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New Types of Spiritual Revolutions (Preface)

By Robert Taylor

This article is the preface to New Types of Spiritual Revolutions

“Where there is the infinite there is joy. There is no joy in the finite.”
-The Chandogya Upanishad

robert taylorThe revolution begins within—within the crucible of our hearts and souls. For a true and enduring revolution, one with real substance, it must be so.

This is the substance and concept of the Shunyarevolution as espoused by Russian philosopher and mystic Azsacra Zarathustra. It is a revolution that begins and ends beyond the boundaries of the material semblance of this “reality” in which we physically exist. Its keynote is the spiritual in every sense of the word but not limited by that alone.

This revolution should not be confused with the revolutions of the political left and right in past times, for these conventional revolutions were merely impelled by ideological abstractions and materialistic goals, and ended in making life little better and, more often than not, worse than what had preceded it.

The name given by Azsacra Zarathustra to his revolution is the Shunyarevolution. This is the Sanskrit word for empty, or in modern vernacular, zero. Zero is a very dangerous concept, one that implies both nothing and infinity. In that sense, it is a paradoxical concept. In the Rig Veda, the holiest and most ancient of Hindu texts, it is stated: “In the earliest age of the gods, existence was born from non-existence.” It is then this paradox that the spiritual warrior must firstly wrestle with and pin down.

More than half a century ago, I was a young boy and took the revolutionary road. I was naive, idealistic and a romantic in the beginning. When one becomes a real revolutionary, it becomes obvious that it is not simply an adventure or a romance. It can be very tedious in detail. It demands great patience and fortitude, not to mention courage, imagination, and stamina.

When once you choose this path, it is like crossing a rope stretched across an abyss and then cutting the rope behind you, for once embarked, there is no turning back. There is no truce, no cease-fire, and certainly no surrender. You have endeavored upon an absolute commitment to which all other concerns—personal and otherwise—are subservient to the interests of the revolution. The odds against you are so great that nothing less than total commitment can see you through to victory. It is an ultimate gamble that makes the tables of gambling casinos pale in comparison. The gamble is one of victory or defeat—life or death. There are no other alternatives or choices at play. Revolution is not the realm for the fearful or trepidatious.

The revolution that I was a part of was not a successful revolution, at least in its active and militant stage. It did not attain its goals. Most of the mitigating factors in its failure were in the “human, all too human” realm of things.

Constantly we were betrayed by weak individuals in our ranks. I, for some reason unfathomable to me even today, did survive. After that period, I had many years to reflect on those twelve years of activity and discern what had gone wrong.

Paramount to my thinking was that what was essential to a real and successful revolution that would truly change anything at all was to be found in the human factor.

I came to believe that what was needed was a new man: a higher man, a spiritual overman, a man of some essence, courage, and will; a new man of discipline, spirit, possessing an ironclad code of ethics. It seemed at the time that this “new man” was not to be found anywhere in our day and age. He would have to be created anew.

I set out with that creation in mind. I was one of the three independent founders of what in the West became known as Ásatrú and/or Odinism: the resurrection of the warrior religion of the Northern people of Europe. All forms of Indo-European Heathenism contained within them a heroic ethos which was exactly what was required in this “new man” I envisioned.

In addition, all cultures begin with the spiritual. The spiritual is always and ever the central axis from which all other factors and facets of a culture begin and extend. Both our culture and our people were obviously suffering from a spiritual malaise. Christianity was in no way a solution. In fact, it was a primary problem in the distortion of our culture to begin with.

Prior to this period, I had since around age fourteen been very well-versed in the philosophy of Friedrich Nietzsche. During my revolutionary activities, The Portable Nietzsche (translated by Walter Kaufmann) was always in my backpack. The other writing I had with me was The Revolutionary Catechism by Sergey Nechayev. I read both of these tomes regularly. I dedicated my efforts in compliance with the catechism and I strove to become that übermensch that Nietzsche spoke of and hailed as “the new man of the new dawn.”

No longer was I a romantic or an idealist. My philosophy had grown into what Ernst Jünger coined as “heroic realism.” Heroic realism is the ethos of the warrior. Without formulating the phrase, one can be certain that the three-hundred Spartans at the pass of Thermopylae exemplified that phrase (as have warriors since the beginning of time).

I would work sometimes as much as three days without sleep—continue to continue without nourishment or any comforts. In fact, I disdained comforts as effete, weakening, and detrimental to the spirit. My way was a stoic path and continues to be.

When one approaches philosophy in our age, all paths lead back to Nietzsche. He is the starting point of all discussion and debate. For academics, Nietzsche has become a cottage industry for books as they regurgitate his words and thoughts without hardly any real understanding or insight as to what his words truly imply.

Then I encountered the thoughts and writings of Azsacra Zarathustra and am completely enlightened by the direction in which he has taken Nietzsche’s thoughts, the correlations he has conceptualized and correctly followed in his life, art, and thought. Azsacra has certainly connected the dots into a composite whole. How he intuited the cult of Shiva and the Sadhu as an overman who existed long before Nietzsche ever coined the term was a lightning-stroke of genius.

As for Azsacra, so very much can be said. He has trodden the path of the Sadhu and survived his Herculean labors—martial artist, poet, philosopher, dramatist and founder of the Shunyarevolution—and certainly other things that I am yet not aware of. He has made his philosophy of transcending the flesh and has been a leader in the sense of showing the way not only by word but by deed. Could anyone ask for more in that regard?

As for his philosophy of the Shunyarevolution, I have said enough since author Conor Wrigley has much to say in explaining it within these finely-written expositions. I hope these essays will give some insight to others as to just what the Shunyarevolution of Azsacra Zarathustra is all about as they did for me.

R.N. Taylor
May 19th, 2014.

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