• The Emptiness is the illusion, if it is not the Emptiness to Supremacy
    Azsacra Zarathustra

Emptiness. Absence. Nothing. The concept of Nothing has been a topic that has inspired two responses in literary thought; either it has been one of immense fascination or a subject which has been entirely dismissed as not being worthy of serious speculation. For the purposes of this article, I shall be adopting a stand point in accordance with the former, in the regard that the concept of Nothing, of ‘Absolute Zero’ is one of the most profound and important aspects of philosophical thought which connects us with the deepest and most vital aspects of Sanatana Dharmaor the Primordial Tradition.Throughout this piece, it is our intention to examine how this understanding has influenced the work of Azsacra Zarathustra and is an integral part of the Shunya Revolution, which takes us on an implosive journey of self-annihilation until the point of ‘Absolute Zero’ is reached, leading us in a lightning flash across the Abyss towards the Übernoumen. The intention here is to weave together different strands of both Indian and European thought to provide a historical legacy which culminates in the Shunya Revolution. In order to commence then, we shall first examine the concept of Shunyaitself.

  • For this reason India should invent its own Pre-Indo-Aryan form of Absolute Revolution ― SHUNYAREVOLUTION, which navigates in two directions ― both inside the human Code, and in a concrete historical reality: Time has come to Blast the economic world at Once ― from within and outside!! … Only soaring Upwards in a Strong Vertical Fashion ― through the all-destroying middle of Emptiness to Supremacy! ― All the aggressive percussive centers of Will to Power ascend; up to the Supreme [Terrifying!] Zero Point ― Nothing to Power! And even further ― to Nothingness [Nothing-Will!] compressed in the Power of Over, thus breaching, at once, all infinite emptiness’s and absences!![1]

Shuyna here, is of course not a mere mathematical expression which equates to ‘zero’. The Hindu merchants of yore followed certain simple mathematical rules. If someone was in debt, the numbers should be negative, and if money was due to him, the numbers should be positive. If it was neither, the numbers would add up to zero. This introduced the concept of ‘nothing’ which is what Shunya is all about. Therefore, it does not equate to being a mere numerical expression, but is instead descriptive of a state of expression or existence. Early Sanskrit texts also refer to zero as pujyam not Shunya. Shuyna is therefore, Nothing. But how easy is it for us to understand Nothing – Absence in its purest expression as infinite Void? The answer is it is not, and Shunya, under a variety of names and in a dearth of different cultures, has always been regarded as one of the greatest metaphysical and philosophical mysteries. It is the core of the Primordial Tradition itself which inhales and exhales creation and destruction from its void of being, beyond time and space, form and function and the paradox of forms and ideals. Shunya is the mystery of mysteries and exists in a state which transgresses the boundary of existence itself. We can find expressions of this within the Mahabharata, the Tao Te Ching, the Buddhist writings of Nāgārjuna, and key European philosophers, who we shall cite later in this article to explain their connection to the concept of Azsacra Zarathustra’s Shunya. Before examining the role of Shunya however, it is important to understand how the writings of an earlier philosopher, Friedrich Nietzsche, relate to the Shunya Revolution.

  • I do not teach a primitive replacement of one human rule by another, which could be even more human, but the most severe capture of absolute superiority through Nothing to Power and the statement of total prevalence through Emptiness to Supremacy. That means: one having ears… finds them already cut off.Azsacra Zarathustra, Nothing to Power and Emptiness to Supremacy

Azsacra Zarathustra’s work with the ideas of Nietzsche is more correctly interpreted as an inevitable evolution of Nietzsche’s thinking, rather than an academic dissertation or an implementation of an existing idea. In light of this, key elements of Nietzsche’s thought, such as the Overman or Übermensch have been remodelled, as what I would term a natural progression of thought. The Übermensch is one who has successfully crossed that risky and dangerous tightrope that spans the yawning abyss betwixt God and Man, and is a creature blessed with both aspects. The Übernoumen, takes this concept even further and annihilates the ‘Man’ to replace it with a concept of mind which is far closer to mysticism and esoteric thought than that of Nietzsche’s original concept, for to succeed in the total abnegation of the principle of ‘Man’ is to align thought with the principle of the cosmos itself. It is indeed a perspective where the whole anthropocentric view of ‘Man’ has been revealed in subordination to amor fati or ‘love of fate’.

  • The Overman indefatigably practices so that his Pure Über/ “Over” could surpass the partial and small-biased “man”, the tower of the vision of universal Non-existence. And this way is always one: from the Overman (Übermensch) — through his destruction — to Over Without “man” (Überohnemensch); and then and further away — to Overnoumen (Übernoumen).

It is not enough for one to merely cross the bridge…it must be incinerated so that return is impossible, and that once Man is surpassed, it is a part of his linear progression, that it is transcended, purged, and finally annihilated. It is in this final annihilation, that the concept of Shunya is introduced, as Man is sublimated by a nihilistic principle of Nothing. However, as we shall see, it is not a bleak, pessimistic and fearful Nothing, but rather a powerful transforming force that is entirely constructive and beneficial. In essence, it overcomes death, by becoming death, in a constant cycle of creative destruction.

Despite the claims of some, there is a hidden esoteric strand to Nietzsche’s thought which applies itself naturally to the metaphysical – because of his staunch rebuttals towards the Christian Tradition, this is obscured somewhat until one examines his thoughts in conjunction with that of Indo-European Traditions such as Hinduism and the Hellenic Tradition, were it is revealed that Nietzsche is in fact highly influenced by both Vedic thought and the ideas of Ancient Greece. To Nietzsche, the West had become decadent, and he looked towards India and the ancient world for ideas to revitalise its flagging culture and decay.

