masciandaro anti cosmosis libre

5/24/2018 Masciandaro Anti Cosmosis Libre

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ANTI-COSMOSIS: BLACK MAHAPRALAYANicola Masciandaro

1God or the good or the place does not take place, but isthe taking-place [aver-luogo]of the entities, their innermostexteriority.

Giorgio Agamben2

1 Arizmenda, Within the Vacuum of Infinity . . . (Dismal Cursings,

2009). See Begotten, dir. E. Elias Merhige (1991), 38th minute.


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I dont want to be where I am, or anywhere for thatmatter.Malefic of Xasthur3

The very questions Whence? and Whither?presuppose the beginning and end of this evolvingcreation. The beginning of evolution is the beginning of time and

the end of evolution is the end of time. Evolution has bothbeginning and end because time has both beginning andend. Between the beginning and the end of this changingworld there are many cycles, but there is, in and throughthese cycles, a continuity of cosmic evolution. The realtermination of the evolutionary process is calledMahapralaya or the final annihilation of the world, when

the world becomes what it was in the beginning, namelynothing. . . . Just as the varied world of experiencecompletely disappears for the man who is in deep sleep,the entire objective cosmos which is the creation of Mayavanishes into nothingness at the time of Mahapralaya. It isas if the universe had never existed at all. Even during theevolutionary period the universe is in itself nothing butimagination. There is in fact only one indivisible andeternal Reality and it has neither beginning nor end. It isbeyond time. From the point of view of this timelessReality the whole time-process is purely imaginary, andbillions of years which have passed and billions of years

2 Giorgio Agamben, The Coming Community. trans. Michael Hardt(Minneapolis: University of Minnesota Press, 1993), 14

3Interview: Xasthur,.


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which are to pass do not have even the value of a second.

It is as if they had not existed at all. Meher Baba4

There is gangrene in the tubes / Of the vermicular ethicsof how / Your world view presents itself / Contradictionsin terms of how / Your life evolves in the chain of being /I claim you were never a part of reality

Mayhem5

One bright Sunday, as he was sitting withdrawn and deepin thought, there came to him in the calmness of his mindthe figure of a rational being who was sophisticated inspeech but inexperienced in deeds and who overflowedwith rich ostentation. He began speaking to the figure

thus: Where do you come from? It said: I never camefrom anywhere. He said: Tell me, what are you? It said: Iam nothing. He said: What do you want? It answeredand said: I want nothing. And he said: This is verystrange. Tell me, what is your name? It said: I am callednameless wild one. The disciplesaid: You are well namedthe wild one because your words and answers are

completely wild. Now tell me something I shall ask you.Where does your wisdom take you? It said: tounrestrained liberty.

Henry of Suso6

4Meher Baba, Discourses, I.45-6.5Chimera, Chimera(Season of Mist, 2004).6 Hentry of Suso, The Little Book of Truth, Chapter 6, cited from

Henry Suso: The Exemplar, with Two German Sermons, ed. and trans. FrankTobin (Mahwah, NJ: Paulist Press, 1989), 326.


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I pick up the guitar play until I found a riff that makes meeither shudder in fear, cry with pain, tremble with angerand I will play that riff many times over. . . I am nevercontent or never will be with the restrictions set upon me.I will destroy cosmos and return to freedom!

Donn of Teutoburg Forest7

I contest in the name of contestation what experienceitself is (the will to proceed to the end of the possible).Experience, its authority, its method, do not distinguishthemselves from the contestation.

Georges Bataille8

We are the Circle of Black Twilight. Spreading Kaos and

Dissonance through sacred ceremonial worship. We havetranscended from this mind and flesh. We exist withinthis darkness and dwell within its unending void ofdisharmony. You too will come to proclaim its ultimatepresence. [sic]

Volahn9

A catena is a medieval form of exegetical commentarycomposed wholly of a chain of citations from other works.Representing textual significance as a plenitude spanning thevoices of multiple authors, the textual form, exemplified by

7Interview with Teutoburg Forest,.

8Inner Experience, trans. Leslie Anne Boldt (Albany: State Universityof New York Press, 1988), 12.

9Cited from Crepsculo Negro pamphlet (128 of 400).


