Ernst Jünger

“At times I see them as if I were walking through the streets of Pompeii before the eruption of Vesuvius. This is one of the historian's delights and, even more, his sorrow. If we see someone doing something for the last time, even just eating a piece of bread, this activity becomes wondrously profound. We participate in the transmutation of the ephemeral into the sacramental. We have inklings of eras during which such a sight was an everyday occurrence.”

“No salvation comes from exhumed gods; we must penetrate deeper into substance. If I take a fossil, say, a trilobite, in my hand (marvelously preserved specimens are found in the quarries at the foot of the Casbah), I am transfixed by the impact of mathematical harmony. Purpose and beauty, as fresh as on the first day, are still seamlessly united in a medal engraved by a master's hand. The bios must have discovered the secret of tripartition in this primordial crab. Tripartition then frequently recurs, even without any natural kinship; figures, in transversal symmetry, dwell in the triptych.How many millions of years ago might this creature have animated an ocean that no longer exists? I hold its impression, a seal of imperishable beauty, in my hand. Some day, this seal, too, will decay or else burn out in cosmic conflagrations of the future. The matrix that formed it remains concealed in and operative from the law, untouched by death or fire.”

“General" stands here for the individual who goes into action, whether freely or forcedly. Since anarchy offers him an especially favorable charge, this type is permanent today. Thus, "general" has a universal rather than a special meaning. It can be replaced ad libitum. It refers not to a profession but to a condition. The latter may also crop up in a coolie, in which case it is particularly effective.”

“A general is a specialist insofar as he has master his craft. Beyond that and outside the arbitrary pro and con, he keeps a third possibility intact and in reserve: his own substance. He knows more than what he embodies and teaches, has other skills along with the ones for which he is paid. He keeps all that to himself; it is his property. It is set aside for his leisure, his soliloquies, his nights. At a propitious moment, he will put it into action, tear off his mask. So far, he has been racing well; within sight is the finish line, his final reserves start pouring in. Fate challenges him; he responds. The dream, even in an erotic encounter, comes true. But causally, even here; every goal is a transition for him. The bow should snap rather than aiming the arrow at a finite target.”

“When I saw several thugs attack a lone man, or a larger man a small one, or even when a mastiff attacked a toy Pomeranian, not virtue but plain disgust upset my insides. This early variety of defeatism later became an obsolete trait—damaging me in today's world.”

“Der Mensch der keine Zeit hat, und das ist eines unserer Kennzeichen, kann schwerlich Glück haben. Notwendig verschliessen sich ihm grosse Quellen und Mächte wie die Muse, des Glaubens, der Schönheit in Kunst und Natur. Damit entgeht ihm die Krönung, der Segen der Arbeit, der in Nicht-Arbeit, und die Ergänzung, der Sinn des Wissens, der im Nicht-Wissen liegt.”

“Heutzutage trifft man gewöhnlich Leute, in denen der Typus vorwiegt, dem man anmerkt, dass er nur ein Buch gelesen hat.”

“Die Menschen besitzen alle Anlagen zum glücklichen Leben; sie machen aber keinen Gebrauch davon.” GESAMT WERKE. Band 2”

“Die Blindheit wächst mit der Aufklärung; der Mensch bewegt sich in einem Irrgarten von Licht. Er kennt die Macht der Finsternis nicht mehr. GESAMT WERKE. Band 2.”

“Du kannst nicht zu einem Brunnenfrosch vom Ozean sprechen. GESAMT WERKE. Band 2”

“Die grossen Gedanken entspringen im Herzen, und scheitern an der Welt. GESAMT WERKE. Band 17.”

“Das Herz ist das Unbegrenzte am Menschen, der Geist ist begrenzt. Man liebt Gott von ganzem Herzen, nicht aber mit ganzem Geist. Ich habe beobachtet, dass die Herzlosen, deren Zahl bedeutender ist, als man glaubt, einen ausgesprochenen Egoismus mit einer gewissen Geistesarmut paaren, denn erst das Herz gibt allem im Menschen das rechte Mass. Solche Menschen sind eifersuechtig und undankbar, und man braucht ihnen nur Gutes zu erweisen, wenn man sie zu Feinden haben will.” GESAMT WERKE. Band 14”

“Alle Zufälle unseres Lebens sind Materialien, aus denen wir machen können, was wir wollen. Wer viel Geist hat, macht viel aus seinem Leben. Jede Bekanntschaft, jeder Vorfall wäre für den durchaus Geistigen erstes Glied einer unendlichen Reihe – Anfang eines unendlichen Romans.”