  • One finds that in his discussions of these doctrines Nietzsche invariably makes references to Asian perspectives against which he compares or evaluates the particular Western ‘truth’ he is set on demolishing (indeed, the strategy of destruction/deconstruction which Heidegger and Derrida have recognized in Nietzsche’s works). Perspectivism is defined as ‘the “estranging” of what is one’s own by questioning from behind (hinterfragen), from the perspective of the foreign.’ Perspectivism also underscores a plurality of perspectives, without slippage into the ‘childish’ banality of relativism. This perspectivism is an important device by which Nietzsche places himself in the ‘boots’ of the cultural Other in the hope that the distance from his own entrenched situation might make visible the unconscious and concealed structures, prejudices, and weaknesses of his own culture. Nietzsche had no desire to ‘go foreign’ or adopt Asiatic ways, but sought instead to use Asian experiences as counter-images, and as deconstructive tropes, against which he could comfortably pass censor on many features of Judaism, Christianity, and in his eyes, an equally decadent Western secularism.[2]

Though it was not Nietzsche’s desire for the West to adopt Hindu or Greek cultural practices, it is an inevitable consequence of his recourse to these texts that in essence Nietzsche’s philosophy is more suited to Hindu and Hellenic cultures, where the audience is already familiar with many of the ideas he deploys. In light of this, both Nietzsche and the developments made on his ideas by Azsacra Zarathustra should be regarded as being inherently possessed of Vedic and Hellenic intellectual heritage despite Nietzsche’s biological European ancestry.

Returning to Nietzsche’s Overman (Übermensch) and his progression through to become the Overnoumen (Übernoumen), in order to explain how this transformation takes place we first need to elucidate upon Nietzsche’s definition of the will in relation to the Übermensch to understand how regulating Will to Nothing by Azsacra Zarathustra consequently creates the Übernoumen.

  • It is in the character of the Übermensch that we see the unification of the Dionysian (instinct) and Apollonian (intellect) as the manifestation of the will to power, to which Nietzsche also attributes the following tautological value “The Will to Truth is the Will to Power”.  This statement can be interpreted as meaning that by attributing the will to instinct, truth exists as a naturally occurring phenomena – it exists independently of the intellect, which permits many different interpretations of the truth in its primordial state. [3]

The Apollonian/Dionysian impulse is another core aspect of Nietzsche’s philosophy which relates directly to his concept of the will and the Übermensch, in which the two seemingly opposed characteristics dwell in balance. Dionysus, by contrast presides over music – his influence is unseen; it is only heard or felt. What he represents cannot be captured in form, for even in his role as the God of the Theatre, he is always masked. The face of Dionysus is never seen. Usually the two gods are examined in their relation to the art world – but their opposition echoes back to another area; that of religion and the nature of ones relation to the divine. Apollo communicates to his brethren through the sedate art of dream. Dionysus whispers the words of madness to one’s ear – the state of mind though which Dionysus communicates is via intoxication, whether this is in the form of theatre, music, madness or any other form of expression, what lies behind the Dionysian element is the expression of pathos, or emotion. As Nietzsche himself says, “In order to grasp these two tendencies, let us first conceive of them as the separate art-worlds of dreams and drunkenness. These physiological phenomena present a contrast analogous to that existing between the Apollonian and the Dionysian.” The representations of Dionysus appear irrational or subconscious, those of Apollo rational. Furthermore, Apollo is a god of boundary drawing – both ethical and conceptual – he is the god of the principium individuationis. Apollo, therefore represents a sense of unity but also of restriction. Dionysus, by way of contrast, expands his horizons by transcending boundaries – hence for the Dionysian religious type ‘intoxication’ is a transcendence of everyday consciousness in which we overcome individuality. Of the two impulses, however Nietzsche repeatedly throughout his works refers to the Dionysian as being the superior mode of function, which we would therefore assume to be capable of being enhanced – this would therefore indicate that there is a more Dionysian state of being than that which is described in the Übermensch – the Absolute Dionysian or Übernoumen as it is called by Azsacra Zarathustra. The fact that Nietzsche himself prefers the Dionysian mode to that of a balanced synthesis betwixt Apollo and Dionysus is cited below.

  • Affirmation of life even it its strangest and sternest problems, the will to life rejoicing in its own inexhaustibility through the sacrifice of its highest types – that is what I call the Dionysian…Not so as to get rid of pity and terror, not so as to purify oneself of a dangerous emotion through its vehement discharge – it was thus Aristotle understood it – but, beyond pity and terror, to realize in oneself the eternal joy of becoming – that joy which also encompasses joy in destruction…And with that I again return to that place from which I set out –The Birth of Tragedy was my first revaluation of all values: with that I again plant myself in the soil out of which I draw all that I will and can – I, the last disciple of the philosopher Dionysus – I, the teacher of the eternal recurrence…(TI, “What I Owe to the Ancients”)[4]

This inevitably leads to the enquiry as to exactly what is the Dionysian will to life, because it is precisely this element which Nietzsche equates with the concept of the will in regards to the Übermensch. In the Hellenic Tradition, Dionysus represents the Hidden or Black Sun in contrast to that of his twin Apollo, the Golden Sun – and because of his power to survive in Winter, when Apollo symbolically ‘dies’ and retreats to the land of Hyperborea, Dionysus rules in his absence. Dionysus is thus associated with immortality and eternal life, which is expressed in the Greek concept of zoë

  • Plotinos called zoë the “time of the soul”, during which the soul, in its course of rebirths, moves on from one bios to another […] the Greeks clung to a not-characterized “life” that underlies every bios and stands in a very different relationship to death than does a “life” that includes death among its characteristics […] This experience differs from the sum of experiences that constitute the bios, the content of each individual man’s written or unwritten biography. The experience of life without characterization – of precisely that life which “resounded” for the Greeks in the word zoë – is, on the other hand, indescribable.[5]

Furthermore, there is a linguistic difference between zoë (pure, primordial life which is the domain of Dionysius, and that of bios, the biological life as is presided over by Apollo.) Zoë is not just life, it is the life which transcends death, the gift of Dionysus who is ritually dismembered to be reborn, just as his son Orpheus descends into the domain of the dead and returns to the upper world, where he also is dismembered but remains immortal. Zoë is life, but it is sacred life, which remains distinct from the mundane and worldly bios.

  • Zoë is Life in its immortal and transcendent aspect, and is thus representative of the pure primordial state. Zoë is the presupposition of the death drive; death exists only in relation to zoë. It is a product of life in accordance with a dialectic that is a process not of thought, but of life itself, of the zoë in each individual bios.[6]

The zoë, the life of the Dionysian Übermensch, then is a life in a purely primordial state of mind which has sublimated life and death itself to enter into a pure world of formlessness…it has therefore surpassed the world of form and being itself. It is life in a subconscious mode of delivery. In order for the Übermensch to fully experience this, consciousness itself needs to be negated – hinting once again that Nietzsche’s original presupposition for the origin of the will, was that it is subconscious in origin, as is indicated in The Gay Science where Nietzsche writes:

  • For the longest time, thinking was considered as only conscious, only now do we discover the truth that the greatest part of our intellectual activity lies in the unconscious […] theories of Schopenhauer and his teaching of the primacy of the will over the intellect. The unconscious becomes a source of wisdom and knowledge that can reach into the fundamental aspects of human existence, while the intellect is held to be an abstracting and falsifying mechanism that is directed, not toward truth but toward “mastery and possession.”[7]

Therefore, we have arrived at the conclusion that the Will to Power, in Nietzsche’s definition is subconscious and purely primordial in its raw Dionysian state – it therefore can be nothing else but the total negation of the conscious will, or as Azsacra Zarathustra says, it becomes Nothing.

  • Nothing it is delusion, if it is not the Nothing to Power! Emptiness — is insufficiently empty. It is only one more illusion, if it is not Emptiness to Supremacy! Thus speaks Übernoumen — the well-known in India the Russian thinker and creator of the Shunyarevolution. Even leading up our negation to the maximum (No), all of us inevitably slide down to the assertion (Yes). To be exact — it is the Will, which always is the Will to Rising. Nobody can deny in such a degree so that to eliminate all. Simple negation is not enough for this purpose. What is necessary for the aim to erect negation in the Absolute? Only going beyond of the maximum of the possibility — in Absolute Impossibility! Therefore, according to Azsacra Zarathustra’s philosophy: Emptiness should become Emptiness to Supremacy and overturn the world of illusions — the illusory world.

But this is only part of the philosophy behind the Shunya Revolution – for Nietzsche is not the only philosopher to have placed emphasis on the will in regards to engendering a higher type of human – it is indeed a common mode of spiritual asceticism which is found in many Traditional practices. That consciousness is problematic for philosophers was also an idea which occupied the thoughts of the prominent Romanian philosopher Emil Cioran (also inspired by the works of Nietzsche), who cites in his famous aphorisms – “Consciousness is much more than the thorn, it is the dagger in the flesh” and “Fear creates consciousness—not natural fear but morbid fear. Otherwise animals would have achieved a level of consciousness higher than ours.” Not only does Cioran also connect the will to the subconscious impulse, he actually takes this one step further to proclaim that the very consciousness of our desires and earthly motivations are precisely the source of man’s discomfort. Thus, negation of the conscious will in Cioran’s works would not only equate with the higher type exemplified by Nietzsche, it also becomes a source for mundane and worldly happiness. Taking this even further, Cioran (who although a religious disbeliever, deeply lamented his alienation from Godhead and yearned to be able to believe) found that the Will to Power was concentrated more in the religious/mystic experience than it was in any other aspect, noting in Tears of the Saints that it was these types whom were able to demonstrate their will by inflicting pain and suffering on themselves in an effort to align themselves with their spiritual beliefs via extreme asceticism.

  • Thus, we have the severe formulation of a new principle «Over-over, which is boundless in its possibilities and upwards reaching: Precisely Upwards!» as «crucial principle» of the Azsacra Zarathustra’s Philosophy of Over is in itself a natural appendix to the Doctrine of Absolute Revolution, just as it is also a derivative of Über-Macht-Thought. This is expressed by its practical «corporally and Strong willed» embodiment: «Über-Macht-Thought is Not a «supra-normal» abstraction of thoughts, but rather a concrete Coronation of the Will of Over as FOREVER-POWER-TO-LIFE leading ultimately to [and solely for] the Risk of Luxury of ABSOLUTE REVOLUTION!!»[8]

In India we see this also in the will of the Yogi’s who are capable of great acts of the will via ascetic practices, and we also see this demonstrated in some of Azsacra Zarathustra’s ritual renditions. Thus, we see that the supreme act of the will is to be able to negate itself, to close its self-off and turn it’s self towards a higher purpose – to become Nothing becomes the supreme sacrifice of the will – which we find in many religious beliefs around the world as well as in Cioran’s writing.

