Monday, August 1, 2022

The Corpse of Satan, the Occult Symbolism of Oil



                                        



People think that they sell oil, but in fact they are becoming oil.


—Victor Pelevin

As oil goes, so goes the world. We have become excruciatingly dependent on the stuff, politicians liken it to a drug addiction, it’s utterly transformed both the earth and humanity in unfathomable ways.


How should we think about it ? What is the spiritual significance, or meaning, of oil’s physical manifestation ? How has it effected our unconsciousness, how we frame the world ?

The great Sufi Scholar Henry Corbin talked about the “Imaginal World,” not an individual’s private imaginary fantasies, but the realm where invisible realities become visible and where corporeal things are spiritualized. An intermediate between the sensory world and the intelligible world that communicates via symbols and images.

This is the realm where we can poetically image oil and its influence.

The philosopher of Satanism Reza Negarestani is right I believe, the study and extraction of oil truly is a kind of planetary demonology. Look into the burning water of Hades itself and see only man's addictions, its possession *by* rather than *of* petroleum.

I often imagine these decayed bodies we drill int, when burned, as almost releasing their evil spirt, now earth bound, and which now animates and gives life and motion to our machines. This spirit, in the guise of technocracy, is slowly remaking the world and overtaking the planet to better incarnate these spirts. Who knows, perhaps readying the world to accept some Anti-Christ spirit by making an environment that suits him.

This is my mythic, imaginative take on technology.


                                 


 "They believe that the Unlife of War feeds on oil or (as they put it) the 'black corpse of the Sun'. Petroleum makes warmachines slide towards itself. Radical War originally comes from the other side of the oil pipeline."

- Reza Negarestani

Rudolf Steiner considered electricity, especially electric light, a manifestation of the zoroastrian force of evil Ahriman, who also, in some Jewish folklore, is associated with leading the angels to rebell, where Michael ties him up places him deep in the earth so that his blood should be a source of creativity and fruitfulness of the Earth. It's odd. Also he is often described as a dragon. I often think of our dependence on oil, which comes of course from the ancient dragon like reptiles dinosaurs, and how it's fueled our Madness.

In the book of Enoch God told the angels what to do, and to Azazel in particular, he said, "Bind Azazel hand and foot and cast him into the darkness, and make an opening in the desert, which is in Dudael, and cast him in it, and place upon him rough and jagged rocks, and cover him with darkness, and let him abide there forever, and cover his face that he may not see light. On the great day of judgement, he shall be cast into the lake of fire.

-Enoch 10:4-6

And here is God's statement in the Book of Enoch that explains the command God gave in Leviticus 16:10: "The whole earth has been corrupted through the works that were taught by Azazel; so to him ascribe all sin."

- Enoch 10:8

It’s almost as if Oil is the blood, the substance , of demonic sin.

Pluto, of course, is the god of the underworld, and the discovery of "his" planet was a synchronistic harbinger of the unleashing of the sub-material "powers of the pit" upon earth: later transits of Saturn and Uranus to Pluto's discovery position marked the bombing of Hiroshima and the explosion of the first "H-bomb".

“The Black Corpse of the Sun” is one of the names the philosopher Rezi Negarestani gives to oil in his book Cyclonopedia. He calls it a Necro-ontology.

Sam Mendez writes,

“Our Traditionalist model sees the world as opened from the bottom. Guénon had the idea that the society of Tradition is the opening of the world egg from above, where the spirit of the transcendental principle penetrates the world. In the era of materialism and modernity, the world egg is closed to these energies. 

Then the world egg is open to the bottom, and the world is penetrated by the Gogs and Magogs, the sub-corporeal entities which create the civilization of the Antichrist. According to Guénon, the opening of the world egg from the bottom is the final stage of the cycle. Thusly also thought Evola, Russian Orthodox eschatologists, and the Elders - that the coming of the Antichrist is the demonic invasion of the world. This is the position of Traditionalists.."

From Cyclonopedia:

“According to the classic theory of fossil fuels, petroleum was formed as a tellurian entity” — Tellurian means, Of the earth, or Chthonic — “under unimaginable pressure and heat in the absence of oxygen and between the strata, in absolute isolation. A typical, Oedipal case, then, a typical case of repression.

Petroleum’s Hadean formation” — Hadean as in Hades — “developed a satanic sentience through the polytics of in-between which invariably wells up through a God-complex deposited in the strata.”

