Concerning Hyperborean Spirituality – Part 2

[Note: This article also contains modified contributions by beserkerguru & cairbethebard]

The hyperborean peoples have been said to be cursed with the “mark of Cain” because of their strong exploratory, conquering, and resistant natures. However, due to such tendencies, we are unique in being both willing and capable of both creating new systems when needed, and changing existing systems to adapt to new situations.

It is important to realize that spiritual aspirations and spiritual realization ARE compatible with political stances, aims and memetic activities. The fact is, integral thinking is not incompatible with both critical thinking and race realism. This delusion is part of the (((control structure))) that limits our people from realizing their potential.

False Dichotomies

We are supposedly limited to either/or propositions – being spiritual vs practical, worldly vs mystical. These are examples of false dichotomies.

False dichotomies are everywhere in the socio-political landscape, because they are useful tools to shape public opinion, sentiment and ultimately, group activity. They trap us in unnecessary quandaries without end.

The prevailing social narrative consists of a trap that presents us with a false dilemma. This paradigm forces individuals to choose between their innate tendencies of subjective preference, and those of objective analysis. This is framed as a struggle between the desire to relate, sympathize, and integrate, and the impulse to evaluate, judge, and restrict.

These principles are not mutually exclusive. We possess both of these inherent impulses, and both of these impulses are absolutely necessary to both our individual, tribal, and species survival. We are both are analyzers AND sympathizers, not either-or!

The contrast between preference and dislike is a fact of relative existence. Every person has things they prefer, and things they reject, as well as possessing relative strengths and weaknesses.

We cannot effectively employ one of these qualities without the other. If you focus only on that which you like, you become weak, negligent, hyper-accommodating: a “snowflake”. If you focus only on what you dislike, you become captious, hard, uncaring – the so-called “extremist”.

The illusory division between tolerance and criticalness artificially divides a single continuum of decision: that of memory. To rely on only one pole of this line is to lose integrity: the ability to discern what is beneficial as well as what is necessary, not just one or the other.

Relying solely on preference is dangerous. For example, any “subjective science”, that is, a science where preference is inserted into the scientific method, is doomed to fail. Letting such an ideology run wild can cause severe harm.

Likewise, any “objective” or “hard scientific” means of understanding inter-relationship, feelings/emotions and motives can never truly be comprehensive, because it lacks a crucial component: that of subjective affinity. This cannot be accounted for with mere statistics.

Reflection & Action

The fact is: ignoring the plight of our people is to neglect a both a material and a spiritual duty.

Activism must coexist with the quest for spiritual realization, because otherwise it can trend downwards into the negative, into divisivneness, negativity, and blackpilling.

Also, we must fuse real world action with online presence. This means that you must make active use of your understanding of the world situation whenever the opportunity presents itself.

This doesn’t mean being a fanatic. Neither mere ideology nor simple organization will work on their own, they must fit together. The means by which they will fit together and obtain supremacy is through conventionality – that is, through being widely accepted.

Oppositional tactics are not the only means to obtain the goals which we seek, although they may, at times, be required. Conceptual acceptance is a crucial medium.

As hyperborean philosophers, we must present an ideology that is explicitly NOT intended to mesh with existing philosophies. This is deliberate, in order to create a separate or “counter-current” to so called “judeo-christianity” and other milquetoast ideologies.

Christianity & Tradition

A traditional orientation fundamentally resists such upstarts as “new age” movements and atheism, viewing these beliefs as based in fantasy, not fact. Of course, it is important to point out that agnosticism is not atheism, because it does not assume total certainty, where atheism flatly rejects the Divine concept.

Christianity is certainly a traditional ideology, but its current expressions are clearly flawed, incomplete, and misguided, and are therefore its institutions are unable to cope with spiritual atrophy. The authorities in these circles often lack a deep spiritual understanding.

Christianity is essentially a group religion, where people gather to worship. Churches are both community nexii as well as nodes in the Christian network. This is a valuable resource, when it is vitiated with enthusiasm and inspiration.

However, due to the decay of this community, the Christian network has also withered. A side-effect of this is that the spirituality of the people of said communities was also negatively affected.

However, the existing Christian communities should not be discounted, for they contain many good, spiritually-oriented people, who recognize the decay of the religion at large.

Individual Seeking & Ethics

Many traditions encourage a personal (or apprenticeship-based) spirituality. Such individualist philosophies often lack a firm code of ethics, which is detrimental to their spread in a wider societal context.

It is important to have a strong-yet-flexible spiritual code of ethics. It is also crucial to provide imagery and ideology that speaks to the current rise of decadence, as well as recognizing God’s indifference to destruction when the people are likewise indifferent.

All spiritual systems and disciplines are relative analogs of one another. They all seek the transcendent Source. However, this Source already provides the means of fundamental orientation for the life of sentient beings, however cryptic its mandate may appear.