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Aquinass Catena Aurea on the four gospels, is the generic

analogue of the cosmic spectacle that held sway during thethousand years or so when catenae were written, namely, thevision of the universe as constituting a great chain of being, anordered procession of entities formally bound together via theunity of their common origin and end. As Macrobius explains,with properly consequential syntax, in his Commentary on theDream of Scipio:

since Mind emanates from the Supreme God, and Soulfrom Mind, and Mind, indeed, forms and suffuses allbelow with life, and since this is the one splendorlighting up everything and visible in all, like acountenance reflected in many mirrors arranged in arow, and since all follow on in continuous succession,

degenerating step by step [degenerantia per ordinem] in theirdownward course, the close observer will find that fromthe Supreme God even to the bottommost dregs of theuniverse [a summo deo usque ad ultimam rerum faecem] thereis one tie [conexio], binding at every link and neverbroken. This is the golden chain [catena aurea]of Homerwhich, he tells us, God ordered to hang down from thesky to the earth.10

The chain principle is an ontological wholism. It threads the factof universe itself, expressing the inseparability of the what andthe that.11The cosmic catenais the necessary point of identity,

10 Macrobius, Commentary on the Dream of Scipio, trans. WilliamHarris Stahl (New York: Columbia University Press, 1952), 14.15.

11The distinction does not happen to us arbitrarily or from timeto time, but fundamentally and constantly. . . . For precisely in order to


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piercing every entity, between essence and existence, the

invisible thing making it so that everything is next to somethingelse and part of everything itself. It is thus in a full and total

12sense the chain of being, the fact of beings being a chain orbinding: at once the universal necessity of the actuality of the

experience whatand howbeings in each case are in themselves as the

beings that they are, we mustalthough not conceptuallyalreadyunderstand something like the what-being [Was-sein] and the that-being[Dass-sein] of beings. . . . We never ever experience anything aboutbeing subsequently or after the event from beings; rather beingswherever and however we approach themalready stand in the light ofbeing. In the metaphysical sense, therefore, the distinction stands at thecommencement of Dasein itself. . . . Man, therefore, always has thepossibility of asking: What is that? And Is it at all or is it not? (Martin

Heidegger, The Fundamental Concepts of Metaphysics: World, Finitude,Solitude, trans. William McNeill and Nicholas Walker [Bloomington:Indiana University Press, 1995], 357.)

12Mahapralaya, Hn joka on nielev ajan(Demo, 2007)


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everything (the fact that there is such a thing as everything) and

the individual necessity of the actuality of individuation (the factthat each thing is inexorably shackled to itself).13 The chainencompasses from within the impossible unity of perspective onbeing that cosmos presupposes: the definite vision of theunbounded whole from the position of one-sided asymmetryoccupied by the individual.

I begin with a catena, really an acatenaa broken,

scriptureless exegetical chainas the only conceivable way ofopening discourse on anti-cosmic black metal, an art thatproceeds in principle against the universe as the principle oforder, which is what cosmos means, and thus against the verypossibility or ground of discourse. We may recall that discourse,which signifies logos as a circulation between beings (dis-cursus),

13 Why am I me? A stupid question. . . . I am too stupid toanswer this question. And to ask it, just stupid enough. What is themechanism of such stupid questioning? I imagine a small organ,neither inside nor outside myself, like a polymelic phantom limb, asubtle psychic appendage implanted at birth behind my crown, duringthe moment of my coming to be, whenever that was. This organ (orappendix, or tumor), whose painful inflammation is despairdespair is

the paroxysm of individuation (Cioran)is like a strangesupplementary bodily member, intimate and inessential, which I canfeel yet not move, barely move yet without feeling. Stupid organ,organ of stupidity. It moves, is moved, like an inalienable shackle, onlyto reinforce its immobility. Am I to sever this organ, hemorrhage ofhaecceity, escape it? [E]scape is the need to get out of oneself, that is,to break that most radical and unalterably binding of chains, the fact that the I[moi] is oneself [soi-meme] (Levinas). Just who, then, would escape?(Nicola Masciandaro, Individuation: This Stupidity, Postmedieval 1[2010], forthcoming). The act whereby beingexistenceis bestowedupon us is an unbearablesurpassing of being (Bataille).


