Towards Wewelsburg!
01.05.202517:30
3/3 English text:
“Wreathed in roses, it came drifting near,
Its banner kissed by twilight’s tender fire.
A maiden stood aloft to steer—
“I am your joy,” she sang, “step in, desire!”
With shout of rapture I obeyed,
And kissed the shimmer of her flowing gown.
“At last!” I cried, “you kept me long delayed—
So long… but now I know you, now!”
She offered me her hand—I took it, shivering,
Her gaze burned bright with passion’s shining trace.
“Where leads this path?” I asked, soul-quivering.
“Where joy forgets,” she laughed, “into the Night’s embrace.”
From shore we slipped, the coasts grew dim and wide,
To purple distances our course did stream.
The waves, like velvet, rocked us side to side,
And in our wake, the stars began to gleam.
But then—through velvet night and holy hush—
A broken moan disturbed our fleeting bliss.
Dark figures stirred, arose with fatal rush—
“We return to sorrow and the Abyss.”
We were left in want and silent dread,
We, the comrades in hunger and fight—
And longing seized me yet again instead
For the old defiance, and the ancient night.”
“Wreathed in roses, it came drifting near,
Its banner kissed by twilight’s tender fire.
A maiden stood aloft to steer—
“I am your joy,” she sang, “step in, desire!”
With shout of rapture I obeyed,
And kissed the shimmer of her flowing gown.
“At last!” I cried, “you kept me long delayed—
So long… but now I know you, now!”
She offered me her hand—I took it, shivering,
Her gaze burned bright with passion’s shining trace.
“Where leads this path?” I asked, soul-quivering.
“Where joy forgets,” she laughed, “into the Night’s embrace.”
From shore we slipped, the coasts grew dim and wide,
To purple distances our course did stream.
The waves, like velvet, rocked us side to side,
And in our wake, the stars began to gleam.
But then—through velvet night and holy hush—
A broken moan disturbed our fleeting bliss.
Dark figures stirred, arose with fatal rush—
“We return to sorrow and the Abyss.”
We were left in want and silent dread,
We, the comrades in hunger and fight—
And longing seized me yet again instead
For the old defiance, and the ancient night.”
22.02.202511:19
Excerpt from The Adventurous Life of Julius Evola
“As the informant Italo Tavolato reported to the OVRA: ‘[Evola] also claims that the Germans are employing unprecedented brutality to Nazify Austria.’ As they advanced, the Germans arrested, among others, Othmar Spann and Walter Heinrich—both of whom would soon end up in a prison camp—and it cannot be ruled out that Evola attempted to intercede on their behalf with the armed forces. Two hours before his arrest, Othmar had uncorked a bottle of champagne, toasting what was supposed to be the happiest day of his life…
The reality is that, during those turbulent hours, Evola witnessed a clash between two worldviews. On one side, ‘traditional’ Austria, a remnant of old Europe—Catholic and Habsburg; on the other, the iconoclastic and populist ferocity of the new Reich. ‘We were also in Vienna at the time of the Anschluss,’ he would later write. ‘What the Nazi Gauleiter for Austria was capable of saying in his speeches against the Habsburgs was no less vulgar than what might come from a Jacobin or a communist proletarian.’
He would never forget this lesson.” (1/2)
“As the informant Italo Tavolato reported to the OVRA: ‘[Evola] also claims that the Germans are employing unprecedented brutality to Nazify Austria.’ As they advanced, the Germans arrested, among others, Othmar Spann and Walter Heinrich—both of whom would soon end up in a prison camp—and it cannot be ruled out that Evola attempted to intercede on their behalf with the armed forces. Two hours before his arrest, Othmar had uncorked a bottle of champagne, toasting what was supposed to be the happiest day of his life…
The reality is that, during those turbulent hours, Evola witnessed a clash between two worldviews. On one side, ‘traditional’ Austria, a remnant of old Europe—Catholic and Habsburg; on the other, the iconoclastic and populist ferocity of the new Reich. ‘We were also in Vienna at the time of the Anschluss,’ he would later write. ‘What the Nazi Gauleiter for Austria was capable of saying in his speeches against the Habsburgs was no less vulgar than what might come from a Jacobin or a communist proletarian.’
