Hanbledzoin and the Supersubstantial

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Fire feeds being, and being feeds fire.

The idea of different kinds of fire that nourish or are fed by different orderings of being may have originated with Zarathushtra, but was kept alive in various esoteric traditions for long after. Finally it was Remanifested in the teachings of Gurdjieff, before being once again called down from the sky by the Second Beast of Revelation Ra En Set.

The 20th Century philosopher and spiritual entrepreneur G.I. Gurdjieff taught that man’s existence occurs largely in a state of relative sleep, and that to awaken to a state of being that is able to perceive truth, it is necessary to aright the flow of energies within his internal system. With a background in esoteric teachings and techniques, Gurdjieff attracted a body of sincere students – ‘seekers of truth’ – and expounded upon these ideas via literature, music, and movements.

Gurdjieff utilized a variety of tools, models, and terms; but one central theme is that different forms of energy ‘feed’ different aspects of being. In a man’s ordinary state of relative sleep, most parts of being are cut-off from certain higher sources of nourishment. Much of the work of ‘awakening’ comes down to reconnecting with those higher sources; reopening those channels so dormant and higher-functioning aspects of being can be re-booted and begin functioning with a more conscious aim.

So there are really three things that must come together for man’s awakening: 1) the man, 2) his desire to awaken, or his hunger for higher being, and 3) the energy, or source of food for higher being. The man is Substance, the food is Energy, and the desire is Telos = S.:E::T

Reflect for a moment on that: the idea that there is a special kind of food for higher being – this manifests to us a parallel to our concept of the Black Flame – that Supersubstantial source of energy and purpose that Lucifer delivered to the human race in pre-historic times that led to man’s awakening and exodus from the paradise of simple mammalian existence. Two of the most outstanding terms for this energy are found in Gurdjieff’s magnum opus ‘Beelzebub’s Tales to his Grandson’: “Hanbledzoin,” and “Aiessakhladonn.” Both refer to significant aspects of a substantial form of energy, manifesting in different forms as it travels through different worlds of magnitude. One energy form is food for what is called the Emotional (or Kesdjan) Body, the other feeds what is called the Spiritual Body. As Beelzebub states in his Tales to His Grandson:

“Now, my boy, I find it necessary for the given case and also perhaps for my further explanations to inform you in more detail about the cosmic substance called ‘being-hanbledzoin.’

“’Hanbledzoin’ is nothing else than the ‘blood’ of the ‘kesdjan body’ of the being; and just as the sum total of cosmic substances called ‘blood’ serves for the nourishment and renewal of the planetary body of the being, so in the same way ‘hanblezoin’ serves for nourishing and perfecting the kesdjan body.”

An external or higher source for something that is or could also be a part of the individual body and being.

“You should know that in general the quality of the composition of the blood in the common presence of your favorites, as in all three-brained beings, depends on the number of being-bodies already completely formed in them.”

In other words man must first form within himself something able to receive, process, and contain those higher substances.

“Blood, in the presence of three-brained beings, may be composed of substances arising from the transformation of three distinct and independent ‘cosmic sources of actualization.’

Three cosmic substances the feed three aspects of the internal being-complex –  compare with the idea of different kinds of fire.

“The substances of that part of the being-blood designed by Nature for serving the planetary body arise from the transformation of substances of that planet on which the given being is formed and exists.

“But the substances designed for serving the kesdjan body of the being, which in their totality are called ‘hanblezoin,’ are obtained from the transformation of elements of other planets and of the sun itself of that system where this tree-brained being has the place of his arising and existence.

The kesdjan body is also called the Emotional Body and it grows in fact out of the Emotional Center. It is possible for the Kesdjan Body to linger after the death of the Physical Body, even for a relatively undeveloped person, do to the extreme emotional energy spike that can occur with – especially a violent or unexpected – death. This explains the superstitions about ‘ghosts’ and many other so-called paranormal phenomena.

“Finally, that part of the being-blood which almost everywhere is called the sacred ‘aiessakhladonn,’ and which serves the highest part of the being called the ‘soul,’ derives from the direct emanations of our Most Holy Sun Absolute.”

This is the highest substance, or SuperSubstance, what Ouspensky called Influences C, or what Zarathushtra called Mainyu Athra, or Holy Fire. The fire-aspects are acknowledged in Beelzebub’s Tales with the symbolism of the Most Holy Sun Absolute.

And how do we receive these various substances?

“Substances required for the blood of the planetary body of beings enter into them through their ‘first being-food’ or what your favorites simply call ‘food.’

“But the substances needed both for coating and for perfecting the ‘higher being-body,’ that is, the ‘kesdjan body,’ enter into their common presence through their ‘breathing,’ and through certain what are called ‘pores’ of the skin.

Recalling the connection of the Kesdjan Body to the Emotional Center, we might note the calming of emotions that can occur through moderated breathing, or the extreme disruption or loss of breath that can occur in heightened emotional states, like crying, laughing, or feeling terror. Regarding pores of the skin consider the effects of sun on mood – sunshine being associated with happiness, a lack of sunshine associated with its opposite.

“As for the sacred cosmic substances required for the coating of the ‘highest being-body,’ which they call the ‘soul,’ these substances can be assimilated and correspondingly transformed and coated in them, just as in us, only through the process of what is called ‘aisirtoorassian contemplation,’ actualized in their common presence with the conscious participation of their three independent spiritualized parts.”

It is through self-consciousness that the highest SuperSubstance is accessed. An act called self-remembering, or perhaps something akin to what Plato referred to as the state of Noesis. The act causes a certain ‘opening’ in one’s being that allows for the reception of something that is ordinarily by-passed.

Like the Black Flame, these things wind through the cosmos and touch man in ways that effect his evolution – personally, culturally, and genetically. They are ‘fiery’ for their transformational potentials, the are black for they are mostly hidden and generally forbidden by the powers that be.

For us the most tangible aspect of Gurdjieff’s life-force energy is what comes to us through the emotions – Hanbledzoin. This is the manifestation focused on largely by Wilhelm Reich and his study of the ‘Orgone’ energy. Reich claimed that the emanations from the passions could be quantified, studied, and observed through waves and heat-signatures. This is the Fire that emanates from the passions and may be passed easily from one person to another.

The Aiessakhladonn is the aspect of the fire that feeds the soul and originates in the absolute. Awakening to it further opens up possibilities well beyond the limitations of this solar system, and connects us with a much higher source. We awaken to it by learning to receive impressions consciously. In order to do this, we first make certain efforts to streamline the flow of the more tangible energy forms like Hanbledzoin, and then an effort to be fully conscious of our being in the moment. Then the higher-being aspects of our energy-environment become not only visible, but digestible.

Even the simplest organ must do two things to continue existing – move, and eat. The same principle endures, even as we discover new and higher bodies of existence.

 

 

The Six Kinds of Fire

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Fire has a central role in Setian philosophy and practice, from the central flame source in ceremonial magic, to the conceptual Black Flame of consciousness spoken of in the Diabolicon.

But a religious focus on fire goes back much further to at least the 4th century BCE to the prophet Zarathushtra. In the most ancient times, before Zoroastrians built temples, and possessed no religious imagery and had no books on the teachings of the faith, light served as the focus of their religious practices. Fire – or Athra – was a means of producing light.

Eventually Fire Temples appeared as central pillars to early communities where Zoroastrian Priests – or Magi – would tend the fire to ensure it never died out. In addition to the spiritual focus, the Fire Temple also served a practical function to the community ensuring the incredibly valuable resource of fire was always available. It would have been quite a claim of technological success for a community to be able to boast they had kept their fire going without interruption for decades, or perhaps centuries. Event today Fire Temples exist in Persia and India claiming to have fire that is thousands of years old, for instance the city of Yazd in central Iraq.