Any codified system is simply an externalization of the internal realization of its founders. Although all may discover the truth of spiritual essence, few in this age do so. The light in said systems often dies out when the successors are spiritually flawed or empty.

It is the duty of a spiritual warrior to preserve the integrity of spirituality, so that future generations may benefit, just as it is the duty of the artist to preserve the qualities of thought-provocation and beauty in culture.

This duty implies both a duty to one’s own integrity, as well as to serve the integrity of the community. For those with “conservative values”, these virtues are already an imperative, so a hyperborean spirituality seeks to support them with an uplifting and factual spiritual ideology.

The individual who discovers Truth, the essence of Natural Law and the knowledge of the Self, is much better equipped to resist degeneracy and corruption, while also actively participating in a positive brotherhood (or sisterhood).

The balance between the spiritual and physical levels of our experience allows for a culture to flourish.

The exploration of “inner space” is as important as action in the physical world. We must permit entheogenic exploration among those who are naturally equipped for such sojourning.

To cultivate a personal relationship with Spirit, and to engage it consciously, is to achieve a state of empowerment beyond the mundane. If society was structured with all of this in mind, the ability to subtly affect manifest existence for the benefit of our fellows would be substantially improved.

We need to learn to apply ourselves, how to spiritually preserve our environments and our people, and this transformation must begin with the individual. All power is vested in the individual, the incarnation (through fractal iteration) of Divinity on Earth.

An integral spirituality must have, in order to persist, a primarily individual foundation that is thereafter oriented towards the group, and only then extended to the collective.

Advertisements

What is Alchemy?

The word alchemy derives from the ancient Greek word for Egypt, Khem or Khemet which means “the black land”, and was so named after the rich crop-enriching black silt of the Nile River.

The ancient Egyptians practiced an art that the Greeks called Khemia, the “black art” or the “hidden art”, which is also known as the Hermetic philosophy. Although it was called “the black art”, this term has nothing to do with the modern connotations of black as nefarious or evil. Later, the arabic prefix Al was added to the word khemia, and eventually it came to be known as alchemy.

Alchemy is what is known as “The Perennial Philosophy”, “The Royal Art” and “The Sacred Science”, among other names.

Inner and Outer Alchemy

Modern day alchemists consider alchemy to be split into two main branches, external or “outer” alchemy, and internal or “inner” alchemy. Truly, these branches are both expressions of the universal alchemical art exemplified by Nature itself.

Outer alchemy is primarily concerned with the transformation of material substances in order to capture their essences in a sublimated material form, with the explicit aim of producing a rare material essence known as the Philosopher’s Stone. This stone is said to have amazing transformative and healing properties.

The art of external alchemy is the origin of modern chemistry. External alchemy continues to be practiced as a sister science to chemistry, for the fundamental methodology of the two sciences are different. Although it is a material practice, the recipes of external alchemy require an internal component: it is said that the alchemist must not only follow the chemical formula and procedures, but must possess the proper attitude and mental state for the work to succeed.

In contrast, inner alchemy is the practice of intentionally directing the transformation of consciousness.

Many alchemists believe inner alchemy to be the one “true” alchemy, where the external alchemy either provided a smokescreen, or a practice that acted as a mirror for the inner alchemical work.

Generally, the inner alchemist does not reject the outer alchemical methods, or even the methods of modern science, but rather is interested in a more subtle and direct approach. Discovering the Philosopher’s Stone of inner alchemy requires a profound refinement of the consciousness of an individual.

External alchemy also transforms consciousness, but it does so via sympathy: practicing the outer alchemical methodologies in order to transform vegetable, mineral, and chemical substances engenders a corresponding change in consciousness.

Alchemy is Self-Inquiry, the practice of contemplation of Self. Consciousness is the mirror of the divine, and the universal consciousness does nothing but practice alchemy (Nature is itself an alchemical work), producing phenomena after phenomena in devotion to the eternal Self.

A crucial aspect of the alchemical worldview is that the physical world is not separate from consciousness, but is rather an expression of consciousness.

Alchemy Throughout The World

Many of the ancient practices of the various cultures of the world constitute an implementation of the alchemical art. The concept of alchemy often overlaps or is synonymous with the concept of magic.

For example, the Taoists of the Orient practiced a rich and complex alchemical art, both internal and external. The mystery schools of Europe are basically schools of alchemy. The philosophies of Plato and Aristotle are markedly alchemical. The Vedantic science of India is a highly sophisticated alchemical exposition, as are the teachings of Buddha. What is popularly known today as “shamanism” is the practice of inner alchemy. Likewise, magick is a form of inner alchemy.

The early Christian Gnostics espoused a unique alchemical worldview. The Kabbalah is a complex alchemical system, as are the mysteries of Sufism. There are, of course, many more examples of alchemical theory and practice in world history.