He would never forget this lesson.” (1/2)
29.01.202513:39
The question isn’t if Caesarism will come, but who will wield it.
Trump, for all his bluster, is no Caesar. He’s a wrecking ball, not a builder. A symptom of decay rather than the architect of renewal. He rallies the instincts of the people against the managerial class, but he’s still tangled in the very forces that need to be overthrown—Zionist interests, technofeudal oligarchs, the billionaire caste. He doesn’t break the dictatorship of money; he merely reshuffles its factions. His populism stirs the masses, but it lacks the vision or discipline to forge a true political order beyond slogans and spectacle.
Yet, even in his failures, he signals the shift. The age of managerial democracy is rotting from within, and with each act of desperation—censorship, lawfare, financial enslavement—the ruling class only accelerates its demise.
The real Caesar will come when money finally bends the knee to the sword, when authority crushes the parasites, and when a new, sacred order is imposed by those with the will to rule. Trump may not be that man, but his rise proves the hunger for it is there. The only question left is who will seize the moment.
Trump, for all his bluster, is no Caesar. He’s a wrecking ball, not a builder. A symptom of decay rather than the architect of renewal. He rallies the instincts of the people against the managerial class, but he’s still tangled in the very forces that need to be overthrown—Zionist interests, technofeudal oligarchs, the billionaire caste. He doesn’t break the dictatorship of money; he merely reshuffles its factions. His populism stirs the masses, but it lacks the vision or discipline to forge a true political order beyond slogans and spectacle.
Yet, even in his failures, he signals the shift. The age of managerial democracy is rotting from within, and with each act of desperation—censorship, lawfare, financial enslavement—the ruling class only accelerates its demise.
The real Caesar will come when money finally bends the knee to the sword, when authority crushes the parasites, and when a new, sacred order is imposed by those with the will to rule. Trump may not be that man, but his rise proves the hunger for it is there. The only question left is who will seize the moment.
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18.01.202512:59
“When Zeus, in place of good, conceived this radiant woe,
He bore her forth where gods and mortals gather,
And all who saw her marveled at the sight—
A cunning snare, inescapable and deep,
Destined to vex mankind for all their days.
From her, that cursed lineage sprang—
Women, a dire plague among mortal men.” — Hesiod, Theogeny
He bore her forth where gods and mortals gather,
And all who saw her marveled at the sight—
A cunning snare, inescapable and deep,
Destined to vex mankind for all their days.
From her, that cursed lineage sprang—
Women, a dire plague among mortal men.” — Hesiod, Theogeny
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04.01.202515:49
"Viciously silencing opponents simply guarantees that when the backlash finally comes, it will take massively reactionary form." - Camille Paglia
16.12.202415:26
It suggests the possibility of maintaining authentic selfhood amid the dissolution of traditional structures, not through opposition or escape, but through a cultivated stance of inner freedom coupled with external adaptability. The Anarch stands as a testament to the possibility of achieving genuine autonomy without succumbing to either the futile rage of rebellion or the hollow comfort of conformity. (3/3)
01.05.202517:29
2/3 Thus begins a voyage that is not an ascent toward the divine, but a dissolution of form. The shore disappears behind them, the sky fills with unfamiliar stars, and what seemed like ecstasy gradually reveals itself as exile. In the stillness of that velvet darkness, a tormented moan rises, and the radiant illusion collapses into the shadow of sorrow. The seeker finds himself returned to the very misery he sought to escape, and in that moment he longs not for bliss, but for the clarity of struggle: the sacred weight of old suffering and the noble defiance that once sustained him.