Zarathushtra mentions fire eight times in his hymns, the gathas: Yasna 31.3, 31.19, 34.4, 43.4, 43.9, 46.7, 47.6 and 51.9. In Zoroastrian scriptures and literature, the word ‘athra’ (later adar and azar) is sometimes used to mean a flame and at other times to mean the energy within an entity. It is also the agency that produces energy. The same sort of multiplicity is found in the Setian conception of The Black Flame, where it can refer to consciousness, the agency that inspires consciousness, or the energy that fuels and feeds consciousness.

Different Kinds of Fire

In Zoroastrianism there are further found different qualities or ‘degrees’ of fire which can be identified by their different functions. There are five kinds of what I would call Substantial Fire, and then two kinds of what I would call Supersubstantial Fire.

The idea that the fire itself can change through a process of qualitative evolution is also represented in the Diabolicon where it is said that the Black Flame might become Red signaling a state of perfection.

From the Statement of Belial:

To council with Satan I also was called, and the Lord of Light said to me, Into thy charge, Daemon of essence, I give the essence of my own being, the Black Fire whose power alone can effect creation by force of Will. Against thee who wield the Black magic no law shall stand, and thus I call thee Belial, who art One Without Master. And as I have bequeathed this essence to thee, so let it come finally to man, who shall overcome the great balance and bring to the Flame a change, for in supremacy it shall become Red with the perfection of the Will of man.

Eternal Flame

The Four Substantial Fires

The five fires or energies mentioned in the Avesta’s Yasna 17.11 and described further in Zoroastrian texts such as the Chapter 17 of the Lesser Bundahishn and Chapter 18 of the Greater Bundahishn, are:

  • Vohu-Frayan (good propagator): Such as that found within the bodies of humans and animals. This energy or ‘fire’ requires both food and water in order to be sustained. This can also be understood as Life-Force Energy, or in Setian terms may correspond with Arkte. It is the fire that binds man and animal together. It is also connected with the first kind of Food in Gurdjieff’s food diagram.
  • Urvazisht (most useful): Such as that found in plants. This energy or ‘fire’ requires water but no food in order to be sustained. Urvazisht is connected with the Second Kind of Food in the Food Diagram, and can manifest in carbon dioxide and oxygen.
  • Vazisht (most supporting): Such as that found in clouds (manifest as lightning). This energy or ‘fire’ requires neither water nor food in order to be sustained. Corresponds with ‘heavenly’ fire.
  • Spenisht (most brilliant and beneficent): Such as that found in a flame – the temporal fires. This energy or ‘fire’ requires ‘food’ (fuel) but no water in order to be sustained.

The Two Supersubstantial Fires

Spiritual Fire – Mainyu Athra – The Black Flame

In Yasna / Gatha 31.3, Zarathushtra makes reference to the Mainyu Athra – the spiritual fire – as one that illuminates the path of asha (truth). The universal laws of asha govern and bring order to the spiritual and material existences. Asha is available, through individual choice, to bring order to human thoughts, words and deeds. As an ethical choice, asha represents principled, honest, beneficent, ordered, and  lawful living.

A study of Mainyu Athra takes us back to the origins of man in the universe, and man’s current place in the universe.

In the Diabolicon it is represented in the Statement of Azazel:

And before our sight Satan lost shape and became again the essence of Lucifer, and we beheld a brilliance that infused all of Hell and sent great bolts of prismic light into the surrounding void. And the brilliance said, I am Lucifer revealed, who am the Eternal Flame. I go now to Earth, for no longer shall man be confounded in Godly ignorance. And then the brilliance became as a flash of fire in the vastness of space, and we knew that Satan had departed from Hell.

But on Earth, where man wandered in mindless bliss, the firmament blazed forth with fiery tongues, and all the land was covered by the Black Flame, which burned not, though it bewildered the eye to see it.

Mainyu Athra corresponds to the highest frequency of the Black Flame, Epiousios the Supersubstantial, and Holy Fire. Mainyu Ahtra also corresponds to Gurdjieff’s Influences C – the Higher Impressions that also serve as food for higher being. This conception of Higher Impressions also correspond with the Zoroastrian mantra of Good Thoughts, Good Words, Good Deeds. It is ultimately not for the good of others that you practice these, but for the good of you own soul as the practice helps to complete, refine, and feed you soul. Strong is the soul that is nourished with Holy Fire.

Fire of Creation – Barezi-Savangh – The Red Flame

As the study of Mainyu Athra takes us back to the origins of man in the universe and man’s current place in the universe; Barezi-Savangh takes us back to the origins of the universe itself.

The fire of the original creation is the only element of creation that is called the ‘child’ of God (Athro Ahurahe Mazda puthra* cf. Atash Niayesh**, Litany to Fire, verse 5).

In Ferdowsi’s Shahnameh Zarathushtra held up a censer containing a flame and said to King Vishtasp “Look upon the heavens and the earth. God made them not with dust and water. Look upon the fire and behold therein how they were created.”

In the Avesta, fire as the cosmic fire of creation is intimately connected with asha, the cosmic laws through which order in the universe is maintained. The temporal fire is seen as a symbol of asha.

While Zarathushtra does not refer to fire as God’s child, Zarathushtra does refer to the fire of creation as God’s fire or “Thwa athra sukhra” meaning ‘Your radiant / brilliant (all pervading?) fire’ (of creation).

One possible interpretation of these quotes is that the fire or energy of creation (referred to as Barezi-Savangh in the Bundahishn), is a direct creation of God, Ahura Mazda, and that the material universe (gaetha / getig) coalesced from the ‘fire’ or energy of creation. Further, the energy of this original creation continues to pervade the material and living creation through the other forms of energy listed above. While they are different degrees they are all fire in essence, the way different people can have common DNA strains.

From a perspective of modern science we could equate Barezi-Savangh with the Big Bang – the huge explosion from which our universe sprang. Finding clues to its existence takes us back in time through a universe that is in constant motion.

Recalling the Statement of Leviathan, that ‘Heaven and Hell must perish, and man alone must remain for the Black Flame to become Red in the glory of its perfection’ we see that in the conception of perfection is an idea of return to the fundamental nature of the cosmos, as well as the ability to remake the cosmos from a new perspective.

This may be seen to correspond with the Avestan word “Frashokereti” which is the idea that there will be a final renovation to the universe after evil – mechanicalness and ignorance – is dispelled from the world.

All of this points to a return to – or Remanifestation of – the original cosmic fire of creation – the Red Flame.

Eternal Flame 

In Zoroastrian ritual, the passing of esoteric ideas and values from one person to the next is symbolized by a new flame being lit from an existing one. When these ideas and values are passed from one generation to another without interruption, we have the notion of an ‘eternal’ flame, one that will endure the passage of time. The ancient system of maintaining an ever-burning fire in a community-centre and from which household fires were lit also contributed to the notion of an eternal flame.

This is also commonly acted out in Setian practice, in lighting the flame, and in passing the flame around to others. The idea of wisdom spreading mouth-to-ear by oral tradition is also represented in the symbolism of the Black Flame. This is also illustrated througout the Daibolicon as the Daimons pass the flame along to each other.

Epiousios

Just as the word itself moves through different forms to to highlight various subtleties – Epiousios, Supersubstantial, Holy Fire, Black Flame – so does the ancient conception of fire acknowledge various qualities or frequencies of manifestation.

The most immediate emergence from Holy Fire is the duality of Black Flame/Red Flame; Mainyu Athra/Barezi-Savangh; Isolate Intelligence/Creative Continuity; the soul/creation;  These two fires are essential in understanding Epiousios, and are linked with each other. This is why when we connect with the Principle of Isolate Intelligence (Synesis) we may also catch a glimpse of the birth of the universe via the omnipresent Red Flame of continuity.