And then he cites something from Deleuze and Guattari :

Maybe oil is the return of the repressed, using humanity, using the capitalist economy, as a parasite uses its host, to get free from the earth and to exert power within the atmosphere, to hasten the “tellurian omega” (when the earth is finally consumed within a dying, expanding sun). To hasten the warming of the earth to make the earth a bit more like the sun, and to move the earth beyond this chapter of its history — the anthropocene — via the extinction of its host-animals.

We are all members of a secret cult of oil, but especially our politicians and economic leaders.


                                    


On the symbolism of Oil The philosopher Christian Roy once told me,

“The Satanic symbolism of the "black gold" that drives our society should speak for itself, but the organ to hear it is safely lacking, protecting us from a realization that would surely drive us mad.

Oil is the sun's heavenly life-giving energy turned into its opposite: chthonic black death from the earth's depths, the nether realms of hell that make all ore suspect in world mythology, as an abortive form of life that never saw the light of day (hence the taboo on metal-working smiths).

This malignancy was never so blatant as with the reverse "black gold", the zombie juice of living-dead prediluvian plants that frees up in potent toxic form the sun's captured, denatured energy, literally obscuring and replacing the original sun as ordering principle: oil reserves are the paradigm of the "standing-reserve" to which Technique reduces all Being according to Heidegger.

Opaque protean (plastic!) fluidity overpowers and obscures the polar solar light of primordial space's form-bestowing clarity. Everything around us is made of or runs on this demonic substance undermining all essence. We are but intestinal flora in the belly of the Beast devouring all of Creation as it rushes to its own inevitable extinction from attrition, leaving nothing but its rotting black corpse on the soiled moonscape of sterile seas and stinking junkyards that will be post-human Earth. No Satanic cult will ever be as scary and triumphantly wicked as the all-pervasive consumer society of limitless plasticity we all take as the standard of everyday normalcy.”

“Oil is the life-blood throbbing through the arteries of war,” says a fictional Hitler in Julian Semyonov’s famous novel Seventeen Moments of Spring.


No one can seriously dispute this today. Oxana Timofeeva writes how in Reza Negarestani’s Cyclonopedia :

“…it is oil that allows us to understand war as a machine, or rather two machines: on the one side there is an Abrahamic monotheism, or jihadist war; and on the other, “Technocapitalist” war, or the War on Terror.

In Cyclonopedia, Negarestani demands a blobjective perspective on geopolitics: “Collapse all manifest policies and ideologies onto the Tellurian narratives of oil seepage.”

To grasp war as a machine, or in other words, to inquire into the Abrahamic war machine in its relation to the Technocapitalist war machine, we must first realize which components allow Technocapitalism and Abrahamic monotheism to reciprocate at all, even on a synergistically hostile level.

The answer is oil: War on Terror cannot be radically and technically grasped as a machine without consideration of the oil that greases its parts and recomposes its flows; such consideration must begin with the twilight of hydrocarbon and the very dawn of the Earth.

Negarestani presents a set of ideas about the nature and origin of oil and its representations. He touches upon a popular comparison between oil and blood and relates it to a theory "according to which hydrocarbons constitute the origin of petroleum.”

Both oil and blood contain porphyrin, an organic compound that serves as “evidence of a common lineage, the hydrocarbon,” and, in the eyes of the “advocates of the myth of fossil fuels,” porphyrin proves that oil as the blood of the Earth is not just a metaphor.

A politico-economic explication of the theory of fossil fuels states that the sources of oil are finite, and in the petroleum wars, blood is the price of oil. To put it very simply, the fossil-fuel theory suggests that oil was produced from organic matter—from the decomposition of various living or dead organisms, from bacteria to dinosaurs.

Negarestani notes very briefly that, “according to the classic theory of fossil fuels … petroleum was formed as a Tellurian entity under unimaginable pressure and heat in the absence of oxygen and between the strata, in absolute isolation,” which, from his perspective, comprises “a typical Freudian Oedipal case.”

In contrast, Negarestani outlines, in a post-Deleuzian vein, a theory of the non-oedipal, inorganic unconscious, or inorganic demons that, in a parasitic way, “infiltrate an anthropomorphic agency” and “embed their inorganic sentience within the human host.”24 Negarestani’s oil is part of a sort of diabolic cosmic conspiracy that underlies the planetary economy and world military politics and brings together all existing narrations. But the very link between oil and the unconscious is what I find important.

                                                  


Negarestani writes :

“War machines are dissolved in oil. The role of the oil pipeline is not military defense but life support. The pipeline provides oil as a strategic lube and a neutral vehicle of war machines with a mobile and diffusive effectivity. Oil reaches the crusading fronts through the pipeline.