“Wir schaffen unsere eigene Welt – und was wir erfahren ist nicht Zufall. Dinge werden zu uns durch unsere Veranlagung hervorgebracht, - die Welt ist so wie wir sind.” STRAHLUNGEN (1949). 47.”

“Das Vergnügen einsamer Spaziergänge beruht gewiss auch darauf, dass man das Seine mit sich trägt. Unser Bewusstsein begleitet uns gleich einem Kugelspiegel, oder besser gleich einer Aura, deren Mittelpunkt wir sind. Die schönen Bilder dringen in diese Aura ein und erfahren in ihr eine atmosphärische Veränderung. So schreiten wir unter Zeichen wie unter Nordlichtern, Sonnenringen und Regenbögen dahin. Diese erlesene Vermählung und Zeugung mit der Welt gehört zu den höchsten Genüssen, die uns beschieden sind.”

“Den Ersten Weltkrieg konnte ich noch absolvieren, ohne zu wissen, wie ein Maschinengewehr funktioniert. Zwei Mal meldete ich zu den Fliegern, einmal, weil ich mich mit dem Oberst verkracht hatte, das zweite Mal honoris causa, als der Untergang des Reiches sich abzeichnete. Gewiss hätte ich damit das Feld meiner Stärke verlassen; der Vater sah das viel besser; er sagte:” Du bist Infanterist und must dabei bleiben. Das ist eine gute Sache; zu Fuss kann man sich immer forthelfen.” Das war richtig und gilt für mich noch heute; hundert Schritt zu Fuss sind besser als tausend Kilometer im Flugzeug oder im Automobil.”

“Dafür dass wir, wie auch die Tiere, von den Pflanzen leben, ja ohne sie nicht einmal atmen könnten, genügt kein einfacher Dank – Verehrung ist angebracht.”

“Die Nähe der Katze ist gut für den Menschen von ruhiger, betrachtender Lebensart. Dem musischen Menschen leistet die Katze besser Gesellschaft als der Hund. Sie stört die Gedanken, Traüme, Phantasien nicht. Sie ist ihnen sogar günstig durch eine sphinxhafte Ausstrahlung – sie sind dämonenfeindlich. Die Katze hängt nicht an der Person; sie ist treu wie der Hund. Die Katze ist nicht erwähnt in der Bibel.GES. WERKE. Band 11. 422.”

“Regarding the need to pray, the anarch is again no different from anyone else. But he does not like to attach himself. He does not squander his best energies. He accepts no substitute for his gold. He knows his freedom, and also what it is worth its weight in. The equation balances when he is offered something credible. The result is ONE.There can be no doubt that gods have appeared, not only in ancient times but even late in history; they feasted with us and fought at our sides. But what good is the splendor of bygone banquets to a starving man? What good is the clinking of gold that a poor man hears through the wall of time? The gods must be called.The anarch lets all this be; he can bide his time. He has his ethos, but not morals. He recognizes lawfulness, but not the law; he despises rules. Whenever ethos goes into shalts and shalt-nots, it is already corrupted. Still, it can harmonize with them, depending on location and circumstances, briefly or at length, just as I harmonize here with the tyrant for as long as I like.One error of the anarchists is their belief that human nature is intrinsically good. They thereby castrate society, just as the theologians ("God is goodness") castrate the Good Lord.”

“Dalin must have whiffed the anarch in me, a man with no ties to state or society. Still, he was unable to sense an autonomy that puts up with these forces as objective facts but without recognizing them. What he lacked was a grounding in history.Opposition is collaboration; this was something from which Dalin, without realizing it, could not stay free. Basically, he damaged order less than he confirmed it. The emergence of the anarchic nihilist is like a goad that convinces society of its unity.The anarch, in contrast, not only recognizes society a priori as imperfect, he actually acknowledges it with that limitation. He is more or less repulsed by state and society, yet there are times and places in which the invisible harmony shimmers through the visible harmony. This is obviously chiefly in the work of art. In that case, one serves joyfully.But the anarchic nihilist thinks the exact opposite. The Temple of Artemis, to cite an example, would inspire him to commit arson. The anarch, however, would have no qualms about entering the temple in order to meditate and to participate with an offering. This is possible in any temple worthy of the name.”

