Schwerpunkt goes off on a fantastic rant on traditional man, spiritual forces, and of course history, this time focusing on the Franks. He states that all history is fundamentally incomprehensible to the modern perspective, which holds no concept of the sacred. It is necessary to understand basic historical phenomena in order to even understand modern history. He also makes the case that from the traditional viewpoint, the ancient pagan society and the Roman-Germanic Christian society were not very different at all. At the very least both cultures were much greater men than those of today; each were victim to and dealt out brutal violence, but also lived in incredibly harsh conditions that modern man could not comprehend and would never survive.

https://youtu.be/VUz0EpgMcEQ

"the temple of the wise, lit by the sun and moon, stands on seven stages, surmounted by the phoenix. The temple is hidden in the mountain - a hint that the philosophers’ stone (supreme object of alchemy) lies buried in the earth and must be extracted and cleansed. The zodiac in the background symbolizes the duration of the opus, while the four elements indicate wholeness. In the foreground are a blindfolded man and the investigator who follows his natural instinct.”

Jung, