114ff«You are nothing and thus you are also everything.»

Andrei Azsacra is seen as the continuator of Nietzsche’s philosophy, abruptly interrupted. Hence is nom de plume of Azsacra Zarathustra. He thus returns to the fundamental Nietzschean concepts, and undertakes to develop their natural conclusions to which Nietzsche wold have taken them if madness would not have hindered their production. We will see in this article how Azsacra’s philosophy is articulated around the central notion of a Void not of negation but positive and of affirmation, which thus reveals itself in an overcoming of sole nihilism and under multiple forms, each more imposing and sizeable than the previous one; in order to transform the only human, all to human being and uproot once and for all all illusion (illusion on but also of oneself and the world) and ignorance. I will also explain how this transfiguration is simultaneous to the Rebellion which is a Holy Yes affirming Life («All Lives at Once!»).To begin, let us recall some Nietzschean notions which we will need to know in order to understand Azsacra’s philosophy: the Eternal Return and the Amor Fati. The Eternal Return, which for Nietzsche is a notion inspired from more ancient traditions,[1] is presented in the Gay Science, §341 The Heaviest Burden:

What if a demon’ crept after thee into thy loneliest loneliness some day or night, and said to thee: “This life, as thou livest it at present, and hast lived it, thou must live it once more, and also innumerable times ; and there will be nothing new in it, but every pain and every joy and every thought and every sigh, and all the unspeakably small and great in thy life must come to thee again, and all in the same series and sequence — and similarly this spider and this moonlight among the trees, and similarly this moment, and I myself. The eternal sand-glass of existence will ever be turned once more, and thou with it, thou speck of dust!” — Wouldst thou not throw thyself down and gnash thy teeth, and curse the demon that so spake? Or hast thou once experienced a tremendous moment in which thou wouldst answer him: “Thou art a God, and never did I hear anything so divine!” If that thought acquired power over thee as thou art, it would transform thee, and perhaps crush thee; the question with regard to all and everything: “Dost thou want this once more, and also for innumerable times?” would lie as the heaviest burden upon thy activity! Or, how wouldst thou have to become favourably inclined to thyself and to life, so as to long for nothing more ardently than for this last eternal sanctioning and sealing?

It thus is the conviction that all that that has been, is and will be, will be again, «innumerable times», eternally. This, suggesting to the reader that it applies to his own experiences, is, as we will see, an injunction to the Amor Fati. We already have a glimpse of this injunction in the last sentences of this aphorism: «the question […] would lie as the heaviest burden upon thy activity! Or, how wouldst thou have to become favourably inclined to thyself and to life, so as to long for nothing more ardently than for this last eternal sanctioning and sealing?»

Let us now engage with the Amor Fati, which we can translate by «love of fate»: the most informative extract is in Ecce Homo, «Why I am so clever» §10:

My formula for human greatness is amor fati: not wanting anything to be different, not forwards, not backwards, not for all eternity. Not just enduring what is necessary, still less concealing it — all idealism is hypocrisy in the face of what is necessary — but loving it.

The Nietzschean Eternal Return enjoins one to the love of his own “fate”: to embrace and affirm unconditionally oneself and what is, “without deduction, exception and selection” (that is to say even that which is disagreable and dissonant, cf the Gay Science §276). It is the holy Yea, that Azsacra takes up, of the child creator of new values[2], the third metamorphosis of the spirit in Zarathustra’s speech.

In order to reach his ultimate state of consciousness and spiritual realisation, Azsacra goes through a trinity of Void, or three facets of the Void: Nothing, Emptiness, and [Final] Absence. Let us enquire in more details about the signification of each of those aspects:

  • The “Nothing” is the first encounter one makes with the Void. Nothing, as opposed to anything Le “Rien” est la première rencontre que l’on fait avec le Vide. Nothing, in contrast to any and every thing that we can think of or perceive, is not. It is “not-a-thing“, the basic ungraspable yet crucial aspect pervading all reality, as the nature devoid of self of all things, phenomena, and entities, and primarily, of oneself: Nothing as one’s very own core. From this nothing, we make the “Nothing to Power” (we will see how shortly).
  • The Emptiness (also called “Vacuity”) is the Nothing taken one step further; it amounts to understand that the nothingness of all things can be seen not only as multiple, but also as unique; that is to say, to perceive that reality is constantly being exhaled out of and inhaled back in the nothingness of one’s own self, this breathing being an instance of the pattern of ebb and flow or back-and-forth found in Nature. From this Emptiness, one makes the “Emptiness to Supremacy”.
  • Absence is the final state and is reached when one is no more there, that is to say, when one has positively and durably realised the emptiness of all things and oneself. It is the union of the Nothing to Power and the Empriness to Supremacy in a “Supremacy of Absence”.