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implies an immanence/emergence of order, the actualization of a

shared reality as its medium. Only thus does word result in text(fr. texere, to weave), the higher order fabric (cf. fabric of theuniverse) produced when the thread of language passes to andfro across itself. Fulfilling such a discursive ontology on acosmic scale, Dantes Commedia realizes itself in the joyfulretelling of a vision of a complex universal form that takes acodexical, self-bound shape:

In its depth I saw ingathered, bound by love in one singlevolume, that which is dispersed in leaves throughout theuniverse: substances and accidents and their relations, asthough fused together in such a way that what I tell is buta simple light. The universal form of this knot I believethat I saw, because, in telling this, I feel my joy increase.14

Inside the anticosmic impulse, the reality of such a volume, andwith it the space for speaking comedically in its margins, is bothimpossible and inevitable. For the satanic reader, such a book ofthe cosmos is paradoxically exactly what cannot exist andprecisely what must be burned and scattered in the furnace ofChaos as the ultimate expression of the most horrible heresy:the fact that anything is happening at all. This impulse,materialized in the initial scream of the opening track ofTeutoburg ForestsAnti-Subhuman Scum, Seeing Gods Creation,

14Nel suo profondo vidi che sinterna, / legato con amore in unvolume, / ci che per luniverso si squaderna: / sustanze e accidenti elor costume / quasi conflati insieme, per tal modo / che ci chi dico

un semplice lume. / La forma universal di questo nodo / credo chividi, perch pi di largo, / dicendo questo, mi sento chi godo (DanteAlighieri, The Divine Comedy, ed. Charles S. Singleton [Princeton:Princeton University Press, 1973], Paradiso33.85-93).


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15and Despising it,16 is explicable as absolute refusal of theoriginary causality that the chain of being manifests, and more

15Deathspell Omega, Fas Ite, Maledicti, in Ignem Aeternum (NormaEvangelium Diaboli, 2005).

16The absoluteness of the refusal signs itself in the double sense of

the album title, at once indicating the stance of the album, its beingagainst subhuman scum, and naming anti-subhumans, those who areagainst the subhuman, as scum. It dramatizes, in the mode of enmity,the negation of the negation, acknowledging that victory consists, notmerely in the defeat of the enemy, but in the overcoming of the veryterms of enmity and contest. This overcoming is not a secondarycontest, not a second negation that follows after the first, but iscontiguous with it in the pure holism of the against (Cf. Bataillesequation of the contestation of experience and the experience ofcontestation, cited above). Anti-Subhuman Scum is thus a statement ofabsolutizing elitism, a hate-exhausting psychic engine fortranshumanation. The human (oneself-as-human) is overcome by


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precisely, as hatred of the essential weakness or impotence of

the absolute one who cannot not make others, the no-thing (EinSof) perfectly incapable of not creating many things. Plotinusexplains:

It is precisely because there is nothing within the One thatall things are from it: in order that Being may be broughtabout, the source must be no Being but Beings generator,

in what is to be thought as the primal act of generation.Seeking nothing, possessing nothing, lacking nothing, theOne is perfect and, in our metaphor, has overflowed, andits exuberance has produced the new.17

As the angelic first link and primal mirror produced in thisecstatic emanation, Satan, second only to God, becomes

archrival only, alonely, on the basis of being arch-other, theoriginal subject of the most intimate and intolerable intersectionbetween the absolute fact of God and somethings being otherthan God.18 In this the satanic principle is in essence theinversely maximal experience of the most minimal negationperformed in the double ecstasy of creation, following Pseudo-Dionysius, who writes that the very cause of the universe . . . is

including itself in that which it refuses as beneath itself. One hatesGods creation to become a goda trajectory spelled out in the albumnotes: DO YOUR EYES SEE ALL THAT IS? / ARE WE MERESLAVES BOUND BY EARTH? / OR GODS?

17 Plotinus, Enneads, trans. Stephen MacKenna (Burdett, NY:Larson, 1992), V.2.1.

18Of all the mightes I haue made, moste nexte after me / I makethe als master and merour of my mighte; / I beelde the here baynely in

blys for to be, / I name the for Lucifer, als berar of lyghte (The YorkPlays, ed. Richard Beadle [London: Edwin Arnold, 1982], lines 34-37).


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also carried outside of himself . . . He is . . . enticed away from

his transcendent dwelling place and comes to abide within allthings, and he does so by virtue of his supernatural and ecstaticcapacity to remain, nevertheless, within himself.19 Hear thisinverted in the voice of an ego: I, effect of the universe, amenclosed inside of myself, I am forced away from mytranscendent dwelling place and come to abide outside of allthings, and I do so by virtue of my supernatural and ecstatic

capacity to remain, nevertheless, without myself.