“The (capital punishment) controversy passes the anarch by. For him, the linking of death and punishment is absurd. In this respect, he is closer to the wrongdoer than to the judge, for the high-ranking culprit who is condemned to death is not prepared to acknowledge his sentence as atonement; rather, he sees his guilt in his own inadequacy. Thus, he recognizes himself not as a moral but as a tragic person.”

“The anarch knows the rules. He has studied them as a historian and goes along with them as a contemporary. Wherever possible, he plays his own game within their framework; this makes the fewest waves.”

“The anarchist, as the born foe of authority, will be destroyed by it after damaging it more or less. The anarch, on the other hand, has appropriated authority; he is sovereign. He therefore behaves as a neutral power vis-à-vis state and society. He may like, dislike, or be indifferent to whatever occurs in them. That is what determines his conduct; he invests no emotional values.”

“I am an anarch in space, a metahistorian in time. Hence I am committed to neither the political present nor tradition; I am blank and also open and potent in any direction. Dear old Dad, in contrast, still pours his wine into the same decaying old wineskins, he still believes in a constitution when nothing and no one constitutes anything.”

“It is not that I as an anarch reject authority à tout prix. On the other contrary, I seek it, and that is precisely why I reserve the right to examine it.”

“As an anarch, who acknowledges neither law nor custom, I owe it to myself to get at the very heart of things. I then probe them in terms of their contradictions, like image and mirror image. Either is imperfect – by seeking to unite them, which I practice every morning, I manage to catch a corner of reality.”

“A basic theme for the anarch is how man, left to his own devices, can defy superior forces – whether state, society, or the elements – by making use of their rules without submitting to them.‘It is strange,’ Sir William Parry wrote when describing the igloos on Winter Island, ‘it is strange to think that all these measure are taken against the cold – and in houses of ice.”

“... I could not bank on the phlegmatic Chinese; I would have to take care of it myself. This would be safer and also consistent with my own responsibility. The latter is the anarch’s ultimate authority.”

“The padres set great store by addressing prayer to personal gods: 'Genuine prayer exists only in religions in which there is a God as a person and a shape and endowed with a will.'That was stated by a famous Protestant. The anarch does not want to have anything to do with that conception. As for the One God: while he may be able to shape persons, he is not a person himself, and the he is already a patriarchal prejudice.A neuter One is beyond our grasp, while man converses ten with the Many Gods on equal terms, whether as their inventor or as their discoverer. In any case, it is man who named the gods. This is not to be confused with a high level soliloquy. Divinity must, without a doubt, be inside us and recognized as being inside us; otherwise we would have no concept of gods.”

“Religio", as we know, harks back to a word (re-ligio) meaning "bond" and that is precisely what the anarch rejects. He does not go in for Moses with the Ten Commandments or, indeed, for any prophets. Nor does he wish to hear anything concerning gods or rumors about them, except as a historian - or unless they appear to him. That is when the conflicts begin.So, if I state, "in order to pray," I am following an innate instinct that is no weaker than the sexual drive - in fact, even stronger. The two are alike insofar as foul things can happen when they are suppressed.”

“... I, as an anarch, renouncing any bond, any limitation of freedom, also reject compulsory education as nonsense. It was one of the greatest well-springs of misfortune in the world.”

“The anarch is (I am simplifying) on the side of gold: it fascinates him, like everything that eludes society. Gold has its own immeasurable might. It need only show itself, and society with its law and order is in jeopardy.The anarch is on the side of gold : this is not to be construed as a lust for gold. He recognizes gold as the central and immobile power. He loves it, not like Cortez, but like Montezuma, not like Pizarro but like Atahualpa ....”

“The ship founders on a sandbank and then gets back afloat. Electric power stops; after a while, the machines start up again. During such recesses, the anarch measures his own strength and autonomy.”