Fidus’s illustration renders this metaphysical fall with startling precision. On one side stands the man entwined with an ape, a symbol of spiritual regression into base instinct. On the other side, a woman lies coiled with a serpent, not in triumph, but in exhausted surrender to the downward current of desire. Between them drifts the seeker, suspended between yearning and ruin, a soul lured away from the shore of order by the illusion of joy.
This is not merely a decorative poem, nor an artifact of fin-de-siècle aestheticism. It is a veiled initiation—an allegory of the soul’s descent when it mistakes happiness for salvation, and ecstasy for eternity. What Fidus and Loewenberg have given us is a myth for the modern age, warning that the true path does not lie in flight from pain, but in the memory of form and the courage to suffer nobly.
Fidus’s illustration renders this metaphysical fall with startling precision. On one side stands the man entwined with an ape, a symbol of spiritual regression into base instinct. On the other side, a woman lies coiled with a serpent, not in triumph, but in exhausted surrender to the downward current of desire. Between them drifts the seeker, suspended between yearning and ruin, a soul lured away from the shore of order by the illusion of joy.
This is not merely a decorative poem, nor an artifact of fin-de-siècle aestheticism. It is a veiled initiation—an allegory of the soul’s descent when it mistakes happiness for salvation, and ecstasy for eternity. What Fidus and Loewenberg have given us is a myth for the modern age, warning that the true path does not lie in flight from pain, but in the memory of form and the courage to suffer nobly.
04.02.202518:45
Whatever chaos may be on the horizon, at least we’re no longer in the deadening malaise of the “post-WWII era,” where history was supposedly “over” and politics reduced to managerial tinkering. The return of real political will, of genuine historical forces in motion, is a necessary prelude to anything meaningful.
Yes, the cost could be immense, but the alternative—the endless stagnation of neoliberal inertia, a world without stakes, without vision, without struggle—is far worse. The fact that people are once again asking the Caesar question means we’ve moved beyond the era of Biden-style figureheads, empty suits presiding over nothing. However the pieces fall, we’re entering a time where power matters again; and that alone signals the end of a world that deserved to die.
Yes, the cost could be immense, but the alternative—the endless stagnation of neoliberal inertia, a world without stakes, without vision, without struggle—is far worse. The fact that people are once again asking the Caesar question means we’ve moved beyond the era of Biden-style figureheads, empty suits presiding over nothing. However the pieces fall, we’re entering a time where power matters again; and that alone signals the end of a world that deserved to die.
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29.01.202513:38
“The coming of Caesarism breaks the dictature of money and its political weapon, democracy. After a long triumph of world-city economy and its interests over political creative force, the political side of life manifests itself after all as the stronger of the two. The sword is victorious over the money, the master-will subdues again the plunderer-will. If we call these money-powers 'Capitalism,' then we may designate as Socialism the will to call into life a mighty politico-economic order that transcends all class interests, a system of lofty thoughtfulness and duty-sense that keeps the whole in fine condition for the decisive battle of its history, and this battle is also the battle of money and law.”
Spengler saw it coming: the age of money always ends with the age of the sword. The soulless reign of finance, democracy, and rootless parasites eventually collapses under the weight of its own decadence, making way for the return of authority, hierarchy, and political will…(1/2)
Spengler saw it coming: the age of money always ends with the age of the sword. The soulless reign of finance, democracy, and rootless parasites eventually collapses under the weight of its own decadence, making way for the return of authority, hierarchy, and political will…(1/2)
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13.01.202522:08
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31.12.202412:08
"For we have to contemplate, whether and how in the age of the mechanised and homogenised world civilisation there can still be a homeland." — Martin Heidegger
16.12.202415:26
To relegate Eumeswil to the realm of mere fiction would be to profoundly misapprehend its significance. This work represents Jünger at his most philosophically mature, his diagnostic and prescriptive powers operating at their zenith. As Spengler presciently observed in The Decline of the West, "The novel is today the only form through which the creative mind can still speak to the soul of the masses." Jünger, with Olympian vigor and crystalline insight, answers this cultural imperative magnificently. He not only diagnoses the spiritual and philosophical maladies of our epoch but, more crucially, illuminates paths toward maintaining individual sovereignty amid the gathering storms of civilizational dissolution. His prescience in this regard proves nothing short of extraordinary, offering us a philosophical compass whose needle points ever more truly as our own age's contradictions intensify.