 

 

The Year of the Red Fire Monkey in Review

This is an attempt to recap, to articulate the moment, and to prepare for the completion of another cycle.

It’s also a review of the year 2016 from a totally psyche-centric perspective.

  • Remanifestation of the Supersubstantial, Epiousios, Holy Fire
  • Remanifestation of Asmodeus X
  • My Mother takes ill, I learn while working on a hospital job site in Beaufort South Carolina. Fellow consultant tells me “that’s your mother you need to go to her.”
  •  I rush to her bedside in Nebraska. As I arrive her eyes are open but close soon after.
  • I spend a week at her bedside. Listen to lots of Gathas and reading Zoroastrian literature.
  • The Recognition of Zarathushtra as the first prophet of the Supersubstantial in ATHRA
  • Mother dies, I am at her side at her passing, coinciding with first March rain.
  • Preside over cremation and funeral
  • Begin new project New Hampshire job site.
  • Sirius XV – Kepler 186 – land of Milk and Gold. Remanifestation of Erbeth.
  • Remanifestation of Conscience and Responsibility.
  • Second funeral for mother, I preside over ceremony, interment in ashes in Missouri, visit historic family grave sites.
  • Psychedelic Blasphemy – Reunion with Electric Hellfire Club
  • I love my family and family dogs
  • I remember more consistently and with ease, that I have already decided to come here to fight for the good.

Magi of Conscience – Zarathustra and Ashiata Shiemash

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Ancient Zoroastrian Priest

Undertaking the vast internal journey of discovery suggested by the Left-Hand Path can result in many surprises, unexpected turns, and spontaneously convergent harmonies. One such harmonic convergence can be found in the teachings of  Gurdjieff, and Zarathustra.

For me the discovery of Setian seemed to lead quite naturally to my discovery the ‘Fourth Way’ system of Gurdjieff and Ouspensky. This line of investigation further resulted in my encountering a local branch of the Gurdjieff Foundation where I learned the movements, techniques for self-remembering, and engaged in advanced group study of Gurdjieff’s masterwork, Beelzebub’s Tales to His Grandson (hereafter notes as “BTTTHGS”). All told I spent about ten years working with this group before life circumstances took me elsewhere, yet I retained many valuable lessons and found much of the work to be mutually reciprocal and harmonious with my continuing TOS work.

Some years later, thanks to super-efforts of the wise Darban I Den, I began encountering ideas from the teachings of the 10th century BCE prophet Zarathushtra. Outbursts of “wait, that sounds like Setianism!” were challenged in frequency only by outbursts of “wait, that sounds like Gurdjieff!”

In all of these things I am not alone. Many students of the Left-Hand Path have found great relevance in the ‘Fourth Way’ teachings of G.I. Gurdjieff. Still others have found the same in the teachings of the 10th Century BCE Magus Zoroaster. In fact there are many correspondences between the two teachings, and certain common fundamental ideas about the nature of man and the cosmos. For instance, things like:

  • Focus on oral tradition and the transmission of important ideas ‘mouth to ear’
  • Remembering – or in other words, initiation is largely a matter of remembering yourself.
  • Man is fundamentally good in nature
  • Objective Consciousness and the idea that life is a struggle against non-conscious mechanical forces (The Druj)
  • The source of consciousness is a singularity (monotheism)
  • Conscience – The central aim of initiation is the development of ‘Conscience‘ and that this further brings a social benefit of peace and prosperity for mankind.
  • Triads and the Law of Threes

The best place to begin this examination is Gurdjieff’s own writings and in particular his magnum opus Beelzebub’s Tales to His Grandson, in which it is believed that he actually drew on on oral teachings of Zarathushtra in crafting the character Ashia Shiemash, whom he envisions as one of the first great pre Judaeo-Christian prophets to mankind. It is widely considered by students of the work that Ashiata Shiemash is actually a reference to the ancient Indo-Iranian prophet Zarathushtra. As a student of the Gurdjieff Work and then later a student of Mazadaism, this question for me has only grown with mystery. Gurdjieff at many times indicated that what he taught was simply the original system for becoming; the first system that had been forgotten and buried by time and instances of man’s foolishness. On the other side, the more one studies Zoroastrianism in philosophy and history, the more one comes to see that quite possibly this was the original ‘way’ – the original spiritual teaching from which all others were born, grew, diverged, and eventually lost resonance and resemblance with. Here it is my wish to highlight the significant ideas and stories surrounding the character of Ashiata Shiemash, note the various correspondences with Zarathustra as they may arise, and arouse thought on all of this in the spirit of generating a more comprehensive understanding of the universality of this line of work.

There are certainly some differences between Ashiata Shiemash and Zarathrustra. But there are as many if not more similarities, and deep ones at that. It may be useful to keep in mind that Gurdjieff never considered himself an academic, and were anyone to request academic citation for any of his ideas he would likely scoff and point them to the door. Yet it is clear from his many writings as well as the many writings about him – that he contained within himself a wealth of legitimate knowledge of man, psychology, religion, and history.

Regarding time and place there are strong correspondences with Ashiata Shiemash and what we know if the historical Zarathustra. Of Ashiata It is said he was born in Sumeria in a small village called ‘Pis pascana’ some 700 years before a ‘ great meeting of learned beings’ in the city of Babylon. Most modern scholars of Zoroastrianism generally place Zarathustra as having lived in north-east Iran or northern Afghanistan which puts Ashiata Shiemash in generally the right location. Scholars further consider Zarathustra to have lived some time between 1700 and 1300 BCE. The city of Babylon underwent a variety of incarnations over a sweeping period as far back as 2300 BCE (the Akkadian Empire) to 539 BCE (Neo-Babylonia) with a cultural peak with the distinction of largest city in the world around 1770 to 1670. So time-wise we can at least consider Ashiata Shiemash to be in the same neighborhood and Zarathustra.

Oral Tradition

Gurdjieff always insisted that all of his knowledge of ‘The System’ came from oral tradition – the kind of knowledge that is passed from mouth to ear. In fact his father was an ‘Ashok’ a tribal storyteller of the rural Armenian/Turkish culture Gurdjieff grew up in. In his book Meetings with Remarkable Men he tells of how after the Epic of Gilgamesh was ‘discovered’ and publicized in the late 1800s, he then realized the power of oral tradition, for he had already been familiarized with all of the stories in this work by the oral tradition told him by his father. From this formative experience grew G’s belief that oral tradition was infact a more powerful force than the written word for the transmission of esoteric ideas over time. This also ties in with his ideas about “Legominism.” A legominism is, according to Gurdjieff, “one of the means of transmitting information about certain events of long-past ages through initiates”.

Certainly any of Gurdjieff’s knowledge of Zarathushtra would have come from oral tradition, NOT from books of academicians or historians. In fact the first modern comprehensive writing on the subject of Zarathushtra came from explorer Anquetil du Perron who after many years of courageous exploration throughout the Middle East in search of the ancient prophet finally stumbled upon the Parsi sect in India, and subsequently published the first translation of the Avesta in three volumes in 1771. Even such publication were not widely available especially in the late Nineteenth Century Armenia where Gurdjieff was born. Again it can only be assumed that all of his knowledge here came from oral traditions.