  • Detachment from the world as an attachment to the ego… Who can realize the detachment in which you are as far away from yourself as you are from the world? To displace the center from nature to the individual and from the individual to God. This is the final end of grand detachment.[9]

But this is not the Emptiness nor the Nirvana which the Buddhist’s seek – it is an active, virile emptiness which is altogether distinct from this in Zarathustra’s work.

  • The Forever Impossible transition in Forever Impossible through the «Magic Zero Point» of Shunya (which was predicted by Ernst Jünger) is the only «possible condition» leading to Absolute Revolution. And it cannot be achieved through a «Buddhism of negativity» by means of Shunyata to Dissolution», but via the «Over-positive ― the aggressive and creating atoms of Kshatriyas ― through Shunya to Power». As a result of this percussive differentiation of two types of Emptiness [Shunya contra Shunyata], the shameful Buddhist Nirvana instantly «disappears, whereas the aggressively-Other-Emptiness ― Shunya! ― it is creating remains contrary to all. Shunya suddenly throws Itself into Total Absence as Emptiness to Supremacy. And then ― [from this Supreme Absence of all!] the dead Hawk suddenly soars further and further …» [10]

This is closer in essence to the great kshatriya epic the Mahabharata than the later teachings of the Buddha, for did Krishna not urge Arjuna to fight, but with detachment? Arjuna’s secret of battle which Krishna relayed to him was to act, but without attachment to the karma phalam or fruits of action – in short to act, but to do so subconsciously, in accordance with the will of higher powers, and this involves the constant over coming of the will until it becomes a subconscious impulse or natural action – reducing the will to Nothing, the active Nothing of the Kshatriya.

  • Renunciation of action and devotion through action are both means of final emancipation, but of these two devotion through action is better than renunciation. He is considered to be an ascetic (1) who seeks nothing and nothing rejects, being free from the influence of the ‘pairs of opposites,’ (2) O thou of mighty arms; without trouble he is released from the bonds forged by action. Children only and not the wise speak of renunciation of action (3) and of right performance of action (4) as being different. He who perfectly practices the one receives the fruits of both, and the place (5) which is gained by the renouncer of action is also attained by him who is devoted in action. That man seeth with clear sight who seeth that the Sankhyaand the Yoga doctrines are identical. But to attain to true renunciation of action without devotion through action is difficult, O thou of mighty arms; while the devotee who is engaged in the right practice of his duties approacheth the Supreme Spirit in no long time. The man of purified heart, having his body fully controlled, his senses restrained, and for whom the only self is the Self of all creatures, is not tainted although performing actions. The devotee who knows the divine truth thinketh ‘I am doing nothing’ in seeing, hearing, touching, smelling, eating, moving, sleeping, breathing; even when speaking, letting go or taking, opening or closing his eyes, he sayeth, ‘the senses and organs move by natural impulse to their appropriate objects.’ Whoever in acting dedicates his actions to the Supreme Spirit and puts aside all selfish interest in their result is untouched by sin, even as the leaf of the lotus is unaffected by the waters. The truly devoted, for the purification of the heart, perform actions with their bodies, their minds, their understanding, and their senses, putting away all self-interest. The man who is devoted and not attached to the fruit of his actions obtains tranquillity; whilst he who through desire has attachment for the fruit of action is bound down thereby. (6) The self-restrained sage having with his heart renounced all actions, dwells at rest in the ‘nine gate city of his abode,’ (7) neither acting nor causing to act. (8)– The Bhagavad Gita

A similar sentiment is expressed within the Rig Veda, where we see “Sacrifice thyself for thine own exaltation’[11] The sacrifice is one’s ego which binds them to the wheel of samsara. The path of inaction, of renunciation is not appropriate to the way of the kshatriya for it sits in opposition to their basic temperament – the kshatriya must act and must take part in the world, because it is their fundamental duty or dharma to do so. They must act, but without desire or attachment to the act itself – therefore the will of the kshatriya must be reduced to Nothing, and the ego removed for the kshatriya to follow their appropriate dharma. By reducing their conscious will to the zero point, the dharma of the spiritual kshatriya naturally follows the course of rta, the golden law of the universe by which everything functions correctly.

  • The order and proper flow of the universe or cycle is regulated by ṛta, which is perhaps the most important component of Vedic thought, for it is by ṛta that all order and structure arises.  This order, posed by ṛta, is extremely strict and inflexible. The best way in which to describe ṛta is perhaps to adopt Louis Renou’s definition, “Ṛta, which for convenience sake be translated by order (cosmic order and moral order) or by law, is, more precisely, the result of correlations, the product of ‘adaption’, of the ‘fitting together’ between the microcosm and the macrocosm”.   In this way ṛta can be seen as a force of the expression of law in activity which we would call the law of becoming, or transformation, as is contained in the very root of the word itself √ṛ which means to move, to go.[12]

