O Espírito da Ausência

 (click here to read it in English)

Às vezes, expressões verdadeiramente bizarras de verdades eternas são manifestas em uma cacofonia profana da teosofia voluntariosa e infernal que pretende levar a alguma forma de gnose ou conhecimento. Uma dessas expressões é relacionada com a perspectiva ‘wiccana’ sobre Lilith, onde ela é vista como uma Mãe, igual a quaisquer outras deusas, e todas elas são mães. É necessário esclarecer o termo genérico ‘Mãe’. A idéia metafísica inerente à maternidade é claramente relacionada com o útero. A Mãe, por conseguinte, tem como premissa fundamental a posse de um útero. Como tal, a natureza é a manifestação principal da possibilidade divina. Ela é o útero do mundo, que torna a vida possível.

Se aceitarmos isso como uma premissa satisfatória para a referência da mãe, também temos que levar em conta a condição deste ventre ser fértil ou estéril. É aqui que podemos nos aproximar de Lilith, pela sua essência ser definida pela ausência. Ela é a pomba sagrada que desdobra o fluxo e refluxo da Lua. Ela cavalga as ondas do leite da noite, como a Rainha do Sangue, impregnando inspiração pela virtude da ausência. Por isso ela é o terror da noite, não o silêncio, mas a ausência de som, quando os sentimentos de isolamento e solidão se agarram à garganta. E é por isso ela é considerada por muitos como a Mãe das Bruxas, e por Bruxas devemos entender que são aquelas que vivem no limiar dos mundos e que embalsamam o mundo de poesia e de encantamentos. Não há espaço para ‘paganismo urbano’ em seu mistério, pois ela vive nas paisagens selvagens, onde a ausência do sol e calor é pungente - e este é o caminho ensangüentado para a raça escolhida para afirmar o desígnio divino.

Podemos notar suas manifestações não só na sensação de terror, mas também onde a luxúria e a violência se reúnem e somos levados para o limiar do conforto. Lá, ela espera à porta que não conhece segurança, mas ganchos e correntes que acariciam sua carne e levam-no a um estado de tensão e êxtase divino, onde o corpo se transforma em instrumento da noite. O corpo torna-se a ausência manifesta.

As implicações metafísicas do mistério que Lilith representa são massivas e necessárias para que o sangue do outro lado do véu flua ao mundo dos homens e mulheres marcados como seus. Curiosamente, ela se manifesta através da luxúria e dos desejos e, como tal, um desafio constante para a realização da imagem celestial que se desdobra no reino sombrio do erótico, porque aqui também encontramos a morte. Eros e Thanatos são seus cavalos, e sua carruagem é da Lua - e aqui se estabelece mistério sobre mistério, velado pelo leite da lua e a carne noturna ...

The Spirit of Absence

At times truly bizarre expressions of timeless truths manifest in a profane cacophony of infernal wayward theosophy that pretends to lead to some form of gnosis or knowledge. One such expression concerns itself with a ‘wiccan’ perspective on Lilith where she is seen as a Mother, equal to any other goddesses, which all are mothers. The generic ‘Mother’ is in need for some clarification. The metaphysical idea inherent in motherhood is clearly related to the womb. Mother will therefore in its fundamental premise which makes it possible be a reference to the possession of a womb. As such nature is the prime manifestation of the divine possibility. She is the womb of the world that makes life possible.

If we accept this as a satisfactory premise for someone to be referred to as a Mother we will also be challenged by the womb fertile and barren. It is here we can approximate Lilith by her essence being defined by absence. She is the holy dove unfolding in the ebb and flow of the Moon. She rides the waves of nightmilk as the Blood Queen of impregnating inspiration by virtue of absence. Because of this she is the terror of night, not silence, but the absence of sound, when feelings of isolation and loneliness cling to the throat. Because of this she is for many seen as the Mother of witches, and with witches we must understand the one who lives at the threshold of the worlds and embalms the world in poetry and charms. There is no room for ‘urban paganism’ in her mystery, she lives in the wild where the absence of sun and heat is poignant – and this is the bloodied road for the race set apart to affirm the divine design.