Consider these ideas in relation to the destruction of the Temples, mass burning of books, and murdering of Priests that took place 330 BCE as the Greeks under Alexander the Great attempted to blot out Zarathrushtra’s teachings from the Earth. A full version of this storyline is found in the Ardāy Wirāz Nāmag (1.1-7; text: Vahman, 1985, pp. 76 f.; tr. Bailey, 1943, pp. 151-52, and Gnoli, p. 137):

“Once Zarathustra had received the religion it was propagated in the world until 300 years were completed. Then the accursed, wicked Evil Spirit deluded the accursed Alexander the Roman (i.e., Byzantine), who lived in Egypt, in order to cause the people to have doubt about this religion; and he came to the land of Iran with great destruction, strife, and trouble. He killed the ruler of Iran and destroyed the court and sovereignty, and ruined them. And this religious tradition (dēn), the entire Avesta and Zand as it was written on adorned ox-hides in golden ink, had been placed in Pābak’s (city of) Istaxr in the Fortress of Archives (diž ī nipišt). That ill-omened adversary, the wicked, evil-doing heretic Alexander the Roman, who lived in Egypt, carried them off and burnt them. And he slew some of the religious authorities (dastwarān), judges, hērbeds, mōbeds, religious leaders, and able and wise people of the land of Iran. … Since they (the Iranians) had no rulers, chiefs, leaders, or judges who knew the religion, and they were doubtful about things connected with the Divine Beings, many types of sects, beliefs, heresy, doubt, and disagreement came into being in the world.”

It is estimated by some that ‘1200 oxhides’ or the entirety of Zoroastrian religious writings were here destroyed. It is possible Beelzebub refers to this same event when he says:

“In the course of my subsequent investigations it turned out that , later on, when the Very Saintly Ashiata Shiemash had establhsied the particular contions of ordinary being-existence he had planned, several of these tablets, on his advice and initiateive, were set up in appropriate places in many of the large towns, and upon them were engraved all kids of precents and counsels for a corresponding existence.

“But later, when their big wars began again, all these tablets were destroyed by these strange beings themselves, with the excepttion of that one which has somehow remained intact, as I have already told you, and is now the property of this brotherhood. [BTTHGS p.329]

Despite such mass destructions, as we learned of what has survived orally within remote groups like the Iranis in Iran, and the Parsis in India; who as a part of tradition commit whole pieces of the Gathas and other spiritual ‘song’ to memory, and daily recitation, we see that core ideas and values have indeed survived. We see them in fact quite clearly in at the root of other religious systems as well – the duality of light vs darkness, the idea of an immortal soul, the roots of the word “Magic” and “Magus,” and so forth.

It is further plausible that many of these core ideas following the destructions of Iran, Babylon, Byzantium etc, that the ideas would have  survived orally in various pockets even beyond the tight ethnic group of the Paris and Iranis. For instance the numerous Sufi groups through the Middle East which upon observation can be seen to have many of these same commonalities between Zoroastrianism and Gurdjieff. Perhaps the clearest instance of this is in the Sarmoung Brotherhood which Gurdjieff attributes to being the groups that he was initiated into and from which he received ‘The System.’

In his book Meetings with Remarkable Men Gurdjieff goes on to relate the Sarmoung to the Nestorians, descendants of the ancient Byzantine Empire, their expulsion from Mesopotamia and the city of Nineveh, so the geography matches up nicely.

In fact The word Sarmoung uses the Armenian pronunciation of the Persian term Sarman, which may mean either “he who preserves the doctrine of Zoroaster” or “bee”.

Regarding the meaning, the author and student of Gurdjieff,  John. G. Bennet  writes:

“The word can be interpreted in three ways. It is the word for bee, which has always been a symbol of those who collect the precious ‘honey’ of traditional wisdom and preserve it for further generations. A collection of legends, well known in Armenian and Syrian circles with the title of The Bees, was revised by Mar Salamon, a Nestorian Archimandrite in the thirteenth century. The Bees refers to a mysterious power transmitted from the time of Zoroaster and made manifest in the time of Christ…. Man is Persian meaning as the quality transmitted by heredity and hence a distinguished family or race. It can be the repository of an heirloom or tradition. The word sar means head, both literally and in the sense of principal or chief. The combination sarman would thus mean the chief repository of the tradition.” Yet another possibility was “those whose heads have been purified”, in other words: the enlightened.

So in the Sarmoung Brotherhood we find not only the missing link for Ashiata Shiemash and Zarathushtra, but also between Bees and Beelzebub. As Darban I Den once remarked to me, “I was never comfortable with Beelzebub being related to flies – something shitty and annoying. I always felt it must be Bees – it’s in his name after all.” This latter connection though fascinating may all have even greater implications for The Esoteric Order of Beelzebub.

According to Beelzebub, Ashiata’s teaching method deferred radically from anything done by any teacher before or any teacher after. He taught without teaching:

“The Very Saintly Ashiata Shiemash taught nothing whatever to the ordinary three-brained beings of the Earth, nor did he preach anything to them, as was done before and after him by all the other Messengers sent from Above with the same aim. “ (BTTHG p. 318)

In other words, there is a very distinctive form of essence-exchange suggested by his system. Something more than the writings, and something not obtainable by the one-way authoritarian structure followed by the popular forms of monotheism. It is also here in the narrative of Beelzebub that the idea of ‘legominism’ is introduced. “A Legomonism,” Beelzebub tells us, “is the name given to one of the means used there for transmitting from generation to generation information about certain events of long-past ages through those three-brained beings who have become worthy to be, and to be called, ‘initiates.’” In other places Gurdjieff had spoken of great physical works like the Sphynx, or the Gothic Cathedrals as examples, but here he refers to a legominism called “The Terror of the Situation.” In the work this idea is known in the shock of realizing one’s own mechanical nature which can be tied back to the wish for being, or ‘being-conscience.’ As we shall see, conscience also has a central role in Zarathushtra’s teaching as well.

As Beelzebub concludes, “’legomonism’ is the name given to the successive transmission of information about long-past events on the planet Earth from initiate to initiate of the first kind, that is, between really meritorious beings, transmitting what they themselves have received from similar meritorious beings.” (BTTHG p. 320) In other words, legominism is the unique form of essential-transfer developed by Ashiata Shiemash.

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G.I. Gurdjieff

 

Remembering

It is not only in the direction of academic correspondences that we must look toward in this effort, but correspondences in pattern, archetype, and resonance. Once one allows for this, one begins to see that there is actually a lot of evidence to support the notion that Ashiata Sheimash and Zarathustra are one and the same, and the most intriguing one lies right up front in the name: Ashiata Sheimash. Gurdjieff seemed to relish in dressing-up and encoding references to people, places and things in the work of Beelzebub’s Tales, in what feels like spirit of mischievous obfuscation. It is said that when his students were proofreading manuscripts for him if they too-easily arrived at his meaning, he would respond, “ah, I must bury the bone deeper then.” BTTHG offers an entire lexicon of Grecco-Armenian-Russian crafted code-words, and new names for characters that – as your eyes adjust – gradually become familiar. For instance, Lentrohamsanin = Lenin, Archangel Loosios = Lucifer, and so forth. In the prophet’s first name “Ashiata” we find the letters spelling “Asha” which is the expression of higher truth/objective consciousness in the teachings of Zarathustra. Of this word Dr. Flowers in his book The Good Religion says “There is no adequate English translation. It connotes a synthesis of world-order, truth, right, righteousness and holiness.” Which corresponds closely with the introduction of Ashiata Shiemash, who seems to have been born from such due to the conditions which Beelzebub elaborates on:

…by the all-gracious command of our Infinitely Loving Common Father Endlessness, our Highest and Most Saintly Cosmic Individuals sometimes actualize within the presence of some terrestrial three-brained being the ‘definitized conception’ of a Sacred Individual, in order that, having become a terrestrial being with such a presence, he might comprehend the situation on the spot and give a suitable new direction to the process of the ordinary being-existence of your favorites, thanks to which there could perhaps be removed from their presences the already crystallized consequences of the properties of the organ kundabuffer as well as the predisposition to new crystallizations.

From the beginning Ashiata’s own origins are divine and purposeful. He has a super-ability for seeing truth and and right-order. He sees that the way of helping others see truth is to help them remove their own buffers to truth. Gurdjeiff here introduces  theidea of ‘kundabuffer’ to refer to the idea of a tightly programed behavior of not seeing truth that has become so culturally ingrained that people come to believe it is biological, not unlike the Christian concept or original sin. Ahsiata’s mission – like Zarathushtras – is to remind people that seeing the truth and the good begins with a decision to see it, in other words seeing behind ‘the lie’ of original sin.