The Secrets of Alchemy

Throughout the ages, alchemists have been very secretive concerning their art. This was for a variety of reasons, not the least of which was to escape persecution, insuring that the methods of the art continued to survive to the next generation.

The uninitiated often misunderstand the alchemical practices and may fear the alchemist, even if the alchemist has their best interests at heart. Witch hunts, inquisitions, and other persecutions by those in positions of power have occurred throughout recorded history.

Even in recent history, the Taoist alchemists of China were persecuted during the so-called “cultural revolution”, when traditional culture was seen as something to be destroyed rather than preserved. Many alchemical lineages and unique secrets of alchemy passed down for generations were lost to posterity during that time.

Despite the secrecy surrounding the practice of alchemy, it is known to adepts that “the great secrets of alchemy keep themselves”. Even if very powerful secrets happen to be publicly revealed, only one with a refined consciousness (that is, one who is actively engaged in alchemical work) would be able to make effective use of them.

Inner Alchemy

Ultimately, inner alchemy is one of many practical methods for the directed inner development of the individual; fostering the process of realizing one’s true nature through a gradual transformation of consciousness.

The practice is divided into three distinct transformative stages. These stages describe the major fields of exploration that the aspirant travels through on their journey. They are the stage of Prima Materia, the stage of the White Stone, and the stage of the Red Stone. In alchemical literature, there are also many different descriptions of the sub-processes and strata within each stage.

It is important to note that the stages are only a device for explanation of the alchemical process. In practice, the stages often overlap as insights from different stages appear to the individual.

The framework of the three stages provides a reference map of the alchemical process that guides the individual through a graduated revelation of inner potential. This map assists the individual in navigating what can otherwise be a confusing inner journey.

The Aim of Alchemy

The aim of alchemic practice is a radical shift in perspective, a transformation of consciousness that changes one’s life. This transformation leads to an understanding of one’s own nature and potential, to an unfolding of the dormant possibilities within.

The inherent value of this practice is beyond measure. Those who persevere in the alchemical path will surely receive a treasure beyond any other: understanding of the Self.

The Self is the true inherent nature of each individual. We employ the Self always, but rarely understand it or recognize our true relation to the ultimate Reality.

This is the goal of inner alchemy: to realize one’s true nature, and to understand one’s relationship with all things. The alchemist seeks to awaken from its slumber the inherent association with the one true Self that resides within their own individual incarnation.

Whatever secondary discoveries and insights occur in the practice of alchemy, they are unimportant in relation to the true aim of the art. If these discoveries serve to hinder the understanding of the Self, then they are less than worthless.

ALCHEMY IS NATURAL

The cosmos is already engaged in an alchemical process, and you are a part of it. Life is alchemy. The transformation of the elements occurring everywhere in natural processes is alchemy. The creation of culture is alchemy. Art is alchemy. From a spider’s web to a spiral galaxy, the observable world is a process of transformation.

This transformation is not without purpose. Existence is the process by which the Self knows itself. This happens spontaneously, even unconsciously.

Alchemy is the deliberate practice of the natural aim of existence: to manifest beings that are aware of their own true nature.

Alchemists are those who recognize the underlying alchemical process that is already occurring, and become actively engaged in this process.

ALCHEMY IS PRACTICAL

Because consciousness is the origin of the material world, an individual may only profoundly affect their environment to the extent that they have purified their consciousness. Because a key aspect of alchemy is the art of the purification of consciousness, the practice of alchemy has inestimable practical value.

AS WITHIN, SO WITHOUT

This inner transformation motivated by alchemy is mirrored by external change. As the aspiring alchemist progresses, their environment shifts to match the inner conditions.

Among the greatest achievements of alchemy is the recognition that the world adapts to the state of one’s consciousness, as the nature of the world is consciousness.

When this principle is integrated into one’s life, a practitioner is able to effect external change by changing their state of mind. This is the principle that has been popularized as “the power of positive thinking” or the “law of attraction”.

This is usually a gradual process. The world, being consciousness itself, adapts itself in a smooth, graceful manner to the mind of the alchemist.

Those alchemists who practice external alchemy (transmuting material forms) are also experiencing a corresponding inner change. This is also one of the ancient alchemical secrets. Action transforms consciousness, and transforming the environment transforms the mind.

This principle is best described by the axiom “as within, so without” or conversely “as without, so within”. Inside and outside are mere categories of consciousness and thus affect each other in kind.

ALCHEMY IS A WAY OF LIFE

The practice of inner alchemy touches every aspect of life.

An understanding of the alchemical principles leads to a deeper understanding of any endeavor one may be involved in. These principles may be applied to any activity.

Alchemy is a way of life that consciously emulates the scheme contained in life itself.