In Eumeswil, Ernst Jünger gives form to his most lasting philosophical construct: the Anarch. This figure emerges as a singular philosophical archetype that transcends conventional political taxonomies. Here we encounter neither the revolutionary fervor of the anarchist, with their compulsion to dismantle existing power structures, nor the placid acquiescence of the conformist who submits to them. Instead, the Anarch represents a more subtle and profound orientation: one who achieves a state of radical inner sovereignty while moving freely through the established order, like a deep-sea creature navigating the oceanic pressures that would crush lesser beings.
The essence of the Anarch lies in an extraordinary feat of philosophical alchemy — the transformation of external circumstance into internal freedom. Unlike the anarchist, whose very rebellion betrays their bondage to the systems they oppose, the Anarch cultivates a stance of masterful detachment. They participate in the social order with pragmatic efficiency while maintaining an inviolable interior distance, much as a skilled actor performs their role without conflating it with their essential self.
This position manifests through a sophisticated praxis of engagement without attachment. The Anarch moves through institutional structures and power hierarchies with the fluid adaptability of quicksilver, neither resisting nor adhering. In Eumeswil, we see this embodied in Manuel Venator, who serves in the court of the Condor not out of loyalty or opposition, but from a position of sovereign indifference. His service is a form of studied performance, undertaken with neither the resentment of the slave nor the zeal of the true believer.
The philosophical foundation of the Anarch rests upon a profound individualism that transcends mere political or social ideology. They constitute themselves as what Jünger terms a "self-contained center of the world," achieving a state of metaphysical autonomy that renders moot the traditional dynamics of ruler and ruled. This stance is undergirded by a deep historical consciousness, informed by Spengler's cyclical view of civilizations. The Anarch observes the rise and fall of empires with the detached interest of a naturalist studying the tides, understanding that all political configurations are temporary eddies in the great stream of time.
What distinguishes Jünger's conception is its fusion of practical wisdom with metaphysical insight. The Anarch's detachment is not the withdrawal of the hermit or the disengagement of the nihilist, but rather a sophisticated form of presence that maintains inner freedom precisely through masterful engagement with the world. This paradoxical position – being simultaneously within and above the social order – represents a unique synthesis of ancient Stoic wisdom with modern political consciousness.
In our contemporary moment, marked by accelerating social transformation and ideological polarization, the figure of the Anarch offers a compelling model of individual sovereignty. (2/3)
In Eumeswil, Ernst Jünger gives form to his most lasting philosophical construct: the Anarch. This figure emerges as a singular philosophical archetype that transcends conventional political taxonomies. Here we encounter neither the revolutionary fervor of the anarchist, with their compulsion to dismantle existing power structures, nor the placid acquiescence of the conformist who submits to them. Instead, the Anarch represents a more subtle and profound orientation: one who achieves a state of radical inner sovereignty while moving freely through the established order, like a deep-sea creature navigating the oceanic pressures that would crush lesser beings.
The essence of the Anarch lies in an extraordinary feat of philosophical alchemy — the transformation of external circumstance into internal freedom. Unlike the anarchist, whose very rebellion betrays their bondage to the systems they oppose, the Anarch cultivates a stance of masterful detachment. They participate in the social order with pragmatic efficiency while maintaining an inviolable interior distance, much as a skilled actor performs their role without conflating it with their essential self.