This line of thought is not entirely restricted to the practices of the kshatriya, for it is also reflected in the etymology of yoga, which originally means to ‘yoke’ oneself to the mind of God. Meditative practice is the passive route to generate the tapas, but it can also be generated in an active sense, as we see in the spiritual battle of Arjuna. Tapas, the spiritual heat, is also the adhesive factor which joins together the strands of rta and dharma in the human practitioner. Tapas is held to be one of the key thoughts of the rṣi, the great seers who composed the Vedas. As Eliade explains, tapas is a concept that is documented in Vedic texts, and also holds a considerable place in Yogic-Tantric techniques. This “heat” is induced by holding the breath and especially by the “transmutation” of sexual energy, a Yogic-Tantric practice which, although quite obscure, is based on prāṇāyāma and various “visualizations.” Tapas is clearly documented in the Rig Veda, and its powers are creative on both the cosmic and spiritual planes; through tapas the ascetic becomes clairvoyant and even incarnates the gods.  Comparing the magical increase of the temperature within the body, which Eliade goes on to describe as a universal feat amongst medicine men, shamans, and fakirs, he describes tapas as being one of the most typical yogico-tantric techniques for producing ‘mystic heat’ He then continues on to say that the continuity between the oldest known magical technique and Tantric Yoga, is in this particular, undeniable. The idea of mystic heat is not unknown outside of India, for as Georges Dumézil has shown, several terms in the Indo-European “heroic” vocabulary – furor, ferg, wut, ménos – express precisely this “extreme heat” and “rage” which, on other levels of sacrality, characterize the incarnation of power. It is therefore clear that tapas can be raised by methods which are not purely contemplative practices, for these terms are linked to warrior traditions in Europe. In their own linguistic context, most of the words here have a connection with altered mind states that could also be linked to shamanism, which would identify the induction of a state of ‘mystical heat’ as a prerequisite for traditions which revolve around shamanism. In this context, tapas is the creative flame of contemplative exertion, the contracting to an innermost point of dissolution and the subsequent expansion to an finitude of creative possibilities. It is though the medium of tapas, that sat is witnessed and ṛta observed. Ṛta, however, is not just a cosmic function that regulates order in nature, for it also has applications at the social and moral level. Ṛta, at the level of philosophical abstraction, governs also the interplay of human relations, ensuring that moral and ethical codes are kept ordered. It is on this plane that ṛta finds expression as law and social order, representative of humanities intergradations and governance by the rule of cosmic law. On this level ṛta can be seen to be the expression of integration of humanity into the cosmic order, of which the social-ethical mode is but a reflection. In its totality, the concept of ṛta spans over three different spheres of reality – socio-ethical, religio-sacrifical, and natural law. Each of the three ‘orders’ – sacrificial, moral, and natural – are a manifestation of the same universal ṛta.  As a principle of cosmic order, ṛta is similar to the concept of dharma. Though this word did not fall into common usage until later, its equivalent terms are readily traceable in the Rig Veda.[13] Once rta and dharma are understood and the tapas generated is sufficient, in all genuine Traditions this is the beginning of the process in which the microcosm homologises with the macrocosm to produce a higher cognitive state.

  • What then is that which, dwelling within this little house, this lotus of the heart, is to be sought after, inquired about, and realized? As large as the universe outside, even so large is the universe within the lotus of the heart. Within it are heaven and earth, the sun, the moon, the lightening, and all the stars. What is in this macrocosm is in this microcosm. (Chānd. Up. 8.12.3)[14]

At this level of practice, the will is completely negated to the Absolute point of Zero, precisely because there is no longer any distinction between what is ‘I’ and what is ‘Not I’. Once the adept has reached this stage, by whatever method of spiritual instruction, he or she is effectively ‘‘yoked’ to the system of rta and will naturally follow the correct path of dharma without ever having to evoke the notion of ‘will’. Therefore, by applying the will to certain spiritual methods, the will is constantly overcome until it becomes Nothing. In some Hindu Traditions we see this taken even further, such as in the iconography of Goddesses such as Kali, who bears a severed head in Her hand representing the removal of the ‘ego’ which is the ultimate impediment to the discovery of the Absolute Will.

All of these factors, and the link to a type of higher consciousness wherein the nothinginess of the will is attained via an amalgamation or ‘yoking’ of the microcosm of man to the ‘macrocosm’ of the universe, are found in texts devoted to the God Shiva. For example, the Śāmbhavopāya, 1.7 mentions that the ‘fourth state of consciousness is experienced by piercing through the sates of waking consciousness, the dream state and the state of dreamless sleep, in blissful awareness of the true nature of reality.’[15] The fourth state of mind is furthermore defined within the Śiva Sūtras as being a state of mind which is not normally entered into. In the Śiva Sūtras, (Āṇavopāya, 3.9), it is even said that ‘One who has realized his spiritual nature is like a dancer, dancing to the rhythm of the universe.’[16] Similarly, Wulff also states that there is a connection between Abhinavagupta’s aesthetic theory and his practice of Kashmir Saivism; ‘in aesthetic experience, as in yogic trance and in final release, subject and object disappear, and one transcends all desires and limited, ego-bound perceptions. Abhinavagupta terms the highest state of vigalitavedyantara, “one in which the object of knowledge has dissolved.”’[17]

An earlier individual whom explored the importance of a kshatriya path to the divine, was the Italian writer Julius Evola, who not only comprehended the underlying principles in the Bhagavad Gita and Nietzsche, but also examined the role of this in Tantrism and early Theravada Buddhism. Early in his literary career Evola made the following statement:

  • Tantrism may lead the way for a western elite which does not want to become the victim of these experiences whereby an entire civilization is on the verge of being submerged.– Julius Evola, “What Tantrism means to Modern Western Civilization[18]