“It is no coincidence that precisely when things started going downhill with the gods, politics gained its bliss-making character. There would be no reason for objecting to this, since the gods, too were not exactly fair. But at least people saw temples instead of termite architecture. Bliss is drawing closer; it is no longer in the afterlife, it will come, though not momentarily, sooner or later in the here and now - in time.The anarch thinks more primitively; he refuses to give up any of his happiness. "Make thyself happy" is his basic law. It his response to the "Know thyself" at the temple of Apollo in Delphi. These two maxims complement each other; we must know our happiness and our measure.”

“The anarch's study of the history of the caesars has more of a theoretical significance for him - it offers a sampling of how far rulers can go. In practice, self-discipline is the only kind of rule that suits the anarch. He, too, can kill anyone (this is deeply immured in the crypt of his consciousness) and, above all, extinguish himself if he finds himself inadequate.”

“Seen politically, systems follow one another, each consuming the previous one. They live on ever-bequeathed and ever-disappointed hope, which never entirely fades. Its spark is all that survives, as it eats its way along the blasting fuse. For this spark, history is merely an occasion, never a goal.”

“The anarch nurtures no expectations. He stakes on no one but himself. Basically, people remain pied pipers, whatever melodies they play to introduce themselves. And as for the rats - that is a chapter unto itself.”

“Liberalism is to freedom as anarchism is to anarchy.”

“I begin with the respect that the anarch shows towards the rules. Respectare as an intensive of respicere means: ‘to look back, to think over, to take into account.’ These are traffic rules. The anarchist resembles a pedestrian who refuses to acknowledge them and is promptly run down. Even a passport check is disastrous for him. ‘I never saw a cheerful end,’ as far back as I can look into history. In contrast, I would assume that men who were blessed with happiness – Sulla, for example – were anarchs in disguise.”

“The anarch, as I have expounded elsewhere, is the pendant to the monarch; he is as sovereign as the monarch, and also freer since he does not have to rule.”

“Freedom is based on the anarch’s awareness that he can kill himself. He carries this awareness around; it accompanies him like a shadow that he can conjure up. “A leap from this bridge will set me free.”

“The anarch differs from the anarchist in that he has a very pronounced sense of the rules. Insofar as and to the extent that he observes them, he feels exempt from thinking.This is consistent with normal behavior: everyone who boards a train rolls over bridges and through tunnels that engineers have devised for him and on which a hundred thousand hands have labored. This does not darken the passenger’s mood; settling in comfortably, he buries himself in his newspaper, has breakfast, or thinks about his business. Likewise, the anarch – except that he always remains aware of that relationship, never losing sight of his main theme, freedom, that which also flies outside, past hill and dale. He can get away at any time, not just from the train, but also from any demand made on him by state, society, or church, and also from existence.”

“For the anarch, things are not so simple, especially when he has a background in history. If he remains free of being ruled, whether by sovereigns or by society, this does not mean that he refuses to serve in any way. In general, he serves no worse than anyone else, and sometimes even better, if he likes the game. He only holds back from the pledge, the sacrifice, the ultimate devotion. These are issues of metaphysical integrity....”

“The forest fleer has been expelled from society, the anarch has expelled society from himself. He is and remains his own master in all circumstances. When he decides to flee to the forest, his decision is less an issue of justice and conscience for him than a traffic accident. He changes camouflage; of course, his alien status is more obvious in the forest flight, thereby making it the weaker form, though perhaps indispensable.”

“I assume that in great men whose names I dare not mention, the anarchic element was very powerful. You see, when fundamental changes are to occur in law, custom, and society, they presuppose a great distancing from established principles. And the anarch, should he take any action, is capable of working this lever.”

“Law and custom are becoming the subjects of a new field of learning. The anarch endeavors to judge them ethnographically, historically, and also – I will probably come back to this – morally. The State will be generally satisfied with him; it will scarcely notice him In this respect he bears a certain resemblance to the criminal – say, the master spy – whose gifts are concealed behind a run-of-the-mill occupation.”

“The partisan wants to change the law, the criminal break it; the anarch wants neither. He is not for or against the law. While not acknowledging the law, he does try to recognize it like the laws of nature, and he adjusts accordingly.”

“I have nothing to do with the partisans. I wish to defy society not in order to improve it, but to hold it at bay no matter what. I suspend my achievements – but also my demands.”

“The anarch wages his own wars, even when marching in rank and file”

“The special trait making me an anarch is that I live in a world which I ‘ultimately’ do not take seriously. This increases my freedom; I serve as a temporary volunteer”