In Azsacra’s words:

«I have always tried to accomplish a sacred connection between Occidental Wolf of Nihilism and Oriental Dragon of Negation, if to voice this more precisely: at first make from “nothing” the Nothing to Power, then create from “emptiness” the Emptiness to Supremacy and then unite them in the most rigorous Supremacy of Absence.»[3]

How, from the Nothing, does Azsacra obtain the Nothing to Power? By submitting his own consciousness to the most arduous ordeal, that of death. For indeed death, as well as birth or rebirth, are not immensurables as are space and time in their stretch, but are states of being that one can know, in the sense of make the living (conscious) experience of those. «Any second which is lived or thought contains fear.» Death is the most frigthening and unknown for human consciousness, and thus it is one of the most powerful tools for self-transformation. One thus has to affirm what arises in oneself (as one being Nothing) by going in front of any fear so as to make of death not a passive dissolution but an active an-nihil-ation and thus and affirmation of the Void as core of one’s own being.

Azsacra makes many references to lightning, thunder, storm or thunderbolt. The signification of this symbol comes once more from Nietzsche: «the lightning is the superman.»[4] What is then the thunderbolt? It is the Over-Without-Man, the numinous essence of the divine which is unveiled at the time of death according to the Bardo Thodol[5]:

«After recovering from the “swoon” (i.e., death), consciousness awakens in a state of supernatural lucidity and finally has the most decisive experience, which strikes it with the power of a thunderbolt. This experience consists in the manifestation of the absolute, primordial light. (“From the midst of that radiance, the natural sound of reality, reverberating like a thousand thunders simultaneously sounding, will come.” 17) This is the real test. The I should overcome all fears and be capable of identifying with this light, since it shares its metaphysical nature.»[6]

According to the Tibetan Book of the Dead, the departed consciousness must thus identify with this gigantic thunderbolt, which is actually its true nature, so as to uproot the flawed human nature and break the wheel of Samsara, the cycle of deaths and rebirths. But this realisation can also be accomplished when one is still alive, this is the meaning of the term Jivanmukta: a being who has attained liberation (mukti) while alive (Jivan).

This realisation of the Over-Without-Man is simultaneous with the Rebellion. Against what are we rebelling? Against the spirit of gravity, here understood «as a negative influence that prevents man from ascending and traversing across the Abyss to the Ubermensch […] It is the material current of existence which binds one to the plebeian life and is therefore the opposite force of the spiritual and immaterial world».[7] The Rebellion is thus not a political or collective “revolution”, but a Rebellion which, fundamentally unpredictable and unorganised, can only find its source in the Nothing center of the individual. It is a leap in the Abyss, to bounce to the unknown and unpredictable.

The real Self-Overcoming of Nihilism is not an enigma of step-by-step, phased transition from a man to the Overman, but a mystery of the most rapid transition from the Overman to the Over Without a man by means of a holy rebellious Yes to Life. (NihillihiN)

By basing one’s Rebellion on the Void, the Emptiness from which all things spring forth, one aligns his will with all lives at once! «Dragons of Horror kill Dragons of Fear!» The “Horror” in question here is that of the total impredictibility of the action of Absolute Risk of the Over-Without-a-Man, according to what we were saying earlier : to willingly make one’s consciousness go through the state of Death for on the other side be reborn and fight against the “lesser” death which is fear of Life, that which dies in us while we are living ! One can only fight death with more Death!

NihillihiN: The Spirit of Wisdom is a constant Break of the Spirit. Only infinite passing of “dead points” of the Shunya-Zero allows a holy rebellious Yes to Life to be Eternally Live and Strongest. Exactly therefore: only Death against Death in the course of every moment is the birth Forever [→↑←]

Azsacra’s Amor Fati is thus the embracing of action from Nothing as the very core of one’s being. «Not “amor fati”, but: amor fati ex/from NihillihiN!»

The goal of this Absolute Rebellion is to protect Life, that is to say the Spirit and the natural world, in front of the ever-encroaching virus of humanity through the shackles of the material System, the spirit of gravity.

Sylvain Saboua BIO:

 Sylvain SABOUA (better known online under the nickname of Sylvain Gaspard) was born in France in 1992. His innate restless curiosity lead him to experience a kundalini awakening which introduced him to madness and the reality of the Spirit. He has been a contributor to The Primordial Tradition and The Obscurist Tradition.

[1] http://www.webnietzsche.fr/retour.htm

[2] Thus Spoke Zarathustra, The Three Metamorphoses: «Innocence is the child, and forgetfulness, a new beginning, a game, a self- rolling wheel, a first movement, a holy Yea. / Aye, for the game of creating, my brethren, there is needed a holy Yea unto life: its own will, willeth now the spirit; his own world winneth the world’s outcast.»

[3] Interview with Azsacra Zarathoustra, “Danger is the Initial condition of philosophy” http://www.aristokratia.info/danger-is-the-initial-condition-of-philosophy.html

[4] Friedrich Nietzsche, Ainsi parlait Zarathoustra, Prologue de Zarathoustra 3

[5] Le Livre des Morts Tibétain, une série d’enseignements sur ce qu’il advient après la mort et comment en faire usage pour atteindre la Libération.

[6] Julius Evola, Yoga of Power, Appendix “Bardo : Actions After Death”

[7] “New Types of Spiritual Revolution” Book review by Gwendolyn Tauton http://www.aristokratia.info/new-types-of-spiritual-revolution.html

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