Once oil reaches its destination, the crusading war machines, whose first disposition is to be dynamic, will fuel up and assemble themselves with the oil and its derivatives. As the machines of the western enlightenment consume oil either by bruning the blob or fattening up on the blob, the smuggled war machines start to activate and are chemically unbound.

The nervous system and the chemistry of war machines smuggled through oil infuse with the western machines feasting on oil unnotices, as petroleum has already dissolved or refinedly emulsifided them in itself, as its chemical elements or its essential derivatives (Islamic ideologies, ambitions, implicit policies, socio-religious entities and formations, etc.).”

Mendez adds,

“….the descent into the world of demonic, infernal forces which live off of the extraction of oil, like the blood of the Titans - Ichor, the black substance, the organism that gives birth to objects. For Negarestani, the earth is a sub-human, sub-corporeal object at the center of which is a demon. This demon strives to break out, to attack, and to seize the sun. In order to awake this demon, Negarestani says, our civilization engages in the extraction of oil and the drilling of a tunnel for this demon.

Oil is the first manifestation; the second, more terrifying phenomenon is gas. The core, which Negarestani calls the flesh of a dead god, tries to be brought up to the surface. The prototypes of such were the Babylonian plague gods, which strive to enter and to devour humanity, just as humans devour a chicken from the supermarket or a salad. These plague gods, infernal powers which have been dormant for some time underground, are now emerging by means of technology to eat mankind.

Just as humans devour others, so do these gods seek to live off of eating humans. They are the beneficiaries of humanity as food.

Here we end up with a picture of what is virtually an Aristotelian world inverted. According to Aristotle, the world under the moon consists of two spheres: fire and air which strive upwards, and the two spheres of the elements of water and earth which are downwards. This pyramid is inverted: on top is earth, then water - the rivers of Hell which Negarestani interprets as streams of oil, then there is gas which is underground air, and in the center is the infernal, devilish fire that is the corpse of god, in Negarestani’s account of Ahriman. The latter strives to reach the surface and move through humanity, through machines and through demonic infiltrations, to capture the sun.”

Jordan Peterson has written that unconsciously we are in the age of the Devouring Mother; similarly, Negarestani writes of the ‘Mother of Abominations,’ the horrific black origin of multiplicity and pestilence:

She is the blackening Mother who ruthlessly opens up (epidemic lines, contaminations, contagious machineries, alliances, etc.) … through a strategic epidemic which is nothing but the ungrounding depths of openness, openness as the plague. [Cata, Remarks on Depth and Darkness]

He offers an analysis of the ancient Persian Satanists in order to illustrate his idea of an unground. These Satanists discovered they had to think strategically about darkness. In order to truly affirm Satan, they needed to lure his wrath by strategically make themselves targets. In order to make good meals for Satan, they had to purify themselves, to become decoys. In short, you have to “take a quotidian and in the same degree extremely systematic and institutionalized life as your own life-style (living), [you] both physically and mentally attempt to be away from defilement.” Negarestani is quick to point out that these are not nihilist-Satanists, like their modern Western counterparts. Rather, by becoming good meals they release themselves to Satanic ecstasy; they summon Satan through Asiatic peace, through pure horror. It is only in this way that:

“You strategically lure the life-Satan to tear you to shreds; in this case, the intensity of life-Satan you experience is unthinkable … you become an unground to all defilements, horrors, and darkness which life-satan pours into the systems and organizations. According to Yazidian, the Satan, always lands on those who live and we must live (in the most organizational aspect of this process) to affirm such a catastrophic intensity of upheaval. It’s war and we must think both strategically and pestilentially.

Now, you see the irony of the food chain which traverses not only theism, but also liberal politics, and socio-political survivals, angelic wings, etc. Every yang you drop in your pocket means accumulating more excitation for the life-satan.” (Reza Negarestani, A Good Meal)

                   


BLACK GOO

Interestingly, the New Agee Lara Faye claims Black goo accumulates in your Sacral chakra when you’ve been plugging into a distorted feminine template….you need to to dissolve this with Light and restore your free flowing Creativity, Inspiration and Passion


Many Occultists believe Black Goo is programmable Matter - an intelligent, self-aware, self-organizing liquid crystal. In the esoteric occultic belief, it is considered as the elusive philosopher's stone


According to Harald Kautz Vella, a German biologist, this black goo is the remnants of a race of spider beings who had no choice but to integrate with A.I. and travel interstellar space in liquid form. He says they can still be seen in their original form in the astral plane.