20Where, for whom, and to what end does this being speak?

What is the discourse of the one who would evade thisimpossible enchainment, the extreme separation of the closestbinding, who totally cannot tolerate cosmos as the place of

19Pseudo-Dionysius, The Complete Works, trans. Colm Luibheid andPaul Rorem (New York: Paulist Press, 1987), Divine Names, 4.13.

20Xasthur, Xasthur(Moribund, 2006).


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being? Is there an anti-cosmic logos that is not lost among

babblers in a night in which we can only hate the appearance oflight which comes from babbling?21 Is there a convivial,symposial anti-cosmosis, not merely a noise-making against, buta discursive noise that actually unmakes cosmos? Talking withhis grandfather over the ear-filling pleasing sound of the celestialspheres [qui complet aures meas tantus et tam dulcis sonus], the youngerScipio learns of the twin telos of music and philosophy: Gifted

men, imitating this harmony on stringed instruments and insinging, have gained for themselves a return to this region, ashave those who have devoted their exceptional abilities to asearch for divine truths. The ears of mortals are filled with thissound, but they are unable to hear it.22My black mahapralayainversely begins, unends my own beginning, by speaking whilelistening to what I am unable to hear within the dissonant metal

that fills my mortal ears.23

21Inner Experience, xxxii.22Macrobius, Commentary on the Dream of Scipio, 74.23Proceeding then to the falling tritone . . . I find more the feeling

of shock that this man evokes in me [Cf. What is this that stands

before me? / Figure in black which points at me (Black Sabbath,Black Sabbath, Black Sabbath)]. But this feeling is connected with akind of secret loosening up, as if I harbored the thought that I mightuse the evil in him to serve the evil hidden in me: I feel this possibility,this freedom in myself. What makes the tritone a diabolus, which ishow J. S. Bach experienced it, is that it dissolves the threshold betweeninner world and outer world and permits the untransformed innerworld to work into the outer world [Nietzsches Zarathustra says: Formehow could there be something outside me? There is no outside!But we forget this with all sounds; how lovely it is that we forget!And the animals reply: In every Instant being begins; round everyHere rolls the ball. There. The middle is everywhere. Crooked is the


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My cosmic dissolution begins, therefore, by ignoring both

the anti-cosmic discourse of Gnostic occultism, which adornsitself in the drapery of Chaos like an enormous sigil-embroidered baby blanket, and the anti-discourse world ofconsumerist metal fandom. I ignore these, remain consciouslyand willfully stupid towards them, in favor of their simple,practical synthesis: the dialectical pleasure of hearing andthinking black metal as itself an occult experience of the cosmic

abyss.24

In other words, I embrace as axiomatic the effective fact

path of eternity (Thus Spoke Zarathustra, trans. Adrian Del Caro[Cambridge: Cambridge University Press, 2006], The Convalescent,175)]. . . . The impulse of my untempered inner nature to realize itselfin the outer world arrogantly and without undergoing transformationis one side of the devil, the Luciferic side. The other side is in the

tendency of the realities of the outer world to pour untransformed intomy inner world where they can pulverize (Rudolf Steinersexpression) my soul, working deeply into the anxieties andcompulsions of my subconscious where they establish themselves asthe sole rulerthis is the Satanic (Ahrimanic) side. Naturally, todaywe can also begin to sense dimly in the tritone how two worlds thatare diametrically opposed as regards time, the inner world and the

outer world, resolve themselves into a unity when they areexperienced from the aspect of eternityand this is the truly atonalexperience of the triton which the 20th century has begun to find(Heiner Ruland, Expanding Tonal Awareness: A Musical Exploration of theEvolution of Consciousness Guided by the Monochord, trans. John F. Logan[Sussex: Rudolf Steiner Press, 1992], 96).