Kundabuffer thus represents the great obstacle to Remembering yourself, and remembering yourself becomes the central task of the Gurdjieff Work as discussed by his student P.D Ouspensky in works like In Search of the Miraculous or The Fourth Way. What may seem in the surface a simple act quickly becomes deep and complex the more one personally explores and experiments with it.

The idea of Self-Remembering is clearly reflected In the cosmology of Zarathushtra where all humans on Earth actually began as conscious souls before coming here. In this pre-soul state they do have some awareness of what life is like on Earth, and eventually the great evil and ‘Terror of the Situations’ inspires them to come to Earth to fight for the good – for consciousness and conscience. However in being born into this world one of necessity forgets much of the previous life. But one can remember, and one can find others to help one remember. In Zarathrushtra’s system this remembering the fight for good equates directly to the remembering of the self spoken of by Gurdjieff. Each act of remembering the self is thus also a conscious act and a fundamentally good act.

Man is Fundamentally Good

When we recall that sense of existence in our Pre-soul state, we may also recall the reason we willfully chose to come to Earth – to fight against evil I.e. Ignorance, unconsciousness, coercion and mechanicalism. This is the first fundamentally good decision we made, and so our existence sent on earth is the result of this decision for the good. Thus in Zarathushtra’s system the fundamental goodness of man is not only a moral truth but a metaphysical truth as well.

This idea is in direct contradiction to the doctrine of Original Sin, so common to contemporary Christianity. The idea there is that man is fundamentally evil, is born into the world as an evil being, and so all of his life must be an effort to make good on this – to pay off his cosmic debt. An entire negative and pessimistic attitude about how to approach the phenomenon of life has grown from this, beyond monotheism and even to to influence secular ideologies. For instance, much of science views man to have evolved from a vicious and violent simeon species, who only by the grace of civilization can avoid descending back into total chaos and interspecies predation. In the far political left of Green Party and animal rights extremism you further find the idea in the form of anti-humanism – that humans are the problem where environment is concerned and overpopulation the cause of most social problems.

In these systems mans fundamental evilness is conversely a moral and metaphysical truth – it is not in anyway based in any decision that you personally made, it is rather the burden you must bear for someone else’s (I.e. Adam and Eve) bad decision. All of these systems are simply re-iterations of the idea of Original Sin, which is really more of an attitude or a negative emotion. Zarathushtra sweeps all this nonsense away with the idea of man being fundamentally good, and reminds us that it was the original perspective only later clouded and perverted by monotheistic wise-acering. It didn’t even enter Christian Doctrine until the 2nd Century by way of Iraneus.

In Gurdjieff’s cosmology, man like all other ‘Three-Brained Beings’ in the universe will naturally grow and evolve toward conscience. On Earth however a great cosmic disturbance (first moon crashing into the earth) interfered with this and resulted in man perceiving reality ‘upside down.’ The Gurdjieff work of achieving Objective Conscience is thus really a work of returning to man’s original state of goodness, which is his birth-right.

The idea of man being fundamentally good in fact corresponds with many other systems considered outside of the established realm of ‘normal’ and ‘common’ like LaVeyan Satanism, Setianism, Ayn Rand’s Objectivism and can in fact even be traced back to Aristotle. It is also worth noting that such systems – and thus the idea of man being fundamentally good –  are largely unpopular with mainstream culture.

Objective Consciousness

Gurdjieff attributes to Ashiata many first and unique accomplishments in the areas of philosophy and initiation, and many of these correspond very closely with what we know of Zarathurshtra. For instance, he says

“The Very Saintly Ashiata Shiemash was the only Messenger sent from Above to your planet who by his holy labors succeeded in creating conditions in which for a certain time the existence of its unfortunate beings somewhat resembled the existence of three-brained beings with the same possibilities that inhabit other planets of our Great Universe.” (BTTHG  p. 318)

In so many words he is saying that this prophet is the only one who was actually successful in creating ‘peace on earth’ – the aim that every other prophet touts but never really accomplishes. In a more esoteric sense what this really means is that mankind generally achieved objective consciousness and real and lasting Conscience for a time, one of the practical results of which of course would be relative peace on Earth.

It is often said of Zarathustra that this was accomplished in the reign of Cyrus the II of Persia, founder of the Achaemenid Empire (600 – 530 BC) which followed the teachings of Zarathustra and was well known as one of the most peaceful and prosperous societies in history. Cyrus respected the customs and religions of the lands he conquered, following a successful model of administration working to the advantage and profit of its subjects. He also freed the Jews in Babylon and earned a special distinction in the Jewish Bible as Messiah and is the only non-Jew to be so-called.

In the ongoing work of the individual the enemy of Objective Consciousness is embodied in the idea The Druj – an Avestan word meaning “The Lie.” The Druj encompasses all the forces of ignorance, mechanicalism, coercion, slavery, abuse, negative emotions and so forth. In Setian cosmology the same fundamental ideas are represented in the struggle of Set and HarWer as accounted in The Book of Coming Forth by Night. The Ageless Intelligence must struggle to maintain independence from the confused and fitful presence of HarWer.

Though drawing on different terminology and symbolism – the moral basis consciousness = good, non-consciousness = bad reveal a great harmony in these teachings and a shared core-value.

The Source of Consciousness

It is also possible that the Jews of Babylon under Cyrus were influenced by the monotheistic model of Zoroastrianism, and it is widely recognized by scholars that Zarathustra taught the first form of monotheism. Here again we find reference to this aspect of Mazdaism in Beelzebub’s Tales in the world ‘Olbogmek’ which means, “There are no different religions, there is only one God.”(BTTTHGS\ p. 319). (“Bog” is Russian for “God” as fans of A Clockwork Orange might have recognized).

Zarathustra is universally acknowledged by scholars as producing the first form of monotheism in the character of Ahura Mazda – which is often translated simply as “Lord of Wisdom.” However some scholars assert that Maz-dah is an adjective meaning approximately “he who places (everything) in his mind” (not “wisdom as is commonly rendered.) [The Spirit of Zoroastrianism, Prods Oktor Skjaervo p.13] Such a translation runs much closer to the more technical and specific sense of consciousness and self-consciousness taught by Gurdjieff.

But it

 

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Unknown artist’s rendering of Ashiata Shiemash

Conscience

It is clear in Beelzebub’s Tales that the significance of conscience pervades the teachings of Ashiata Shiemash, that it is central to his teachings and that all of his other ideas revolve around it.

“After the second transapalnian perturbation occurred to this ill-starred planet, that is, after the ‘loss of Atlantis,’ the action of the cosmic law of Solioonensius in the common presence of your favorites took place at least forty times, and each time, thanks to this strange need of freedom which has become fixed in the majority of them, almost the same thing took place as has recently been occurring among the groups inhabiting that part of the surface of your planet called ‘Russia.’ “Here it is extremely important to note that these terrifying processes could never have occurred among the three-brained beings of the planet Earth if those data for engendering the being-impulse of Conscience, which had remained intact in their subconscious—data to which the Most Saintly Ashiata Shiemash was the first to turn his attention, and which he relied upon for the fulfillment of his mission—had taken part in the functioning of that consciousness of theirs which has become habitual for them during their waking state. “It is only because the data for the sacred impulse of being-Conscience do not take part in the functioning of this consciousness of theirs that the action of the law of Solioonensius, as well as of other inevitable cosmic laws, assumes these abnormal forms which are so lamentable for them.” (BTTHG p. 571)

Many significant ideas can be found in this passage. To begin with, in calling him the first Beelzebub is saying not only was Ashiata the first to identify the importance of Conscience, but that the word fully supported and defined his existence and mission on Earth. It is further suggested that there is an actual biological – even medical – benefit to conscience. The Beelzebub word “Solioonensius” is like kind of like lunacy from the sun – dangerous radiations from the sun make people crazy and make them want to kill other beings. There is actually Sociological support for this, as statistically homicide and violent crime rates tend to increase the closer one gets to the equator, where the influence of the sun is obviously more apparent and felt more strongly by the people who live there. Conscience, or the development of ‘Being-Conscience’ can protect us from these deleterious influences. Thus the development of Conscience goes hand-in-hand with the discouragement of animal-sacrifice, and really violence in general.

