Understanding the Seven Sermons to the Dead pt 3

Continuing with my series and my thoughts on the Seven Sermons to the Dead. The third sermon deals with the nature of the Implicate or Divine or better yet… as we should call it… Abraxas. I mentioned the revolutionary idea that we are Abraxas or effect in a previous post. The implications of the meaning of that should be clear from this part of the series.

Hard to know is the deity of Abraxas. Its power is the greatest, because man perceiveth it not. From the sun he draweth the summum bonum; from the devil the infimum malum; but from Abraxas life, altogether indefinite, the mother of good and evil.

Smaller and weaker life seemeth to be than the summum bonum; wherefore is it also hard to conceive that Abraxas transcendeth even the sun in power, who is himself the radiant source of all the force of life.

Abraxas is impact and is a force greater than the sun and the devil. Think about this amd think about this quote from Futurama’s episode the GodFellas: ” When you do things right, people won’t be sure you’ve done anything at all.” Abraxas is beyond perception because perceiving Abraxas limits it’s power or rather the power of the pleroma or whole. In unity  and solidarity should we stand to increase our power and yet there is danger as implicated by the first sermon to give your self fully to a label.

Anarchists are the ultimate expressions of Abraxas they seek to effect radical changes on society and the world through radical activism, revolution, and social justice and yet even anarchists are a single aspect of Abraxas or the pleroma; individuation of the individual would further distinguish it from the whole.

Abraxas begetteth truth and lying, good and evil, light and darkness, in the same word and in the same act. Wherefore is Abraxas terrible.

It is splendid as the lion in the instant he striketh down his victim. It is beautiful as a day of spring. It is the great Pan himself and also the small one. It is Priapos.

It is the monster of the under-world, a thousand-armed polyp, coiled knot of winged serpents, frenzy.

We exemplify both good and evil, most have positive and negative attributes. Human beings are not perfect and realizing this we must change people. Changing people can make anarchism a reality.  However we are limited by design, artificial reasons, or whatever. We have to aknowledge our strengths, our failings, and even animal nature. The Rígsþula or the Lay of Rig, those of a more social Darwin or “naturalistic” outlook mistake konungr to be justification for a literal king.As Siegfried Goodfellow points out here:

There are those who would invoke the Lay of Rig to justify this through calling up the “three classes” of Teutonic society, but let us make this clear : the Lay of Rig makes it painfully obvious to those who read it carefully that if there is a hierarchy, it is of those who are enlightened, who have opened themselves to the mysteries of existence, and since those mysteries are primarily revealed in myths which we have already demonstrated to be Gnostic in flavor, presenting the drama of a monstrous world being struggled against by divine powers which are in process of mending it by interweaving divine elements, but which struggle against human beings who become subject to the sorceries of negative powers, we can see that this is a very different kind of hierarchy than is usually propagated.

The naive “paganism = veneration of nature” equation becomes further corrupted in modern times into a “Social Darwinist Paganism”, that, seeing nature solely through Social Darwinist eyes, meaning projecting empire and tyranny’s worst characteristics onto nature, then seeks to worship that sociological model that has been projected into nature, a kind of vile heresy if I may so call it.

Nature as Zoroastrians have seen it has become a battleground between Angra Mainyu and Ahura Mazda, and thus from a Zoroastrian perspective, we would expect to see a mixture of tendencies in nature, with both hierarchical and anti-hierarchical, good and evil, natures in struggle. Imperialists glorify when they find hierarchical tendencies and hypostatize them to the detriment of perceiving anti-hierarchical tendencies. The point in all this being that as pagans or heathens, we are not required to uncritically affirm everything in nature, and especially not that which our scientists, engaged in a cultural practice called “science”, tell us is “nature”, a highly mediated, academically sealed and approved, nature, since they are often, and I am sorry to say this, feeding back to us their own preconceptions projected into nature. Many scientists will take umbrage to this, but it has been demonstrated time and again.

People of course need to change. Enlightenment in the case of an anarchist, means the liberation of an individual, individuation, and that balance of getting unity and indivduality just right.

It is illusory reality.

This final part I am going to comment on today, is going to be this.  I have implicated that the state, capitalism, and oppression are really illusory barriers, that have very real effects and limits. The problem that I find that people stumble on is this idea that these things are inevitabilities, things would get worse and so on. This is a frightening aspect of the reach of the capitalists, government, and oppressors.  Most of the world’s problems could be solved if people would expand their minds beyond what they thought was possible. It’s a process that happens slowly, as society itself changes. When people realize they can be the cop, they can fix their own stuff, they don’t need to depend on others to make decisions… well… things will change for the better.


~ by ladycat123 on October 27, 2011.

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