This is interesting, Rudolf Steiner wrote :

"And from the earth there will spring forth a terrible brood of beings, a brood of automata of an order of existence lying between the mineral and the plant kingdoms, and possessed of an overwhelming power of intellect.

This swarm will seize upon the earth, will spread over the earth like a network of ghastly, spider-like creatures, of an order lower than that of plant-existence, but possessed of overpowering wisdom.

These spidery creatures will be all interlocked with one another, and in their outward movements they will imitate the thoughts that men have spun out of the shadowy intellect that has not allowed itself to be quickened by the new form of Imaginative Knowledge by Spiritual Science.

All the thoughts that lack substance and reality will then be endowed with being.

The earth will be surrounded — as it is now with air and as it sometimes is with swarms of locusts — with a brood of terrible spider-like creatures, half-mineral, half-plant, interweaving with masterly intelligence, it is true, but with intensely evil intent.

And in so far as man has not allowed his shadowy intellectual concepts to be quickened to life, his existence will be united not with the Beings who have been trying to descend since the last third of the nineteenth century, but with this ghastly brood of half-mineral, half-plantlike creatures.

He will have to live together with these spider-like creatures and to continue his cosmic existence within the order of evolution into which this brood will then enter."

Whatever the truth, there’s plenty of imaginative ways to perceive the evil oil has done to our planet.

Saturday, July 16, 2022

Divine Disability in Pagan & Christian Tradition



           



I myself am an Orthodox Christian, but like CS Lewis I find great wisdom and even shadows of Christ in authentic Pagan spirituality.

For many Christians, the Pagan gods were indeed real, but flawed, and often over time were thought to have become degraded into forces for evil.

Others see Pagan myths as psychological forces.

First a Pagan perspective, then a brief Christian one.

Edward P. Butler is probably today’s most brilliant polytheistic theologian, in a recent exchange he writes 

“In Egyptian theology, we have many myths of divine injury and healing; healing never returns us to the previous state. Many prosthetics in Egyptian myth. One value of these is that humans are given a role to supplement a God's loss.

To take a Hellenic example, one meaning for Hephaistos' being lamed is that He is the agent of human technology. So His disability is directly related to a potency of his in which we especially participate.

Osiris' phallus is lost on the mortal plane because a crucial part of His resurrection lies in mortals going on. In this sense, His phallus is the mortal phalli, Hephaistos' walking is the mortal kinesis.

I don't want to distract anyone from the mysteries of identification with these Gods through the experience of disability through this sort of reading, however. That embodiment, that presencing of the God, is sustaining for individuals and for communities.

@GalinaKrasskova: also something i think worth teasing out: healing not returning us to the previous state....begs the question of what is healing?

@DaphneLykeion: [RE: Hephaistos] It seems as some principle of transformation. As a god who is made lame, from previously being whole, that it gives him a certain access into changing a substance of one state into that of another. Breaking down and recombining that renders a specific service from the original form that the original could not.

Yes, and that's also suggested by His fall from Olympus to Earth, a "phase change".

@DaphneLykeion: I wasn't really thinking so much as a phase change but rather an undergoing of an "alchemical change". That the transformative process which renders change to create a greater product requires destruction and reform.

In my mind this act of destruction inflicted makes the subject bearing higher potential to affect the world. Although not lamed I can see this situations were divinites are killed and brought back.

Or even those gods who were "consumed" by Kronos and delivered again from him. But these are on a different scope from the more permanent evidential transformations that involve destruction.

Yes, I think this is key, to distinguish the change whereby a God acquires a disability from other changes. My theory would be that this corresponds to an extraordinary capacity being acquired by mortals. One could test this hypothesis by looking at myths of divine disability to see whether there is a human capacity that corresponds in some sense to the disability suffered by the God.

@DaphneLykeion: The permanent disability however make these gods in line with processes of transformation and power. I think of it this way that Hephaistos who makes the greatest and powerful armor is himself physically unsound. His superior craftsmanship is inseparable from the fact that he is lame, whereas smiths are usually robust.

As if an exchange of his vitality of form for the soundness and superiority of the forms that he creates. This exchange between his vitality and that which he creates is not separate from the destruction of his limbs.

I think of it this way that Hephaistos who makes the greatest and powerful armor is himself physically unsound. His superior craftsmanship is inseparable from the fact that he is lame, whereas smiths are usually robust.

As if an exchange of his vitality of form for the soundness and superiority of the forms that he creates.

@GalinaKrasskova: You see this with Weyland the smith too, a semi-divine Power.