Conscience also can be seen to emerge with central importance in the teachings of Zarathustra and we find evidence of it in key ideas like Daena Vohuni which is often translated as ‘good conscience.’

Another way Conscience is approached in the Fourth Way work is in the elimination of contradictions, for it is impossible to experience true conscience while one holds on to internal contradictions. P.D. Ouspensky once wrote:

“Conscience is a state in which a man feels all at once everything that he in general feels, or can feel. And as everyone has within him thousands of contradictory feelings which vary from a deeply hidden realization of his own nothingness and fears of all kinds to the most stupid kind of self-conceit, self-confidence, self-satisfaction, and self-praise, to feel all this together would not only be painful but literally unbearable. If a man whose entire inner world is composed of contradictions were suddenly to feel all these contradictions simultaneously within himself, if he were to feel all at once that he loves everything he hates and hates everything he loves, that he lies when he tells the truth and that he tells the truth when he lies; and if he could feel the shame and horror of it all, this would be the state which is called ‘conscience.’ A man cannot live in this state; he must either destroy contradictions or destroy conscience. He cannot destroy conscience, but if he cannot destroy it he can put it to sleep, that is, he can separate by impenetrable barriers one feeling of self from another, never see them together, never feel their incompatibility, the absurdity of one existing alongside another

Conscience is the fire which alone can fuse all the powders in the glass retort, and create the unity which a man lacks in that state in which he begins to study himself.” (Ouspensky, In Search of the Miraculous)

Ashiata actually has a very personal association with Beelzebub himself, as it is Ashiata that get’s Beelzebub pardoned from the transgressions of his past:

“And thus to one of the planets of this solar system, the planet called “Earth,” a Messenger was once sent from our Endlessness – a certain Ashiata Shiemash. And as Beelzebub had fulfilled  a special task indispensable to his mission, this Messenger, upon his return to the Sun Absolute, earnestly besought His Endlessness to pardon the once young and fier but now aged Beelzebub.” (BTTHG p.49)

This ties in with the Mazdan approach to ethics which asserts there is no transgression that cannot be forgiven. That there is no Original Sin which metaphysically connects us with evil, but that good can at anytime be Remanifested by the decision to do so. In popular monotheism the fundamental nature of man is evil – he is born into the world this way due to the sins of Adam, and therefore the whole of his life clouded with shame and a sense of  indebtedness for expenses he did not himself occur. In Zarathushtra and Gurdjieff’s world, man comes into the world fundamentally good, but forgets this over the course of life. Yet he always has the opportunity to remember, that is why Teachers, Prophets, Saoshants, and Messengers from Above return to Earth at various times, to remind us.

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Zarathushtra

Triads – Law of Threes

Generally speaking there is quite a lot of tripartition and triadic structures in both in Zoroastrianism and the Fourth way. In Zoroastrian the cosmos is triadic with a Spirit world, a Material world, and then a yet-to-come divine world of spirit-matter fusion. There is also the triadic maxim of “Good thoughts, good words, good deeds,” with ‘good’ meaning of high quality.

An important triad in the Gurdjieff work is the Law of Threes, referring to the interaction of positive, negative and neutralizing forces in nature and in man. With Ashiata Shiemash, the great triad comes from the surviving tablet that survived the ‘big wars’ on which was inscribed the ‘sacred being-impulses’ of Faith, Hope, and Love. This triad also appears in Corinthians 13:13 but as one reads the Ashiata’s inscriptions one can’t help but suspect a deeper triadic pattern at work:

FAITH, LOVE, AND HOPE

  • Faith of consciousness is freedom
  • Faith of feeling is weakness
  • Faith of body is stupidity
  • Love of consciousness evokes the same in response
  • Love of feeling evokes the opposite
  • Love of body depends only on type and polarity
  • Hope of consciousness is strength
  • Hope of feeling is slavery
  • Hope of body is disease

 

Morality of the Left-Hand Path 7: You Have the Moral High-Ground

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You Have the Moral High-Ground

“But what can I do to help?” This has long been the battle cry of the the moral crusader, the social justice warrior, or what Anton LaVey liked to refer to as the seeker of “The Good-Guy Badge.” It has long been accepted that altruism and self-sacrifice represent the moral high ground. To this the Lords of the Left Hand Path came forth to say “no more!” For here is the truth – you can’t help. At least not until you have helped yourself.

So often the altruistic battle cry of only wanting to help belies in fact a desire to control, to enforce groupthink and to get that Good-Guy Badge. This is why so-called social justice warriors seem to ooze with hubris. To know thyself and to embrace thyself means to also to embrace humility and respect. To build the self is like building a strong foundation for a house, it takes time, focus and attention. The altruist or the SJW has skipped this stage, going right for the endgame of pointing the finger and taking credit for caring more than you…for sacrificing more than you…for being more sensitive than you. There game is to single you out and alienate you. But if you are strong in your sense of self, responsibility and conscience, their slings and arrow will bounce off you. Do not become entranced by their glamour, for their house is built on an empty foundation and destined to crumble.

I say the glamour must be lifted, revealing the face of the serpent! Let the Altruists and Collectivists have their Good Guy Badges stripped from them and tossed into the fire! Look upon them for what they are – immoral parasites – who in the end only want to bleed you of your essence, syphon your energy, and rob you of your own hard-earned property! Be deaf to their jeers, and toss them aside, upholding the strength of your own conviction to rational self-interest and personal responsibility! Let the strength of the fire that burns within you – the Supersubstantial source of Consciousness and Conscience – be a comfort to you as it is to others who can see the glimmer of it’s light.

When you fully embrace the personal responsibility that goes along with the Morality of the Left-Hand Path, you realize that embracing that morality really is the best thing you can do for society, even humanity. As you assert your own individuality and self-deification, the Black Flame expands and just maybe that helps make the world a better place. That is the highest sense of duty; to embrace that innermost fire of self – without regret, shame or hesitation. It is the duty that everyone must arise to and uphold within themselves. The path of temptation is the easy way of blaming all your failures on others. It’s easy to find a convenient individual or social group to blame all your problems on – perhaps a mythologized ethnic group, or maybe an economic group – or maybe the thought that anyone who is successful must have cheated to get there. The much harder way is to take responsibility for yourself, and work to achieve your goals or to create new opportunities for yourself. Indeed the path of temptation is exactly the opposite of what the Priest and Ministers of Altruism have taught us over the years.

The philosopher Aristotle was fond of using ‘classes’ to understand reality. Remember that as a member of the class of all humans, by increasing your own consciousness and strengthening your own state of being through the process of Xeper, you are literally helping to increase the overall all state of being of the class of all humans. Again, the best thing you can do for humanity as a whole is to embrace the Left-Hand Path morality of Self-Deification, Individuality, Self-Evolution and Will. In enhancing your own potential for self-consciousness, you are in fact literally increasing the overall incidence of self-consciousness in all of the vast Universe. This is why we like to call it the Great Work, for it’s implications are cosmic.