24Spiritual experience involves more than can be grasped by mereintellect. This is often emphasised by calling it a mystical experience.Mysticism is often regarded as something anti-intellectual, obscure andconfused, or impractical and unconnected with experience. In fact, truemysticism is none of these. There is nothing irrational in true mysticism whenit is, as it should be, a vision of Reality. It is a form of perception which is


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that black metal is only what has already stripped me of banal

belonging to the universe as the place of being, restored toappearance the primal fact that her existence and mine arecoeval, that we go way backa sonic ecstatic, breathless,experience . . . [that] opens a bit more every time the horizon ofGod (the wound); extends a bit more the limits of the heart, thelimits of being.25Not for the sake of knowing true black metalfrom false, but for being truthful about it. The anti-cosmic

structure of such metallic factical blackening of experience,

26

absolutely unclouded, and so practical that it can be lived every moment of life andexpressed in everyday duties (Meher Baba, Discourses, I.20). Il y a un autremonde mais il est dans celui-ci (Paul luard).

25Georges Bataille, Inner Experience, 104.26 Arckanum, The 11th Year Anniversary Album (Carnal, 2004).

Within the numerological context 0 is the symbol of the womb of thezeroth dimensional Chaos, while 1 stands for the contracting (coagula)


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and forming/ordering impulse of the cosmic creation/creator. Allnumbers from 1-10 stand for the different stages of causal creation andemanation, which culminate in the number 10 that stands for cosmiccompletion. 10 also stands for law, order, manifestation of form,restriction, the closed circle that within itself has captured the fallenFlames of Chaos, the ego/'I' and the repression of the Acausal Self.Eleven, which is the number of Anti-Cosmic Chaos, symbolizes

therefore that which steps over and goes beyond the cosmic 10. Elevenstands for lawlessness, freedom, formlessness and the breaking of theclosed circle. Eleven is the gate to the primeval Chaos and the roadthrough which the essence can transcend the restrictions of forms.Therefore, eleven also symbolizes the completion of Anti-CosmicEvolution and the realization of hidden, dark and Acausal potential.The Eleven Angled Sigil (the sigil of Azerate and the Temple of theBlack Light) is therefore a sigilic manifestation of Gnosis that with its

eleven angles can open the Dark Gate (Black Hole) to Acausalfreedom beyond the limitations of cosmic law and existence(). The number eleven as it exceeds the number ten, which isthe number of the commandements [commandments], so it fals shortof the number twelve, which is of grace and perfection, therefore it iscalled the number of sins, and the penitent. Hence in the tabernacle

there were commanded to be made eleven Coats of hair which is thehabit of those that are penitent, and lament for their sins, whence thisnumber hath no Communion with Divine or Celestiall things, nor anyattraction, or scale tending to things above: neither hath it any reward;but yet sometimes it receives a gratuitous favor from God, as he whichwas called the eleventh hour to the vineyard of the Lord, received thesame reward as those who had born the burden, and heat of the day(Heinrich Cornelius Agrippa, Occult Philosophy, 2.14). In each cycle oftime, which ranges from 700 to 1400 years, there are eleven ages of 65to 125 years each. From the beginning to the end of each cycle, thereare altogether 55 Perfect Masters and that means each age has onlyfive (5) Perfect Masters. In the last, the eleventh age of each cycle, the


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which makes the whole moment of life immediately fulfill

Quentin Meillassouxs definition of facticity as the narrowpassage through which thought is able to exit from itself . . .[and] we are able to make our way towards the absolute,27 isperfectly explicit in Shamaatae of Arckanums cosmos-collapsingself-definitions: I am a living and revolving cosmos of Kaos. Ican't stay as one and in one way; Chaos theory is a theory

Avatar (Saheb-e-Zaman) is also present. Besides the 55 Perfect Mastersand the Avatar there are also 56 Majzoobs-e-Kamil in each cycle. TheseMajzoobs, who experience the state of fana-fillah, are the sleeping orinactive partners in the conduct of the divine sport (lila) of Creation(Meher Baba, God Speaks, p. 254 [2+5+4=11]). Eleven is the mystic

number throughout Carnival (Godfrey Fey, Carnival in theRhineland, Folklore71 (1960): 48). Cyclonopediabegins with eleven: 11March 2004 (Reza Negarestani, Cyclonopedia [Melbourne: re.press,2008], 9); note that the date also resolves to eleven(1+1+3+2+0+0+4=11). In short, eleven is the enumeration of thatwhich is above number: Ten and not eleven [sefiroth]: this is toexclude from the enumeration that hidden thing that stands at the

beginning of kether. For if we behold an end [of kether] at the beginningof the paths of hokhmah, one might think that kether too has abeginning. Hence that which is above it is a hidden thing beyond allthought and speech, and which does not enter into any enumeration(Nahmanidess commentary on Yesirah 1:4, cited from GershomScholem, Origins of the Kabbalah, ed. R. J. Zwi Werblowsky, trans. AllanArkush [Princeton: Princeton University Press, 1987], 433).