This position manifests through a sophisticated praxis of engagement without attachment. The Anarch moves through institutional structures and power hierarchies with the fluid adaptability of quicksilver, neither resisting nor adhering. In Eumeswil, we see this embodied in Manuel Venator, who serves in the court of the Condor not out of loyalty or opposition, but from a position of sovereign indifference. His service is a form of studied performance, undertaken with neither the resentment of the slave nor the zeal of the true believer.
The philosophical foundation of the Anarch rests upon a profound individualism that transcends mere political or social ideology. They constitute themselves as what Jünger terms a "self-contained center of the world," achieving a state of metaphysical autonomy that renders moot the traditional dynamics of ruler and ruled. This stance is undergirded by a deep historical consciousness, informed by Spengler's cyclical view of civilizations. The Anarch observes the rise and fall of empires with the detached interest of a naturalist studying the tides, understanding that all political configurations are temporary eddies in the great stream of time.
What distinguishes Jünger's conception is its fusion of practical wisdom with metaphysical insight. The Anarch's detachment is not the withdrawal of the hermit or the disengagement of the nihilist, but rather a sophisticated form of presence that maintains inner freedom precisely through masterful engagement with the world. This paradoxical position – being simultaneously within and above the social order – represents a unique synthesis of ancient Stoic wisdom with modern political consciousness.
In our contemporary moment, marked by accelerating social transformation and ideological polarization, the figure of the Anarch offers a compelling model of individual sovereignty. (2/3)
01.05.202517:29
Fidus x Loewenberg | Glück (1897)
A maiden crowned with roses appears at twilight, standing at the helm of a drifting vessel. She calls to the seeker with a voice of promise and allure, inviting him to step aboard in pursuit of happiness. He leaps without hesitation, overcome by joy, and kisses the shimmering folds of her robe as though he has at last encountered his destiny.
Yet when he asks where the journey leads, she replies not with visions of ascent or arrival, but with a chilling truth: it leads into forgetting, and into the night. (1/3)
A maiden crowned with roses appears at twilight, standing at the helm of a drifting vessel. She calls to the seeker with a voice of promise and allure, inviting him to step aboard in pursuit of happiness. He leaps without hesitation, overcome by joy, and kisses the shimmering folds of her robe as though he has at last encountered his destiny.
Yet when he asks where the journey leads, she replies not with visions of ascent or arrival, but with a chilling truth: it leads into forgetting, and into the night. (1/3)
04.02.202517:23
This ad is a pathetic relic of a bygone era, a limp, hollow attempt at social engineering that assumes people are still naive enough to be swayed by celebrity platitudes. It reeks of desperation—Tom Brady and Snoop Dogg, two obscenely wealthy and out-of-touch figures, awkwardly shoehorned into a forced, saccharine plea against “hate,” as if centuries-old conflicts and deep-seated geopolitical realities can be reduced to a Super Bowl PSA. The entire production is an insult to the intelligence of anyone paying attention, a last-gasp effort by a ruling elite that has lost both its cunning and its grip on reality. They still believe in the magic of corporate-sponsored unity messaging, oblivious to the fact that the world has moved on. The propaganda machine is running on fumes, and all it can produce now is cringe.