So remember when the minions of the Right-Hand Path try to waggle their finger at you, it is you who have the moral high-ground, for you embrace one of the only systems that allows for the freedom of all individuals. All of the Right-Hand Path systems that emerge from Central Authority are based on inhibiting the freedom of someone, or some group; of parasitically syphoning their their energy via religion, or even of outright robbing them of their property through progressive Statist taxation. Over time the group to be enslaved may change – At one time it was competing tribes, alternative religious groups, or perhaps people of a certain race. In more recent times the focus has switched to academic or economic class as a basis for inhibiting freedom.

The Left-Hand Path magician should be able to easily and confidently point out the essential immorality of any system that is based on inhibiting freedom and facilitating coercion. For freedom is the essence of the Black Flame, that sacred and Supersubstantial Fire that burns eternal with the Highest of Life. Remember that if all you can say of morality is that “it’s all relative,” or “morality is uncool,” then the Altruists and Collectivists will always be able to claim the moral high ground. But if you can talk about the Morality of Rational Self-Interest and Personal Responsibility as being the true and original morality you might be able to stand your ground, and just maybe we can start taking some of that high ground back.

None of this should be misconstrued as a desire to create a ‘Left-Hand Path State,’ and certainly no one need be forced into following the ideas of the LHP. But I do think everyone is a unique individual being, only most have forgotten, fallen asleep, or been coerced or cheated out of this deep metaphysical truth.

Some have suggested that RHP/Central Authority is needed because most people need to be told what to think or do because they are just too incompetent to manage their own lives. To this we must respond that even if it were so it would not have the right to come in and manage it for them, just as we wouldn’t respect someone else’s right to come in and start managing our affairs uninvited. The LHP is not about organizing a model society and forcing it on everyone for their own good – that’s actually the aim of the RHP. You could argue that you can quantify more overall good by just telling everyone what to do (utilitarianism, etc), and that may be fine by some estimates, but it’s not LHP. The essence of the LHP is claiming personal freedom as your own natural right, and acknowledging others have that right as well. You can’t maintain that value and still go about organizing everyone and putting them in their proper place.

The Daimons of the Diabolicon went through precisely this same question in regard to whether they should control the Black Flame so that no one hurts themselves with it, in the Statement of Belial

Many there were among us who felt anger at this ruthless mutilation of our Gift, and Beelzebub brought to question whether we also should not descend among man and contest this usurpation of his Will. But I said, Were we to lead man in this venture, we ourselves would declare his failure, and he would believe our Gift to be weak indeed. Messiah must see that free Will is beyond the concern of God, and that man will finally win his own destiny apart from all dictated schemes.

They concluded that to control and coerce would be an immoral misuse and denigration of the sacred Flame and that were they to do so they would be no better than Masleh.

The suggestion that Central Authority is actually protecting us from some greater evil or an ‘apocalyptic storm’ can be dispensed with peremptorily – this is precisely what Yaweh told Adam and Eve in the Garden – don’t eat the fruit from the tree of knowledge! Like Adam an Eve in the Garden, The RHP/Centralized Authoritarianism is precisely what has kept us in a general state of warfare over the centuries, and a state of total war during the last century. If anything the RHP is leading us in the direction of an apocalyptic storm. We can’t make a better mousetrap, when the mousetrap is based on robbing people and putting them in cages. Therefore we do not talk about creating a new ‘LHP State’ rather we talk about self-creation, promoting individuality, and opening a way for freedom for all

Remember that you as a rational self-interested and responsible being of conscience you are the greatest hope for the future of the human race. The majority seeks to pull all down to average and redesign humanity as a cannibalistic hive where the weak live off the strong until the strong lose their will to succeed, and the overall energy level is a bare subsistence. At that point man can only have lost all sense of conscience, all sense of true and deep emotional connection to his tribe. At that point humanity disintegrates and de-evolves into something it was never meant to be. By embracing the Morality of the Left-Hand Path we have a chance to save humanity, to promote individuality and to keep the Black Flame alive and burning.

Coming soon part 8

Return to part 1

Morality of the Left-Hand Path 6: The Spiral, Reich, and A Sense of Duty

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A Sense of Duty

At a cosmic level the oppressive nature of Collectivism can be understood simply as attempts to suppress the Black Flame – that cosmic Supersubstantial source of life and consciousness that fuels man’s independence and individuality. This again is the overriding theme of The Erbeth Transmissions, and publication of that book might be considered an example of a small effort to do something to leverage the situation in the direction of self-conscious evolution. “Central Authority” in that book is simply an analogy for the Church…or the State…take your pick for there is little difference. Both systems display the same centralized structure, the same outwardly emanating desire for total controls, and both display no tolerance for any alternative systems and can allow no completion to or questioning of their absolute authority.

In the Spiral Dynamics system of Beck and Cowan both Church and State fall into the realm of the Blue Meme for functionally they are virtually indistinguishable. The SD system claims that it is a natural state of evolution that all cultures go through – a natural and necessary authritarian stage that helps a culture define itself and makes certain advances from a more primal warrior society – the Red Meme. Emerging from the blue, SD envisions an Orange Meme of independence. Most consider the emergence of the Orange in the West to correspond generally with the Enlightenment, following roughly 2000 or more years of Blue authoritarian domination.

Looking at the big picture, If we consider most of our contemporary LLHPs (Crowley, LaVey, Aquino, et al) to have emerged during this most recent Orange, we next realize that most of our historical LLHPs (Yeshu, Zoroaster, Lao Tzu) come from before the last Blue Period. In other words 2000 years of dominance by Central Auhority resulted in a near vanishing of the Black Flame from the Earth. Next you have to reflect on the current geo-political environment of massive government, huge central banks, erosion of privacy and property rights and near constant warfare; and ask yourself if it doesn’t look like we are slipping back into the Blue; if it doesn’t feel like we are on the verge of sliding back into another dark age. There are more people than never exploring alternative and Satanic religious groups, but in most of them no Black Fire burns.

Another great 20th century thinker who perceive the functional homogeneity of Church and State is Dr. Wilhelm Reich. The idea that Church and State exhibit similar authoritarian patterns in their systematic attempt at suppressing the energy of the individual is a central theme in his work The Mass Psychology of Fascism. This is carried out initially through ceremonial suppression of sexuality. As he states:

Suppression of the natural sexuality in the child, particularly of its genital sexuality, makes the child apprehensive, shy, obedient, afraid of authority, good and adjusted in the authoritarian sense; it paralyzes the rebellious forces because any rebellion is laden with anxiety; it produces, by inhibiting sexual curiosity and sexual thinking in the child, a general inhibition of thinking and of critical faculties. In brief, the goal of sexual suppression is that of producing an individual who is adjusted to the authoritarian order and who will submit to it in spite of all misery and degradation. At first the child has to submit to the structure of the authoritarian miniature state, the family; this makes it capable of later subordination to the general authoritarian system. The formation of the authoritarian structure takes place through the anchoring of sexual inhibition and anxiety.

The idea of Church/State authoritarianism becomes axiomatic in James Demeo’s Saharasia: The 4000 BCE Origins of Child Abuse, Sex-Repression, Warfare and Social Violence, In the Deserts of the Old World. It is easy enough to see the deleterious effects the Church had on technology and human advancement, and if you look a little closer you see the State is almost as bad. What’s ironic is that Central Authority, due to it’s inherently bureaucratic and ineffectual nature, is always playing catch-up with the latest technology. How far had e-commerce grown before they realized they needed to start forcing collection of sales tax in a new way? Look at how far Uber spread before local governments started trying accuse them of ‘piracy’? Look at the technology of smart phones – if government had decided in 1995 that everyone has a ‘right’ to a cell phone we’d all still be using cell phones the size of lunch-boxes. These are simply a few contemporary examples but one could easily write a book about them all, as did Jeffery Tucker in his book A Beautiful Anarchy: How to Create Your Own Civilization in the Digital Age. We shouldn’t have to spend as much time arguing how the church held back the advancement of technology for centuries with flat-earth theories, auto de fay, burning of witches and scientists and so forth. What is important here is simply to see the common pattern of authoritarianism inhibiting progress in the name of the bogeyman of individuality.