27 Quentin Meillassoux, After Finitude: An Essay on the Necessity ofContingency, trans. Ray Brassier (London: Continuum, 2008), 63. Cf.Not how the world is, is the mystical, but that it is (LudwigWittgenstein, Tractatus Logico-Philosophicus, tr. C.K. Ogden [Mineola,NY: Dover Publications, 1998], 6.44).


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that structures my way of living, I am chaos theory in flesh. . . .

I am my own influence.

28

That this black metal shaman understands himself not onlyas Chaos personified but as a self-originating incarnation of itstheory, theory in flesh, opens and outdeepens the significanceof the premature anti-discursive commentary on this symposiumwhich, in inimical collusion with my own quixotic nigredicpurposes, summons the intersecting problems of anti-cosmic

discourse and the theoretical occult, the space of relation betweenwhat cannot be spoken and the speech that destroys. Someone calledThe Scapegoat, sacrificing the law to maintain it, declares thatthe first rule of black metal is that YOU DO NOT FUCKINGTALK ABOUT BLACK METAL.29Cum Crmed Guts, wholists his location as cosmic womb of abyss and so suggests hisown primordial identity with the inseminated viscera of the

mater omnium, observes: i thought one puts occult into his blackmetal, not the other way around.30 And Extra Cheese Headtrollishly quips discourse (as a form of irrelevant fantasy,inauthentic affect, and social weakness) in a way that indicatesthe special generic authority of black metal as a grottophilicspace of absolute refusal: yep I think Fenriz and the likeswould laugh their asses off if they saw this bunch of D&Dplaying, pseudo-misanthropics huddling together and attemptingto scholarize something as blatantly anti-everything as blackmetal.31These comments sonically perpetuate the stagnancy of

28 , ,respectively.

29.30.31.


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a separative and self-preserving vision, one that blindly holds

the unseeable in collective eclipse as the only way of looking atit.

I see here, in the darkness of my own self-projection, aridiculous doubleness. On the one hand: cultic love of anauthentic occult, the experience of subjectively accessed realitieswhose theory, unlike that of sciences which concern commonly

observable and manipulable phenomena, can in no wayapproximate direct knowledge in import and significance.32Onthe other hand: the hopeless failure of the solely theoreticaloccultist who, because occult realities are bound to remain forthem more or less in the same category as descriptions ofunseen lands or works of imagination, perversely falls toaccusing others of ignorance as the (egos) last remaining option

or investment in the hermetic mode of instruction: teaching

32Meher Baba, Discourses, II.102.


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those who already know.33This vulgar policing of the space of

authentic experience, which proceeds by holding forever closedthe meeting place of theory and practice, science and art,philosophy and poetry, shutting them up in the minimallypresent and maximally interviewable person of the master towhom alone is accorded the privilege of a theoretical gnosis,defines a position fatally prone to drawing the wrong conclusionfrom Arckanums body, namely: that there can be no black

metal theory because black metal is flesh. Impossibilizing blackmetal discourse in the paradoxical mode of a tiny, patheticillumination that might expose its primal night as a cave-dwellers fantasy, such anxious refusal of the blackening,darkness-deepening potentiality of thought betrays faithlessness

33 For example: Since the TOTBL [Temple of the Black Light]has reached is predetermined number of fully initiated brothers andsisters, membership is closed, but it is still our duty to reach out andoffer guidance to the very few who bear within them the Black Flamesof the acosmic Spirit. So while we do not offer initiation into the InnerSanctum at this time, we still offer relevant parts of the Chaosophic

teachings that we believe can lead the elect of our Gods to theillumination of the Black Light. The texts presented on this websitehave as their purpose to test the readers, confuse the feeble-mindedmajority, and guide the very few of spiritual work to other, morehidden points of ingress into the very heart of the Current 218. Asecondary motive for the outside manifestation of the Anti-CosmicTradition is to counteract the essenceless and materialistic filth that isspread in the name of Satan and Satanism. By presenting a spiritualand yet harshly antinomian form of Gnostic Luciferianism, we hope tocontribute to the establishment of visible alternatives to the vulgarismpreached by atheistic con men. Incipit Chaos!().