@DaphneLykeion: Fascinating! It would seem that there is an exchange ongoing, from the process of disabling that lends its gift. The hand which is torn from a guard make him quite superior in his art. The torn eye giving the greatest sight.

@GalinaKrasskova: I could certainly see that with Odin and Heimdall.

@DaphneLykeion: The disabling on the gods acting as a process of strengthening some particular attribute to superior level.

@GalinaKrasskova: Precisely and it's interesting with Odin that He chose to pluck out His eye for that reason.

@DaphneLykeion: This would be related to sacrificed gods who by their all out death provide life/fertility. All different scopes. And this would provide new insight into Hera laming intentionally her son. Not as an act of cruelty as the myth seems to lend, for in Argos cult evidence shows very close relationship.

@GalinaKrasskova: She is the maker of heroes.

@DaphneLykeion: Exactly. If Hephaistos in Argos was called the war-like Zeus when he is lame, it would suggest a notable Heroic nature.

Also suggestive regarding the ontological status of warfare.

@DaphneLykeion: Quite so. And so we find a lame god who is superior in crafting physical forms and who is a great warrior.

Had some further thoughts on divine injury and disability. Note the value of certain founding moments of injury in diverse theologies, such as the castration of Ouranos in Hellenic theology or the dismemberment of Ymir in Norse theology. In these cases, the injury/dismemberment of a primordial God establishes what I would call "pantheon space". (In systematic Platonism, pantheon space is the intelligible-intellective or noetico-noeric plane, or so I have argued.)

Such acts localize the moment of self division or diremption of each henad, which releases the common space of being. Within the pantheon, it may be that all subsequent moments of divine injury participate this moment, as structurations of the field. A subtle moment of this in Egyptian theology is Re's self injury, which generates Hu and Sia, utterance and perception. Utterance and perception in this way become available for mortals to participate, and also subject to independent inquiry, epistemology.

A question which occurred to me, is what would be the significance of a given theology having more injured/disabled Gods than another? If we follow out the theory propounded in last night's discussion, then it might be that the theology with more injured/disabled Gods would be experiencing more elements of experience as occurring immediately within the bodily presence (parousia) of the God.”
    
                                                      




Now onto Christianity.


“For the God we Christians must learn to worship is not a god of self-sufficient power, a god who in self-possession needs no one; rather ours is a God who needs a people, who needs a son. Absoluteness of being or power is not a work of the God we have come to know through the cross of Christ.”

- Stanley Hauerwas,

Kelby Carlson, himself, disabled, says a disabled person can be an actual image of God, of the reality of God, an vision of disability not as a sinful condition, but an image of Christ crushed upon the cross and therefore a disabled body can be a conduit of grace instead of a horror to be escaped from, for it is in suffering that we can “see” God, that is, when we recognize our own state of dependence and brokenness.

Rather than needing to be redeemed from a broken body, the disabled makes visible God, Christ who was crippled, betrayed, and broken :

“…disabled people can be seen as conduits for God’s grace and service rather than it only images of a broken creation in need of “fixing”….While brokenness itself is evidenced of a creation longing for release from bondage, an individual’s disability is, subversively, a venue for Christ to display his glory.

Disability responds in graphic physical form to the idea of approaching God based on merit. Each disabled person with their twisted legs, nonfunctional eyes, or [whatever] visible or invisible disability they have, directly attacks the presumption of human glory.

Disability is a symbol or metonymy of the larger experience before God: one of weakness, alienation and dependence . . . .

Such a blunt assessment of disability’s pictorial significance might seem harsh, especially coming from a disabled person.

If I left it there, it would be entirely inadequate. But disability is not merely a counter to theologies of merit constructed by man. It represents the opposite of that: a theology that finds its centerpiece in God’s death on the cross.

The theology of the cross is a particular way of doing theology that disabled people can uniquely understand. It is the theology that acknowledges the “visible” things of God:

namely the cross of Christ and visible suffering as the premier way of “seeing” God. God’s grace is manifested, paradoxically, in that which appears weak and nonsensical.

In this view, one cannot blithely skip over the cross as a simple means to God’s vindication and resurrection. This results in an anemic view of suffering: something that is meant only to be patiently endured in the hope that perhaps someday things will get better . . . .

Scripture reveals a redemptive way of looking at suffering, and consequently at disability (which, for a great majority of disabled people, involves suffering to one degree or another). Grace is seen as a means of living in and through suffering.

Chronic weakness is seen as real strength. In fact, it is the only way to truly approach God in faith. Can we view this in an ecclesial way that might take account of the suffering of disabilities in the body of Christ?”