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20.01.202514:43
"In the late 1920s, as Evola was developing his ideas more systematically, Guénon was coming to the conclusion that the West was lost, that there was no hope of finding any significant continuity with traditional understanding of the path to knowledge. Evola thought of initiation much more as a journey dependent on individual discipline and rigour, for which the prospective initiate would need guidance and could follow the accepted rituals, but for which at key points in the path he would achieve progress only through his own determination and courage. This was certainly more difficult in the prevailing degraded conditions of thorough modernity, but he believed that those who are called to this path could be found even in the darkest times, and for them, the adoption of the path to enlightenment was a duty they would recognise and pursue. It was therefore less important for him that the density of support in Western society was entirely deficient." - Paul Furlong
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11.01.202514:26
"Ernst Jünger surpasses all contemporary 'poets' (i.e., writers) and 'thinkers' (i.e., philosophers) in the decisiveness of his vision of reality, and specifically in that his 'seeing' is not a gaping gaze, but is carried out and experienced existentially." — Heidegger
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29.12.202417:37
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16.12.202415:26
In returning to Jünger's magisterial Eumeswil after the passage of years, I am struck by the prophetic acuity of his vision, its relevance to our present moment ascending rather than diminishing with time. Though the narrative unfolds in a city-state emerged from the ashes of some apocalyptic nuclear devastation (its precise nature artfully obscured), the technological sophistication Jünger envisions is nothing short of remarkable. Writing in that watershed year of 1977, he penetrates the veil of futurity with almost preternatural clarity, anticipating with stunning precision the advent of the Internet (his "luminar"), the ubiquitous smartphone (the "phonophore"), and the Promethean possibilities of genetic engineering… (1/3)
22.02.202511:27
What a striking moment that captures Evola’s deep disdain for the vulgarity of mass movements, whether Jacobin, communist, or National Socialist. The Anschluss was not just a geopolitical event for him but a symbolic rupture—a final blow against the remnants of the old, hierarchical order he revered. His comparison of NS rhetoric to that of revolutionary mobs is telling; it underscores his belief that both were expressions of the same modernist, leveling impulse.
It also speaks to the tragedy of figures like Spann, who sought a spiritual aristocracy but found themselves crushed beneath the machinery of a regime that had no use for their vision. Evola’s presence in Vienna at that time, witnessing this clash firsthand, must have only reinforced his conviction that neither liberal democracy nor crude populist authoritarianism could restore the Ordo he sought. (2/2)
It also speaks to the tragedy of figures like Spann, who sought a spiritual aristocracy but found themselves crushed beneath the machinery of a regime that had no use for their vision. Evola’s presence in Vienna at that time, witnessing this clash firsthand, must have only reinforced his conviction that neither liberal democracy nor crude populist authoritarianism could restore the Ordo he sought. (2/2)
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Alt Skull's Charnel House
04.02.202517:23
Tom Brady and Snoop Dogg star in new commercial to tackle “antisemitism.”
I think Tom missed a few reasons there…
@AltSkull48
I think Tom missed a few reasons there…
@AltSkull48
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19.01.202518:40
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10.01.202520:49
"What greatness lies in history are the mighty passions of races, of peoples, families, estates, of individuals. What they cost, rivers of blood, the burning of cities, ruins, is not too dear. And only when the barren reason overflows from the cities, like a dirty flood, with humanity, peace or the striving to fill the rabble man with the happiness of the most: comfort, pleasure, bread and beer, does an immeasurable boredom settle over the world, so that men flee from passion to other parts of the world, become criminals, commit suicide - or smash this world to ruins." — Oswald Spengler, ‘Early Days of World History’
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18.12.202422:40
“The egalitarian mania of demagogues is even more dangerous than the brutality of men in gallooned coats. For the anarch, this remains theoretical, because he avoids both sides. Anyone who has been oppressed can get back on his feet if the oppression has not cost him his life. A man who has been equalized is physically and morally ruined. Anyone who is different is not equal; that is one of the reasons why the Jews are so often targeted. Equalization goes downward, like shaving, hedge trimming, or the pecking order of poultry. At times, the world spirit seems to change into monstrous Procrustes – a man has read Rousseau and starts practicing equality by chopping off heads or, as Mimie le Bon called it, 'making the apricots roll.' The guillotinings in Cambrai were an entertainment before dinner. Pygmies shortened the legs of tall Africans in order to cut them down to size; white Negroes flatten the literary languages." – Ernst Jünger, Eumeswil (1977)
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21.11.202414:08
“For some strange reason, there are fewer and fewer libraries in our lives. A room without books can only be a kitchen or a laundry room. Books are the most important inhabitants of our homes. It is thanks to libraries that we get a three-dimensional portrait of the resident. If there is no portrait, there is no resident, only an empty space—regardless of whether they have status, money, success, or none of these things.” — A. Dugin
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