We can notice her manifestations not only in the sensation of terror but also where lust and violence join hands and we are driven over the edge of safety. There she is waiting at the port that knows no safety, but the hooks and chains that caress your flesh and drive you out in a state of tension and divine ecstasy where the body itself turns into the instrument of night. The body becomes absence manifest.

The metaphysical implications of the mystery Lilith represents are massive and necessary for the blood from the other side of the veil to flow into the world of men and women marked as her kin. Curiously she manifests through lust and the sensual drives and is as such a constant challenge for realizing the celestial image that unfolds in the shady kingdom of erotic, because here we also find death. Eros and Death is her horses, and her chariot is of the Moon – and herein lays mystery upon mystery veiled within moon’s milk and the nocturnal flesh…

Fragments of the Truth

Tradition proper is at times challenging to appraise truthfully for modern man. We as modern people in a modern world is often blinded by senses and matter and often materialization of eternal ideas can baffle us into appraising ‘the thing as it appears’ as ‘the thing in itself’. This is in particular evident in the modern glorification of manifestation. So great has been the spirit of manifestation that even idealist philosophers have made errors of judgment that has paved the way for a lower order appraisal of eternal truths in a reversed order of importance and reality. One example we can find in the profane appraisal of Hegel’s political philosophy.

Hegel is most famous for his comment on Kant’s Critique of Pure reason where he set forth the triad of thesis and antithesis to reach synthesis, which for the idealist Hegel would be of a transcendental order. Ironically Hegel presented this argument once in his commentaries and it was actually Johann Fichte who were the one who developed this triadic dialectic that we today associate with the name of Hegel. When Hegel is discussing his dialectic it is born from his philosophy of contradiction. Here Hegel makes it clear that he is speaking of a degree of contradiction within a given unity, we might understand this very schematic as a form of gravity where the attraction between two masses supports the ordered unit. And it is exactly by resorting to material examples to explain matters of a transcendental order confusion enters given man’s readiness to allow the senses to order the world of perception.

In the case of Hegel this means that the inherent contradiction in the unity, or its identity as he sometimes refers to it will resolve its complexity in a synthesis of a higher order by annihilation of the contradiction that is established in a inferior level. It is here we find his basic axiomatic dialectic of the triad between being, nothingness and becoming. And it is perhaps here that the materialist dimension made itself available for Marx and Engels in the formulation of a particular political philosophy taking shape into communism. By establishing being and nothingness as contradiction a distortion is also introduced as traditionally this pair would be being and non-being. Nothingness on the other hand would be equated with the essence of the One.

The problem enters in the political philosophy of Hegel where he uses the French revolution to exemplify how these immanent principles manifest in the world. In the case of the revolution, the revolution itself constituted the thesis and the horrific consequences its antithesis leading to civic freedom. Seeing Hegel from a traditional perspective he spoke of how contradiction manifests when the eternal manifests in lower orders of a material nature. We might understand the presence of contradiction in a unit as a sign of its lower order even, where in its higher order the contradiction is resolved by integration and constitutes a unit. And perhaps it is here we yet again are confronted with a problematic issue, namely integration.

When we integrate items and thoughts we are on the level of fragmentation, a lower order activity. The perception of truth is the experience of oneness, the absence of contradiction, because oneness reveals in sublime understanding the totality of the ‘imago’ and the eternal beautiful truth it represents. Truth is never about integration of fragments. This might lead to an experience of truth, but this activity in itself does speak of a willingness to appraise truth. Awareness of inherent contradiction speaks simultaneously of our failure to grasp the truth as well as our willingness and interest to grasp it. If modern man grows aware of this factor and humble himself in the face of truth and beauty; the direct experience of God will be within reach.