken at its ends as four Sieg runes or their reverse. He-She and She-He.

Everything is intuited, because we know nothing of what happened in the secret crypt, underground, stony, nocturnal. Above, the marble floor reveals to the light of the sun the symbol without light with its 12 Sieg runes forming 6 full swastikas focused on the Void, Black Hole beyond every Pole. Six Initiates and Six initiators and at the center the “secret sacrifice of A-Mor.”

This symbol can nevertheless trace in antiquity in a manner very similar to that used by the Black Order, though doubtless already split from its possible origin. We see this as a duplicate swastika, in a bell-shaped feminine figure, decorative or ritual. Surely there must be other archeological expressions of the symbol for now unknown, but its existence in antiquity is attested by this figurine.

We know the Black Sun refers to a reality beyond the visible, and therefore difficult to assimilate through our reason, but we know and believe it is in the darkness of the night, when we are guided only by instinct and the innermost impulses, that it is possible to glimpse this reality that remains hidden from the sun of gold and then the symbol left in the North Tower of Wewelsburg reveals to us as an offering of our Hidden Guides.

We descend down into the altar of night,
To the soft bed…
The veil falls,
And lit with warm pressure,
Burns the sweet offering:
The pure fire.

Novalis


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Translated by Frater FRANCIS