Containing 69 theses, Indo-Europe Rising by Azsacra Zarathustra (43 pages; published by Cyberwit, India) is a manifesto that lays the groundwork for a revolution of spirit and action in Asia and Europe. However, the work does not present rational arguments about certain political or social points in an appeal to the ordinary man or woman. Rather, it is a metaphysical, and perhaps even a gnostic work, that appears as a kind of ritual taken apart and reorganized into pages — as is evident as soon as one opens the volume.
In black, red, and white, the inside covers illustrate several banners, all bearing the emblems of an eagle clutching a sword, and a stylized Hindu swastika, repeated to create various patterns, as if in a cosmic kaleidoscope. Other elements of these banners include a Tibetan-like wheel and writing in Sanskrit. These and other elements appear en mass, from page 36 to 43, in numerous examples of what might be described as examples of gnostic mathesis (mental calculations of a mathematical type) or revolutionary yantras or mandalas. Notably, the illustrations move from the mathematical and erratic to those with more balanced and fixed-looking compositions.
Indo-Europe Rising opens with three pages of quotes from revolutionary Hindu thinkers, the first of which sets the stage or tone for the work: “The root cause of our downfall is our mental weakness. The first and foremost task we have to perform is to annihilate this mental weakness.”
Zarathustra’s writing is deliberately complicated, with certain words rendered apparently symbolic by the addition of hyphens (for example “I-n-d-i-a” instead of “India” and even “a-n-d”), a preponderance of bold text, and different combinations of Sig and Tyr runes (ancient pre-Christian European symbols of victory, related in the medieval Icelandic text the Poetic Edda) in each thesis. One has the feeling that the book should be read in the dark, lit only by oil lamps, before an altar of Shiva, and after saying mantras of power. Though enigmatic, approached as a mythopoetic, gnostic text, the work is comprehensible and interesting. It should be approached as a kind of meditation.
Thesis 1 begins, “A Specter is haunting Indo-Europe → The Specter of New Rising of Spirit. What for? So that to use every Satori of Riot for Samadhi of Absolute Revolution [⚡] Over-Moksha [↑↑↑].” Thesis 1 also tells us that “Only once in thousand years Shunya can become Shunya to power → Shunya Revolution [⚡⚡⚡] We shouldn’t miss this rare magic moment of Shunya to Power as a holy Yes to Life [⚡↑⚡]”.
“Yes to life” is a phrase used by the German philosopher Friedrich Nietzsche to refer to the state of consciousness of accepting life as it is, and rejoicing in it, no matter how difficult or brutal it may be, or how many obstacles it might put before us. The sentiment is, of course, older than Nietzsche’s philosophy, and can be found no less in many of the ancient warrior cults, such as the Samurai, with its practice of Zen.
Regarding Zarathustra’s statement that we must “use every Satori of Riot for Samadhi of Absolute Revolution [⚡] Over-Moksha”, satori is the illuminated state of mind, attained through the discipline of Zen. Samhadi refers to the Hindu state of non-duality, or what the Christian mystics have described as “union with God.” Lastly, moksha refers to the Hindu concept of liberation (especially from the cycles of birth, death, and rebirth). We can interpret the sentence to mean, then, that we must use the illuminated or inspired mind, though existing in the entropic nature of the material world, for giving ourselves completely to “Absolute Revolution” (which is physical, spiritual, and mental; individual and collective), attaining absolute liberation.
Besides being a writer of prose, Zarathustra is also a poet, artist, art director, video maker, and martial artist. If I understand him correctly, he is fundamentally concerned with attaining a state of samhadi not, as is usually the case, through renunciation of the world, but through engaging it more fully (in “a holy Yes to Life”).
That said, not all of Indo-Europe Rising presents itself as a path to warrior gnosis. More concrete thoughts arise, like small signposts on the way. Hence in Thesis 17 Zarathustra condemns the “poverty of intellectual speculations of Rene Guenon,” the French founder of the Traditionalist school of metaphysics, whose adherents — though small in number — include fringe far-Right thinkers, ultra-conservatives, reactionary Muslims, and Left-liberal progressives who regard all religions as different expressions of the same ultimate truth.
Since Guenon converted to — or “moved into” — Islam later in life, spending his final years in Cairo, Traditionalists have often been sympathetic to Islam, even if not converts themselves, especially since they, sometimes at least, regard Islam (or Islamism) in its more militant forms as being the only bulwark against “decadent” modernity. This is as true on the “Right-wing” end of the spectrum as on the progressive or “Left-wing” end.
One of the more prominent thinkers influenced by Guenon is Russian philosopher Alexandr Dugin, whose neo-Eurasianist philosophy is of at least some influence inside the Kremlin. Dugin envisions a “multi-polar world” in which the various states will be absorbed into different “great spaces” or superstates. Zarathustra’s notion of an Indo-Europe might seem to resemble this idea. In neo-Eurasianism, however, instead of an Indo-Europe, Germany will be at the heart of a European great space. Iran will draw together an essentially Muslim great space. the USA and Britain will form an Atlaticist great space, and so on. Indicting Dugin by name in Thesis 29, Zarathustra decries “The philosophy of senile infirmity on heat or in season […] This world pompous a-n-d false revolutionary neo-traditionalism with an Islamic right-wing from Russia.”
“We are concerned with bringing about a radical revolution in ourselves and so in society,” said Jiddu Krishnamurti. “The physical revolution which is advocated all over the world at the present time does not bring about a fundamental change in man. In a corrupt society, such as this, in Europe, India and elsewhere, there must be fundamental changes in the very structure of society.” Few men seem to dream in the modern age. And that is to our detriment. Whether we agree with it or not, or understand it or not, Zarathustra’s Indo-Europe Rising is a vision, a book of dreams (in text and symbolic, graphic illustrations and working out), grasped at the moment of waking and the edge of consciousness. That dream is of a gnostic revolution within the individual, and a revolution of collective spirit and circumstance within Europe, India, and Tibet.
Indo-Europe Rising by Azsacra Zarathustra is available from Amazon.com here.