Evola’s opinion that the kshatriya path in Tantrism outranks that of the brahmanic or priestly path, is readily supported by the Tantric texts themselves, in which the Vira (The ‘heroic’ form of the Tantric Adept) or active mode of practice is exalted above that of the priestly mode in Kaula Tantrism. In this regard, the heroic or solar path of Tantrism represented to Evola, a system based not on theory, but on practice – an active path appropriate to be taught in the degenerate epoch of the Hindu Kali Yuga or Dark Age, in which purely intellectual or contemplative paths to divinity have suffered a great decrease in their effectiveness.[19] Thus much of Evola’s philosophy should, contrary to his above statement, be regarded as an inherently Eastern influence which he hoped would provide intellectual stimulus to prevent the decline of the West. Much of these ideas where extrapolated and combined in a new premise in his work ‘Ride the Tiger’.

On the topic of Evola, Azsacra Zarathustra writes:

  • «Evola, actually, never tried to «Ride the Tiger», but only did all, that this Tiger of Will to Power instantly (in a trice!) could do to tear to pieces each of the «good equestrians» and «evil horsemen» simultaneously. Id est: on the «Tiger of Death it is impossible to Ride with the instrumentality of the «occult», it [only!] should be eaten by lions of Nothing to Power [it is necessary!], and then they (the lions) should be lacerated by the Dragon of Emptiness to Supremacy …»

The Tiger is of course symbolic of the dark nature of the Kali Yuga, hence Azsacra Zarathustra’s association of the tiger with Death. It is also worth noting here that the saying ‘ride the tiger’ is only part of the aphorism deployed by Evola; the full version of the saying implies that dismounting the tiger is impossible as it shall savage anyone who attempts to ride it. The only way to ride the tiger successfully is to become one with current of Kali Yuga – forever. The traditional view of the Tantrik path (the saying ‘Ride the Tiger’ is a Tantric one) is that the world itself is power, Shakti (the literal interpretation of Shakti is ‘power’) and that it is there to be used and absorbed by the adept (see Arthur Avalon’s World as Power). Therein, the concept of power shifts from a personal one to a universal abstract conception wherein there is in truth no essence – the Tantric adept, the Vira, is power and nothing besides. Thus, the conception of the negation of the will, by focusing on the will, is an inherently Tantric worldview just as it is a classical Vedic one inherited from the Mahabharata. The proper approach to the divine for the kshatriya is not that of renunciation, but to act in accordance with power, the flow of Shakti that is both rta and dharma until the microcosm of man and the macrocosm of the universe become inseparable and will and power become one at the ‘zero point’.

At first glance the unwary reader could also assume that there is a connection between Azsacra Zarathustra’s concept of shunya and that of the Buddhist śūnyatā, they are however, explicitly not the same interpretation of ‘Nothing’. Though both essentially serve the serve function, the Buddhist śūnyatā is essentially a passive path to renunciation, and an embrace of the emptiness. As we have shown from previous examples, the path of renunciation is inappropriate for those of kshatriya or warrior temperament. Their spiritual dharma is best suited to the active Shunya as described by Azsacra Zarathustra.

  • Shunya-revolution as a blow from Nothing occurs within of a wheel of Samsara, where Shunya to Power rends a wheel of Samsara and breaks the spokes of all illusions. The Power of Shunya breaking loose from borders of a wheel of Life and Death and passing in/to Absolute Revolution already outside a Wheel of Good and Evil. Id est Shunyarevolution occurs only within the Samsara Chakra for possibility of Vertical Rising through all illusions of Wheel of Life and Death. Shunya to Power or True Pre-Buddha ― Antibuddha! ― destroys even Nirvana and Death beyond Death and without Death.

The theme of emptiness (śūnyatā) emerged from the Buddhist doctrines of the nonexistence of the self (Pāli: anatta, Sanskrit: anātman) and teaches that existence is empty, a conclusion which is derived as part of the Buddha’s Enlightenment resulting from the process known as pratītyasamutpāda or the theory of Dependent Origination wherein all actions are connected together, until eventually one regresses back to a primal cause, thus depriving the object and events of an individual existence. The primal cause is therefore assumed to be a form of primordial emptiness. Nāgārjuna also equates emptiness with Dependent Origination in the Mūlamadhyamakakārikā. According to Nāgārjuna any enduring essential nature (svabhāva) would prevent the process of dependent origination, and would prevent any kind of origination at all, for things would simply always have been and will always continue to be, i.e. as existents (bhāva). Nāgārjuna equates svabhāva (essence) with bhāva.

The Sanskrit word Śūnya means empty. Śūnyatā means emptiness. However, there is a subtle difference in the connotations of the two, as deemed by the two sects of religion. According to the Buddhist Mahayana Tradition, nothing in this world exists inherently independent of itself. Either it is the cause(s), or their part(s), or the imputation(s) of a sentient being’s mind that any phenomena manifests itself out from. Hence, all things existing in the universe are totally empty of any defining essence. It is always in a state of flux and hence, impermanent and ever-changing. Since, it is always in a transformative stage as gathered by the mind of a sentient being, hence is always subjective and the existence of an objective reality is and can never be a possibility in the Mahayana Buddhist Tradition. The only reality is the Śūnyatā or the emptiness.[20]

Though Nāgārjuna and the Buddha both espouse a form of renunciation and detachment derived from emptiness, it is again a passive emptiness it is not the active emptiness advocated it the Shunya Revoltuion. Zarathusta places the Shunya of  the kshatriya in opposition to the Śūnyatā of Buddha.