If Central Authority stays out of it, new technology typically gets out to everyone who needs/wants it pretty fast. But Central Authority can always just catch up later, requisition it, put their stamp on it and start re-writing history to make it look like they invented it, which is precisely what they are doing right now with the institution of Healthcare. Propaganda slogans like “You didn’t build that!” can have the effect of simultaneously affirming their authority and ridiculing the belief in individuality. This is also essentially what the Church did and still tries to do with the phenomenon of human life – “we built that, so you need to follow our requirements for using it.” When you start to see this you realize that ‘separation of church and state’ was really just a transfer of authority from church to state. But in seeing these little successes and advancements we are reminded that there is hope, and that in exercising our own individuality – even a little – it stirs up that sacred fire that can spread, help cleanse the air, and maybe even help someone else ‘wake up.’

Everything that is encapsulated in P.D. Ouspensky’s ideas about ‘Negative Emotions’ are things that are propagated, perpetuated, and enforced through the various institutions that comprise Central Authority. The sooner one realizes that such institutions are fundamentally immoral, the sooner one can divest their time, effort and attention in them. These institutions do nothing but work against Self-Deification and Individuality, and even if they really wanted to, they couldn’t help you anyhow. You must take responsibility yourself.

This is where the sense of duty kicks in. When you start taking responsibility for yourself. “Responsibility to the Responsible!” as Anton LaVey worded it. When you can finally see most of society is engineered to remove the sense of responsibility, you begin to realize how dire the situation is. It is so corrupt and mechanical that none of the Politicians or Priests could do anything to change it even if they wanted to, for to become a part of it is to be absorbed and absolved of responsibility. It is quite literal the case, for despite all their blatant crimes and corruptions no one who is part of this system every emerges as responsible. The secret is that responsibility cannot be given, only taken!

This is the great challenge given to us by the Magi – to become a responsible being. This is the greatest hope for humanity – that YOU awaken and take responsibility.

Coming Soon Part 7

Return to Part 1

Morality of the Left-Hand Path 5: Compassion is Not Collectivism

 

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Compassion is not Collectivism

Confusion over the meaning of the word “Collectivism” is quite common in the contemporary environment. You may encounter the erroneous assumption that simply because you uphold a morality of Self-Deification and Individuality it means you don’t believe in compassion – that you’re just a selfish brute, a narcissist, or an egomaniac. This is a false conclusion for as a free thinking individual you are free to exchange with whomever you want as much as you want, and as long as you are doing so voluntarily it is an act of free will and by definition not an acquiescence to collectivism. Collectivism always bears some amount of coercion if not out-right force. In truth it is always collectivist, socialist, and totalitarian systems which attempt to twist and mutate compassion to make good soldiers or police who can kill without conscience, to stir an irrational sense of impersonal love for ones own tribe or ones race, and so forth. The free individualistic and self-deifying Black Magician allows his compassion to develop freely and for it to develop him in return. Compassion is a great source of virtue and power and that is maybe just on reason Anton LaVey made it fully one-third of his system of Greater Magic.

It is the same for the act of cooperation. There are those who will point to any act of cooperation you appear to engage in saying, “See? You need collectivism!” Again this represents a wrong understanding of collectivism and obliviousness to the fact that it always carries with it some amount of coercion. Free and willful cooperation is the cornerstone of a productive society and the successful individuals who make it so. Cooperation is merely the continued exchange of value for value on another level that drives and fuels creation and innovation. It is in fact always collectivist, socialist and totalitarian systems that seek to control or prohibit free and voluntary cooperation between individuals, for instance by regulating and taxing certain transactions to manipulate human interaction and make certain forms of cooperation appear more or less valuable.

Communication is another area where confusion will emerge. Really more at the extreme end of the socialist spectrum, here the objection is that any form of communication demonstrates that you are part of a collective and that you are therefore being somehow hypocritical in rejecting collectivism. This is the extreme form of the old saying “no man is an island,” a ridiculous assertion that the only way to maintain individuality is to be completely cut off from any external influences of the environment. Communication via words and ideas is of course one of the great ways people trade value and learn and grow and is a vital part of human nature. In that it is engaged in voluntarily it represents no loss of will and no threat to individuality. Again, it is in reality always collectivist socialist and totalitarian systems which seek to coerce and control communication via propaganda, censorship, and political correctness (or as George Orwell called in in 1984 – Newspeak).

I realize that some who read this may scratch their heads and wonder why I have spent so much time on what may seem fairly obvious points, but I assure you each and every one of these – compassion, cooperation, and communication – have been presented to me as objections and evidence of mans need for collectivism and governance. Clearly there is much misunderstanding out there, and that is just one reason why it’s worthwhile spending some time considering the moral basis of rational self-interest, self-deification and individualism. Until we do, the Christians, Monotheists and Statists will always be able to claim the moral high-ground. If all you can say in response to their charges is “everything’s relative,” they will win the argument every time.

But if you can point out and articulate the very real and substantial immorality of coercion and sublimation of the self, then you will be able to stand your ground. Maybe in debates and such, but more importantly in your own mind. In your own mind you must understand clearly and without compromise why the Left-Hand Path is the moral high-ground. And you must also understand that regardless of any apparent goodness of anything the RHP tries to do –whether it’s feeding the poor or fighting bad-guys – they cannot do any of it without coercion and control. There is always a price, or as Dr. Aquino likes to say, “There is no free lunch.”

It is perfectly natural and normal for a self-actualized and centered person to have compassion for others, to be capable of sympathy, and to wish for love and companionship in one’s life. It is one of the tricks of the RHP to convince us that those who follow the LHP have somehow given up on such things. But in reality it is those re-born and Remanifested in the Black Fire of Set who come to know a much deeper and more powerful potential for compassion, a more objective sense of love, and a deeper sense of conscience. In these ways we develop stronger ties to others that transcend ethnicity, and may endure many trials and tribulations.

By embracing the LHP morality, it empowers and charges your ability to make more significant contributions to the various groups, circles, and institutions in which you interact. This is a foundational idea for what in the Esoteric Order of Beelzebub they call The Circle of Reciprocal Maintenance which demonstrates that your contributions to the right kind of group – one that embraces the morality of the LHP – may actually fuel and fire your own becoming.

To feel compassion does not mean that your individuality is fusing or blending with a collective, or that we can start blending our psyche-centric consciousness with collectives nowadays since we’re in some kind of new ‘post-individualism era.’ There is no such thing as a post-individualism era, and it should be noted that the idea we are some how ‘out-growing’ individuality as a species and growing into a collective mind is an idea that really comes from Karl Marx; it does not come from any of the Lords of the Left-Hand Path. Rather these teachers were trying to give us something to help us defend ourselves against this sort of idea of the diffusion of individuality. None of them went through all that trouble to utter words and suffer the slings and arrows of an ignorant world and establish teachings just for us to be able say “it’s all relative.”

If you read Dr. Aquino’s book MindStar, you may learn that the survival of the psyche is simply the idea of our individuality – the Subjective Universe – continuing beyond biological death within the Objective Universe, and that it may have existed even before we came here. In this teaching the only sense in which there is a blending of OU and SU is in the CSU or “Collective Subjective Universe,” which is something which can be used privately or creatively, but is more often used by monotheistic and statist systems to control you. Sure, by virtue of your separate psyche you’re still an individual no matter what, but don’t let your actions and your course in life be broken down into that of a slave. You were not given the Gift of Set so you could come to Earth and be a slave.

Coming Soon, Part 6: A Sense of Duty

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Continue to Part 6