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 ....”
―
Ernst Jünger,
Eumeswil
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.”
―
Ernst Jünger,
Eumeswil
“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.