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in the awesome reality of the abyss, which, whatever anyone

names it, is absolutely divine.

34

35These are the torments of each, of all who wrestle in

collective solitude with the terrifying discontinuous continuitiesand continuous discontinuities between the reality of what is

34Id est, facticity is God. The Disciple said to his Master: Sir, Howmay I come to the supersensual Life, so that I may see God, and mayhear God speak? The Master answered and said: Son, when thoucanst throw thyself into THAT, where no creature dwelleth, though itbe but for a moment, then thou hearest what God speaketh. Disciple: Isthat where no creature dwelleth near at hand; or is it afar off? Master:It is in thee. And if thou canst, my Son, for a while but cease from allthy thinking and willing, then thou shalt hear the unspeakable wordsof God (Jacob Boehme, Of the Supersensual Life [Cambridge: JamesClarke, 1969], 227). Thou art That (Chandogya Upanisad, VI.8.7).

35Teutoburg Forest, Chao Ab Ordo(2008).


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loved and the image of thought. And this pain points the way

(backwards or forwards?) into the superior, more pleasurablesuffering wherein the noble lover, the immoderate cogitator ofAndreas Capellanuss De Amore, the one who loves thinkingabout the loved one (black metal), who knows that loving isalso necessarily a speculation . . . an essentially phantasmaticprocess, involving both imagination and memory in anassiduous, tormented circling around an image painted or

reflected in the deepest self.This one both knows full well thereality of the thought-image he loses himself in and whollyenjoys its actualization of the original dark out of which it andhis own being strangely appear:

For then my thoughts, far from where I abide,Intend a zealous pilgrimage to thee,

And keep my drooping eyelids open wide,Looking on darkness which the blind do see.Save that my souls imaginary sightPresents thy shadow to my sightless view,Which like a jewel hung in ghastly night,Makes black night beauteous, and her old face new.36

Here we see the lovely, speculative hideous gnosis of anessentially citational erotic consciousness, the unnamable entitywho, sitting in the medieval chained library of the body,practices loving things in the intellectual mirror of his ownmostcosmic abyss. Such a one not only passes the highest, Danteantest of occult authenticity, proving knowledge of hidden realities

36 William Shakespeare, Sonnets, edited with analytic commentaryby Stephen Booth (New Haven: Yale University Press, 1977), 27.5-12.


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37by the joy of speaking about them,38 but flies with WalterBenjamins ungenerated androgynous angelic self, AgesilausSantander, kabbalistically interpreted by his scholarly friendGershom Scholem as an anagram of The Angel Satan(Der Angelus

37Mtiilation, Black Millenium (Grimly Reborn) (Drakkar, 2001).38On the question of authenticating occult experience, Meher Baba

writes: occult experiences often bear unmistakeable credentials fortheir own claim to validity, and even when any such credentials arenot evident they compel due respect and attention because of theunusual significance, bliss, peace and directive value with which theyare surcharged. . . . ordinary hallucinations and delusions do not bringextraordinary bliss or peace to the person who experiences them. Thebliss and peace which are attendant upon real occult experiences are afairly reliable criterion by which to distinguish them as genuine(Discourses, II.88-9).


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Satanas).39 This angel, whose ideal is a book that would

eliminate all commentary and consist in nothing butquotations, teaches the shocking citational discourse of livingtradition that does not aim to perpetuate and repeat the pastbut to lead it to its decline in a context in which past andpresent, content of transmission and act of transmission, what isunique and what is repeatable, are wholly identified.40In otherwords, the happy, Satanic catena, whose dissonant rattle black

metal already is, destroys cosmos by means of its own chain of

39 On Agesilaus Santander, see Steven M. Wasserstrom, ReligionAfter Religion: Gershom Scholem, Mircea Eliade, and Henry Corbin at Eranos(Princeton: Princeton University Press, 1999), 206ff.

