The Five Gods of Hell (Part 2)

          These five infernal gods, even lowly Beelzebub, could also be understood as the archetypal expressions of what Nietzsche termed “the will to power.” The will to power was how he conceived of the driving force of life itself, the urge to thrive and conquer the vast nothingness which is endlessly threatening to devour us and our fragile human meanings. If oblivion is pictured as a vast gaping abyss that waits patiently just below us all, the gods would then best be understood as forming an indispensable existential basin, one which holds the very spirits of mankind aloft from this ever looming annihilation below.

          The four sides of this basin, although perhaps a brazier would serve as a more appropriate metaphor, are formed by the most obviously potent worldly forces; Mammon, the god of wealth, Moloch, the god of war, Belial, the god of beauty, and Lucifer, the god of knowledge. Yet, at the bottom of our basin, seemingly antagonistic to these far more exalted and vital expressions of human power, is Beelzebub, the god of mediocrity. This god is the author of that most awkward, although far from useless, expression of our will to Power, one that Nietzsche famously referred to as "slave morality."

          Nietzsche saw the bourgeois’s slave morality as the last recourse available to the weak and the mediocre, impotently longing to seize some sort of glory for themselves. As they have no other means by which to be exulted over those who are clearly their superiors in nearly all natural ways, they instead opt for a “supernatural” superiority, conceiving of an eternal heaven for the downtrodden, and an equally endless damnation for most, if not all, of the rich, the strong, the cunning and the sexy; the mighty against whom they can now take, what Nietzsche called, “an imaginary revenge.”

          Nietzsche is profoundly astute in his observation of the counterfeit morality that has plagued mankind for centuries. Where he fell short, however, was in his ability to clearly conceive a philosophical cure for this pandemic moral illness. Perhaps unable to truly rid himself of the disease, he often times seems to simply project his hopes onto a pale inversion of the sickness that had consumed all those around him, an inversion he only loosely defined in his fitful and scattered references to a “master morality.”

          Shrouded in darkness, Nietzsche reached out blindly towards what he hoped would be a far fiercer, more brutally honest, moral sensibility, one which would unapologetically support and validate the long maligned will to power within mankind. Yet while the master morality logically valued the excellent above the common and the base, it at times still failed to escape the perhaps Aristotelian conception and measures of man as merely a tool. In this, Nietzsche, although breaking free from the ranks of the slaves, ultimately seems to have failed to free himself from the hierarchical value system in which they were oppressed. Although far-sighted, Nietzsche could not see well enough beyond the overwhelming context of the master-slave relationship, and this, in the end, doomed him, and his work, to their unfortunate exploitation by rhetoric starved fascists.

          How then should one break free from the petty lies that have informed the philosophies of the oppressed for millennia, assuming that one desires more than to simply ascend to the state of an oppressor? Here we will tread difficult ground as we attempt to define a road to actual freedom, one that moves away from oppression completely, and not merely to the other side of the street.

          To escape the objectification of slavery, Nietzsche’s Superman was created as the ultimate objectifier, yet more than this royal power alone is required if we wish to transcend the great wheel of dominions and subjugations. The highest goal is not merely to awaken and focus an indomitable will so as to better objectify others, but rather so as to define one’s own self without ever again having to submit to the will of those who would keep you as but a tool for their own ends. Slavery is complete when the slaves can conceive of no higher place to ascend to than their own myopic conceptions of upper-management.

          When I began this treatise I explained how the five elite gods of hell served as mankind’s primary alternative to the unthinkable elder gods of oblivion itself, yet these are not the only divinities towards which those who draw breath can aspire. There are others, or perhaps it might be more accurate to say that our infernal gods have a divine face as well, and when these, the holy Muqarribun, or “Near Ones,” are encountered as such, all chains of submission are immediately dissolved before the One True God “above” all.

          The five gods of Hell are the patrons of what modern feminists have termed “power over,” archonic rulers of rulers “over” a vast hierarchy of control and subjugation. It is man’s insatiable hunger for dominion that naturally inclines us toward the worship of these elite divinities. Yet the Muqarribun grant those who can find them the far less contentious “power to,” a power that is based not in control but, rather, freedom.

          In that sacred place before the highest of all thrones, a throne which is eternally guarded by the mighty Muqarribun, all are called to serve but one divine master. Yet this is most likely not a God that you have ever been clearly introduced to, for the authority of the One is endlessly usurped by those eager to divert such an ultimate dominion onto themselves, or onto the false idol of a poisonous and all too convenient mythology. Just as slaves are taught to see no higher than their master’s whip, so too have the slaves’ preachers stolen the very concept of this One True God, subverting it to the basic educational purposes of the state. The original message of Christ was probably lost before his body was even cold, because few have the courage to tell you that you should be free. Yet that is the message of the Muqarribun.

          The heretical truth is that the five gods are nothing more than a grand means to an end and should never be, or have been, inflated into ends unto themselves. Whenever and wherever they are worshiped as ends in themselves the human involved lose their centrality and their freedom, in service to the very concepts that where originally conceived of to serve them. This is the terrible secret of all gods; that they fraudulently act as an ultimate subject for humans who then become objectified and consumed by these lovely yet abstract products of what are usually far greater minds.

          All of this occurs because most humans are absolutely terrified of their freedom, both their own and that of their neighbors. This fear is both of what they or their neighbors might do, given an awareness of their complete freedom, as well as of what they themselves might have to do or become in order to survive in a world of unconquered men and women.

          The One True God of the Muqarribun is not a God to be found outside of one’s self, yet neither is it the self alone, for the One is an ideal than exists beyond all mere incarnations, however glorious any of these may appear to be. On the other side of existence from mere oblivion, this obscure concept of God, the perfect inspiration to one’s own struggles towards a higher self, reigns, at least in theory, from within a limitless realm of potential and therefore can only be partially conceived of within even the clearest of minds. This alone is the One True God whose empty throne in this world is forever guarded by the noble Muqarribun, elemental paragons, and enemies of tyranny, whose knees bend only to the One.

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