Perhaps closer to the Hindu concept of dharma and the world as shakti, is the Taoist concept of Wu wei which involves natural action in which everything knows how to act appropriately, without the necessity for contemplation of the act. The literal meaning of Wu Wei is ‘without action’, ‘without effort’, or ‘without control’, and is often included in the paradox wei wu wei: ‘action without action’ or ‘effortless doing’. This again utilises the theory of merging or negating conscious activity to the point where it becomes one with the way or Tao, which is essentially the same as the Hindu conception of rta. Wu wei is also applied in certain martial arts techniques such as T’ai chi ch’uan, Baguazhang and Xing Yi.

Shunya is a Trinity of Void – Absence, Emptiness and Nothing. But it is not the same, and is in fact contrary to Śūnyatā. This inevitably leads to a complex epistemological quandary; how can Nothing (being essentiality with form and quality) have two different forms of being existing in opposition? This statement that there are diametrically opposed modes of Nothing which essentially form a dyad is not as paradoxical as it sounds. Dualism is a comment element to many Traditions. Both Hinduism and Daoism share this element in the forms of Shiva/Shakti and Yin/Yang. There are in fact two different approaches to the divine, one of which is active/kshatriya and other which is passive/brahmanic – together these elements form the monad, the bindu or absolute point which represents unity. The Śūnyatā of the Buddhists is the contemplative/meditative aspect which is more suited to those of a passive temperament, whilst the Shunya of Azsacra Zarathustra is the active element, an aggressive model of Emptiness which is in a constant state of overcoming and destroying itself in the service of a higher purpose. Neither the Shunya or the Śūnyatā is in truth superior or inferior; they are both the essence of an eternal primordial Nothing that is the Absolute Point of Zero in which both paths culminate. The Shunya is suited for those of the kshatriya temperament, the Śūnyatā for those of a Brahmanic temperament.

As explained above, Shunya is explicitly a concept related to the kshatriya. The fact that the Kshatriya are not the traditional priestly model of the India citizen (the brahmin) does not render them spiritually less capable of advancement. There are countless illustrations of highly educated and spiritual kshatriya throughout the religious history of India, most notably Arjuna the hero of the great epic the Mahabharata, of which his spiritual struggle in the Bhagadvad Gita is one of the most popular tales in the modern world. To a certain extent, the Upanishads also represent a breaking point with the Traditional model of brahmanic religious authority as some of these texts are attributed to Kshatriya authors. Likewise, the Tantras reject traditional notions of varna and establish an interior system based on temperament instead of birth, in which a vira and divya adept are described – both of which approach the Tantras themselves in a different manner. As noted before, the vira mode is the Tantric equivalent of the kshatriya path. It is also worth noting that the Buddha himself was born in the kshatriya varna. It is therefore apparent that the kshatriya caste is capable of wielding equal spiritual merit to that of the brahmin. The point is that difference approaches are suitable, based on individual temperament, and Shunya corresponds to a kshatriya teaching.

In regards to the Übernoumen, there is also an element of death at play too, for it involves the psyche being in a constant state of flux, where things are constantly overcome and destroyed in order to create a state of mind which reflects the nature of Nothing, Absence, and Emptiness. Death, is of course symbolic to such a state of mind which is in a pronounced stage of worldly detachment. This technique is not unknown within certain Traditions, who looked not upon death as an object of fear, but one of reverence and as a powerful tool for self-transformation. As I hinted earlier in this article, Dionysus, who is the deity behind Nietzsche’s philosophy, is also associated with death and the underworld through his connection with the zoë (eternal life). The transformative power of death is also found in other Traditions besides the Hellenic one, and is present in early Tibetan Buddhism (Varayana). The Heruka and Hevajra Tantras place emphasis on mortuary practice (meditation and ascetic practices in cremation grounds and other places of death). Also within the Tantric Tradition in India it is commonly noted that the proper attitude of a true practitioner of Tantra is to be ‘one who is dead to the world’. Sects such as the Aghora also adopt an existence in which the currents of life and death are merged, negating the polarity of mortal life and death. In this stage the human psyche is broken down and the will strengthened to a point in which it eventually transgresses Death, in precisely the manner of continuous over coming through embracing emptiness as the Übernoumen. One Guru within the Kapalika Tantric Tradition even teaches that such an attitude is a requirement to practice the path, for which he endorses his students to embrace death rather than avoid it and advocates a theorem known as ‘Yama’s Gate’. Thus the constant death and destruction which is the state of the Übernoumen, should not be viewed as one that is negative; rather it is an extremely potent psychological process for self-transformation which exists in other parts of the world of Traditional metaphysical lore. Death is the ultimate psychological hurdle and the ultimate horror of human existence – which the true adept or philosopher should directly confront. To know the Absolute Void and the Essence of Emptiness, one must know Death as they know Life.

Shunya clearly is a kshatriya discipline and is comparable to the instruction of Arjuna by Krishna in the Bhagavad Gita, in which action not renunciation is clearly expounded as the path appropriate to the kshatriya. That Arjuna is told to act, but to avoid the fruits of action relays the impression that appropriate action is controlled by dharma and rta and not by the conscious will – it is fact, comparable to Shunya in the regard that it is a subconscious and constant overcoming, in which consciousness is reduced to Nothing in the service of a higher purpose and individual dharma. Thus, success on the battlefield is caused by the sublimation of the self. It is also the equivalent of wu wei, in which one acts in accordance with the Tao. Therefore the supreme act of the will is to negate itself and become one with the flow of rta/dharma – this is the instruction that Krishna provides to Arjuna and the highest teaching of the kshatriya. It is also the amor fati of Nietzsche.

