And you, you will be queen
Take me, for you are mine and I am you. The becoming king and queen of the I and the you signifies attainment of divine union, the eternal rulership of lover and beloved, soul and God, which is won in mystical death. This mutual conversion to king and queen, at once resurrection and marriage, is the fruition of the fatal intersection of I and you exposed in the great experimental cross or X of experience (experientia crucis), whereby the polarity of self and other is inexorably killed to life. “Resurrection is only crucifixion having reached the stage of fructification. It is realised crucifixion.” Now the sovereignty of the divine I—“I am who I am” (Exodus 3:14)—passes to the (never-created) creature, to the you who in reality is no different from the divinity it address as You. Resurrecting into the kingdom of the real I, you is filled, from the depths of her own insurmountable separation, with the highest royal power: “O you dead, come into the light and into the life! . . . come to our abundance and contemplate the bride, who by love has experienced all needs, heavenly and earthly! She is so experienced with need in the alien land that I shall now show her how she has grown in the land of darkness (Job 10:33). And she shall be great, and she shall see her repose, and the voice of power shall be wholly hers. . . . Your blessed soul is the bride in the city.” Married at last to the fact of its own eternal death, the I now realizes, for the first always-forever time, the divine power to say I: “The main thing is, I understand that I was ‘dead.’ That is something none of the dead wants to understand; the idea ‘I have expired’ is lethal to one who has thus far been rooted in this ‘life’ of yours. At first I was taken aback by this idea as well; but a moment later I was laughing at my idiotic mistake; for the whole of your waking is but a terrible error, born of Omni-idiocy. One must be God; everything else having to do with humanity is dung.” Now—TODAY—both the mutuality and the hierarchy of the divinely royal relation enjoy each other in a mystical interplay of I and You, the sovereign game manifesting the unlimited individuality of divinity: “When the soul comes out of the ego-shell and enters into the infinite life of God, its limited individuality is replaced by unlimited individuality. The soul knows that it is God-conscious and thus preserves its individuality. The important point is that individuality is not entirely extinguished, but it is retained in the spiritualised form.” Such a one is no less king than queen, no less queen than king. “That which is Shyama is also Brahman. That which has form, again, is without form. That which has attributes, again, has no attributes. Brahman is Shakti; Shakti is Brahman. They are not two. These are only two aspects, male and female, of the same Reality, Existence-Knowledge-Bliss Absolute.” Becoming king and queen via death on the cross of individuation, I and you—each divinely at once king and queen—enter the paradise of a perfectly unimaginable and unimaginably perfect relation of will in which the one and the many are consummated in infinite secret union: “the King has not one bedroom only, but several. For he has more than one queen: his concubines are many, his maids beyond counting. And each has her own secret rendezvous with the Bridegroom and says: ‘My secret to myself, my secret to myself.’” This union is not some fancy metaphysical dream come true, but simply the immediate unveiling and unending fulfillment of an infinitely obvious but strangely unacceptable fact: the eternity of one’s own being, the absoluteness of one’s own will: “If I were not, God would not be either. I am the cause of God's being God: if I were not, then God would not be God. But you do not need to know this.” Indeed you will never know this until you wake up from wanting things for yourself and see who is standing right in front of you: “As long as desires persist, there is no freedom. One who is completely desireless becomes the King of Kings! But people have no idea how to become desireless. Freedom from desires is real life. One has to go beyond desires to enjoy freedom. This freedom can never be imagined; it is beyond the mind. The mind creates desires and as long as the mind continues and does not die, a person cannot extricate himself and enjoy freedom. The soul is like a bird. When all desires vanish, the bird’s eyes open. It sees God and becomes one with Him. I am that God whom the bird sees when its eyes open. But desires blind the bird and it cannot see me, though I am standing right in front of it.” Thus the repetition of the I and the you—“I, I . . . And you, you”—to remind us that the I who sings is and is not the same as the one who will be king and that the you who is sung to is and is not the same as the one who will be queen. The song begins in confidence of its prophecy, precisely because it knows that today is and is not its fulfillment, that the day of union is found in another day of dying, in the heroic leap that must begin now: “long and be restless for one big thing. Long and want the one thing that will kill all the millions of other wants. Long for union. How clear and simple. Try with all your heart. Do not say yes and then not do it. Begin seriously now.” Such is the purer evil of the good—more evil than evil—by which the self kills itself: “Selfishness, which in the beginning is the father of evil tendencies, becomes through good deeds the hero of its own defeat. . . . Goodness is the means by which the soul annihilates its own ignorance.” And this black metal knows, that the good is the real evil.
Cult of Fire, मृत्यु का तापसी अनुध्यान [Ascetic Meditation of Death] (Iron Bonehead Productions, 2013)
Who is this terrible Woman, dark as the sky at midnight?
Who is this Woman dancing over the field of battle.
Like a blue lotus that floats on a crimson sea of blood?
Who is She, clad alone in the Infinite for a garment,
Rolling Her three great eyes in frenzy and savage fury?
Under the weight of Her tread the earth itself is trembling!
Siva, Her mighty Husband, who wields the fearful trident,
Lies like a lifeless corpse beneath Her conquering feet.
 On the I-you chiasmus as the means of mystical death, see Alina Popa and Nicola Masciandaro, “Our Cruel Tormentors…Split Into One,” in “Dark Wounds of Light,” Vestiges-00: Ex-Stasis (Black Sun Lit, 2015), 173-181.
 Anonymous, Meditations on the Tarot: A Journey into Christian Hermeticism, trans. Robert Powell (New York: Penguin Putnam, 1985), 390.
 Hadewijch, The Complete Works, trans. Mother Columba Heart, O.S.B. (New York: Paulist, 1980), 287.
 Ladislav Klima, The Sufferings of Prince Sternenhoch (Prague: Twisted Spoon Press, 2008), 140.
 Meher Baba, Discourses, 2:174.
 Gospel of Sri Ramakrishna, trans. Swami Nikhilananda (New York: Ramakrishna-Vivekananda Center), 1952), 271.
 Bernard of Clairvaux, On the Song of Songs, trans. Kilian Walsh, 4 vols. (Kalamazoo, MI: Cistercian Publications, 1983), 2:34.
 Meister Eckhart, Complete Mystical Works, trans. and ed. Maurice O’C. Walshe (New York: Herder & Herder, 2009),
 Meher Baba, quoted in Lord Meher, 1060.
 Meher Baba, quoted in Lord Meher, 1818.
 Meher Baba, Discourses, I:31, my italics.
 Gospel of Sri Ramakrishna, 240.