Le Besoin d’Impossible

The first book published by Marie Cachet, Le Besoin d’Impossible, is a multiform work in its implications, but despite this it can be defined as a whole as a purely philosophical work. In this article I will not write a typical review, I plan instead to outline and expose the issues that have mostly caught my attention – to put it in the most modest way – during the study of the book (yes, it requires to be studied and not merely read…).

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Let’s start from an assumption that, although treated and deepened by the author in another context, is essential for a thorough understanding of the work that concerns us now: the modern European man – biologically speaking – is a slightly hybridized Neanderthal man (actually, every modern human being is a more or less hybridized creature, but since I am a European I will refer, when necessary, only to the European species). However, what has this to do with questions of philosophical nature? According to Marie Cachet one of the consequences of this hybridization, even after its stabilization, was the birth of a metaphysical vertigo/despair, a disharmony of the mind (here is to be found, perhaps, the cause of the birth of consciousness?) which manifested itself simultaneously with the dramatic shift to a temporal (and thus finite) perception of the Universe. A real “fall” that took us away from the possibility of fathom and living the concepts of eternity (intended as the atemporal point that we call instant) and infinity (intended as spatial infinity).

At that point, however, our ancestors (as well as us today) tried instinctively, unconsciously and obsessively to compensate this metaphysical despair and not get overwhelmed by the “terror of time”: an explosion of human dynamism, individual and collective, led progressively to the birth and development of civilizations, arts, sciences, spirituality, religions and philosophies, all attempts to recreate the lost harmony of the mind and extend one’s personality beyond the boundaries of the biological duration of the existence, in an attempt to forge a sort of simulated eternity (the need for the impossible, as suggested by the title of the book).

Examples of materialization of the collective genetic memory of a people, in an attempt to be remembered in time:
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Examples of materialization of the genetic memory of an individual, the sculptor, in an attempt to be remembered in time:
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Therefore, according to Marie Cachet, every external creation as well as all forms of teaching are the manifestation of a deep necessity of the human beings, namely the selfish need to go beyond the yoke of time, beyond the finitude, so as to preserve themselves in time, through other people, symbolic containers of our self, potential reincarnations of our self. Artistic creations and teachings are therefore a means to conquer eternity and to defeat the illusion of a finite time. We project our self in the future, through a real or imaginary reincarnation (see the prehistoric ritual of reincarnation described in detail by Madame Cachet in another context), which in turn will transmit in the future the essence of our self, in an eventual endless chain.

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An essential distinction that emerges during the reading is that between the individuals conscious of their metaphysical despair (active and subjective individuals) and the vast majority of those who are not aware of it (passive and objective individuals) and unconsciously suffer the consequences of this disharmony. The religions (especially the organized religions) and the spiritualities that give us dogmatic and established metaphysical responses, the daily repetitiveness, the social conventions and all the entertainment we create in our societies are, although we do not realize it, tools that distract us and allow us to flee from the metaphysical anguish inherent in us, from the sacred terror that we experience in front of the mystery of the universe and of life. Only by getting rid of all this – especially of what gives us metaphysical answers – and through boredom, certain men will fall into the metaphysical despair and will find their authentic self (through the manifestation of the memories of our previous lives, engraved and latent in our blood), their true essence, undergoing a sort of “awakening”: achieved this superior spiritual and mental state, a deep impulse will force them to find their subjective responses to the fundamental dilemmas of the world and of life.

What about you? You dare to look face to face the metaphysical abyss?

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As I have previously explained, these are just some of the issues discussed in this book (a unique work of its kind), the ones that most involved me: ultimately, I urge you to read it and give shape to your personal opinion.

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Words of Wisdom #52 & #53

“The body dies, the person disappears, nothing remains alive on the earth, except the memory of the virtue and actions of the deceased”.

-Erwin Rohde

“Being dead but not forgotten is longevity.”

-Tao Te Ching

One of the ways to conquer immortality is to live your life so that your descendants and/or your people will remember you as an example of honourable man or woman. In this way you will become a role model and surely someone will try to live following your footsteps and imitating your deeds. Your name will live on and you’ll have surmounted death!

The Swans are our Ancestors!

As explained by Varg Vikernes in his books, the word “elf” derives from the PIE root *albho- and it means simply “white”. This matches with the fact that the elves represented the spirits of the dead. It makes sense because the dead were buried with white clothes, their dead bodies became quickly very pale and they were purified by death (white is the colour of purity/purification).

In my opinion swans are an avatar/manifestation of the elves and thus of the ancestors. The word “swan” derives from the proto-germanic *swanaz (“singer”), in the meaning of “singer bird”, and from the PIE root *swen- (“to sing, to make sounds”).

Swans are white, as the elves; they live in the water (which symbolizes the amniotic fluid), regenerator element…waters in the European mythologies are at times indicated as portals or passages for the realm of the dead/burial mound. Finally, swans are believed to “sing” before their death and we know that the elves traditionally like to sing, recite poetry, poems and tell stories. They do it as often as they could. Elves and swans sing because they are the ancestors: they try to keep alive their memory in the ancestry, keep alive the remembrance of their glory, wisdom and honour, of their deeds and achievements,
to become eternal ideals for their descendants and in this way conquer immortality. To later be chosen by a young of the ancestry and be reborn in him.

Note: The youngs that goes through the initiation ritual are also the spirits of the dead. At Yule the spirits of the dead were returning amongst the living and their families welcomed them, i.e. the dead were reborn in those children that came out from the burial mound and returned to their homes the day of Yule/Winter Solstice. The honourable dead were once again alive!

Sing, swan! Death awaits you! Memory and rebirth!

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