  • It is a Dionysian Yea-Saying to the world as it is, without deduction, exception and selection…it is the highest attitude that a philosopher can reach; to stand Dionysiacally toward existence: my formula for this is amor fati.[21]

As explained earlier, Nietzsche’s rejection of religion stems from what he perceived to be the negative influence of Christianity as a principle cause of cultural decadence in the West. It does not extend to either Hellenic or Vedic models of thought, as both of these are repeatedly extolled in his texts. Indeed, on the cultural level there is a high degree of compatibility betwixt Hellenic and Vedic thought which stems from early Proto-Indo-European influences in language and religion. The Hellenic dichotomy Nietzsche deploys in his theory on Apollo/Dionysus also has correlations to relationships between the Hindu Gods Vishnu and Shiva. Therefore, the concept of the Übermensch of Nietzsche and the Übernoumen of Azscara Zarathustra who sits at the vanguard of the Shunya Revolution, are entirely suited to the Indian mind-set, especially if we regard the Übernoumen as an incarnation of Nataraja Himself, engaged in the tandava dance and evolved in the prefect Trinity of Void – Emptiness, Absence, Nothing – and the creative power of destruction embodied in the constant overcoming of the self, which is the Will to Nothing. It is destruction in a state of flux with creation, ever changing and dying in the supreme transformative state.

  • Thus: «Will of Over Without man [Gott-Tod!] as Nothing to Power and Emptiness to Supremacy is burning all «reasonable safety devices» before entering into Will to Power as such. And thusly, Not-shown Over is ensconced in the Hidden and Invisible from which it doesn’t disappear, but is Totally Governed by Absence Eternally!!». And it is real: «Without the Nothing to Power and Emptiness to Supremacy the life of God is only the «inability» to Think ― «shortage of the will»! ― conditioned by its Own Death [22]

Jai Shiva!

————————————————————————————————-

Gwendolyn Toynton was the recipient of the Ashton Wylie Award for Literary Excellence in 2009 for her first book, Primordial Traditions, which featured a collection of articles from the periodical Primordial Traditions which ran from 2005-2010. Northern Traditions is her second book. Her poetry is also featured in the New Zealand Collection of Poetry and Prose 2002. She has written for numerous periodicals, including New Dawn. Her latest work has been with fiction in the book Mythos which is inspired by H. P. Lovecraft.

Gwendolyn Toynton’s writing can also be found online on her website:
http://www.primordialtraditions.net/


[1] Ganeshi, K., & Semenyaka, L., The Absolute Revolution of Azsacra Zarathustra, http://occupyessays.wordpress.com/2012/01/09/the-absolute-revolution-of-azsacra-zarathustra/

[2] Bilimoria, P., Nietzsche as ‘Europe’s Buddha’ and ‘Asia’s Superman, Springer Science & Business Media,  2008, 364

[3] Pfeffer. R, Nietzsche: Disciple of Dionysus, 114

[4] Pfeffer, R., Nietzsche: Disciple of Dionysus, 22

[5] Kerényi, C.,  Dionysos Archetypal Image of Indestructible Life, (New Jersey: Princeton university press,  1996), xxxxv

[6] Ibid., 204-205

[7] Pfeffer, R., Nietzsche: Disciple of Dionysus,113

[8] Ganeshi, K., & Semenyaka, L., The Absolute Revolution of Azsacra Zarathustra, http://occupyessays.wordpress.com/2012/01/09/the-absolute-revolution-of-azsacra-zarathustra/

[9]  Cioran , Book of Delusions77

[10] Ganeshi, K., & Semenyaka, L., The Absolute Revolution of Azsacra Zarathustra, http://occupyessays.wordpress.com/2012/01/09/the-absolute-revolution-of-azsacra-zarathustra/

[11] Ṛig Veda. X.81.5d

[12] Miller, The Vision of Cosmic Order in the Vedas, (London: Routledge & Kegan Paul, 1985) 3

[13]  Toynton, G., The Tantrik Tradition, Numen Books, Forthcoming)

[14] Miller, The Vision of Cosmic Order in the Vedas, 31

[15] Worthington, R., Finding the Hidden Self: a Study of the Siva Sutras ( Pennsylvania: The Himalayan Institute Press, 2002), 15.

[16] Worthington, R., Finding the Hidden Self: a Study of the Siva Sutras, 72

[17] Wulff, D. M.,  Religion in a New Mode: The Convergence of the Aesthetic and the Religious in Medieval India, in The Journal of The American Academy of Religion , 54 (4), 677

[18] Toynton, G. The Tantrik Tradition, Numen Books, Forthcoming.

[19] Evola, J., Men Among the Ruins: Post-War Reflections of a Radical Traditionalist, (Vermont: Inner Traditions, 2003), 89

[21] Pfeffer, R., Nietzsche: Disciple of Dionysus, 261

[22] The Absolute Revolution of Azsacra Zarathustra, by Katya Ganeshi & Lena Semenyaka, http://occupyessays.wordpress.com/2012/01/09/the-absolute-revolution-of-azsacra-zarathustra/