40 Giorgio Agamben, Walter Benjamin and the Demonic:Happiness and Historical Redemption, in Potentialities: Collected Essaysin Philosophy, trans. Daniel Heller-Roazen (Stanford: StanfordUniversity Press, 1999), 153. Walter Benjamins ideal was a bookthat would eliminate all commentary and consist in nothing butquotations (Franoise Meltzer, Acedia and Melancholia, in WalterBenjamin and the Demands of History, ed. Michael P. Steinberg [Ithaca:

Cornell University Press, 1996], 162). Why? Because in citation oldand new are brought into simultaneity (Eva Geulen, Counterplay:Benjamin, chapter 4 of The End of Art: Readings in a Rumour After Hegel,trans. James McFarland [Stanford: Stanford University Press, 2006],87): To the traditionalizing effects of commentary, Benjamin . . .opposes the citation as shock, which shatters the continuum and whichdoes not resolve itself in any solution of continuity; and, on the otherhand, the citation as montage . . . in which the fragments come intoconnection in order to form a constellation intelligible to the present(Phillipe Simay, Tradition as Injunction: Benjamin and the Critiqueof Historicisms, in Walter Benjamin and History, ed. Andrew Benjamin[London: Continuum, 2005], 147).


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being,41 realizing the temporal present of the word as the

original whim from beyond,

42

named by Reza Negarestani as41The sonic how of this destruction operates via the three forms of

black noise that attach to all aesthetic objects: To summarize, we havea real intention whose core is inhabited by a real me and a sensualpine tree. In addition, there is also a withdrawn real tree (or somethingthat we mistake for one) lying outside the intention, but able to affect it

along avenues still unknown. Finally, the sensual tree never appears inthe form of a naked essence, but is always encrusted with various sortsof noise. Elsewhere I have called it black noise, to emphasize that it ishighly structured, not the sort of formless chaos suggested by thewhite noise of television and radio. Black noise initially seems tocome in three varieties. First, the sensual tree has pivotal or essentialqualities that must always belong to it under penalty of the intentionalagent no longer considering it the same thing. Second, the tree has

accidental features shimmering along its surface from moment tomoment, not affecting our identification of it as one and the same.Finally, the pine tree stands in relation to countless peripheral objectsthat inhabit the same intention (neighboring trees, mountains, deer,rabbits, clouds of mist) (Graham Harman, On Vicarious Causation,Collapse II(2007): 182-3). These three forms of black noise correspondto the triune genero-psychic dimensions through which black metal

begets itself in procession. 1) Essential qualities belonging to entitiesunder pain of no longer thinking it the same: such quality is thedomain of Occult Black Metal, which is devoted to the hidden(esoteric, orthodox, kabbalistic, apophatic etc.), to accessing what liesoutside the intention but still affects it via avenues unknown. 2)Accidental features shimmering along the surface from moment tomoment: such quality is the domain of Profane Black Metal (hedonist,punk, heedless), which is about exposing and mocking life as purecontentless appearance. 3) Standing in relation to countless peripheralobjects: such quality belongs to the thrown contextual space ofMelancholic (black-biled) Black Metal, which is concerned withexpressing the deepest and self-dissolving relations between things, the


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Incognitum Hactenusnot known yet or nameless and without

origin until now . . . In Incognitum Hactenus, you never know thepattern of emergence. Anything can happen for some weirdreason; yet also, without any reason, nothing at all canhappen.43

You too will come to proclaim itsultimate presence.

abyssic proximities between and within entities, intimate links to thenon-relatable, the fact that one is, and so on. Via dissonant resonanceswithin and among these three phenomenal nodes, black metalvibrationally unhinges the order of things, tritonely crushes all holy

trinities, annihilates every binding of the chain of being.42 The unitarian Beyond is an indivisible and indescribableinfinity. It seeks to know itself . It is of no use to ask why it does so. Toattempt to give a reason for this is to be involved in further questionsand thus to start an unending chain of reasons and so on ad infinitum.The plain truth about this initial urge to know itself is best called awhim (Lahar). A whim is not a whim if it can be explained or

rationalized. And just as no one may usefully ask why it arises, so noone may ask when it arises. When implies a time series with past,present and future. All these are absent in the eternal Beyond. So let uscall this initial urge to know a whim. You may call this anexplanation if you like or you may call it an affirmation of its inherentinexplicability. The initial whim is completely independent of reason,intellect or imagination, all of which are by-products of this whim. . . .This whim of the Infinte is in a way comparable to an infinitequestion, calling forth an infinite answer (Meher Baba, The Whimfrom Beyond, Beams, 8-9).

43Reza Negarestani, Cyclonopedia: Complicity with Anonymous Materials(Melbourne: re.press, 2008), 49.


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44

44 Spiralling anomaly seen in the pre-dawn Norwegian sky threedays before Hideous Gnosis.

masciandaro anti cosmosis libre

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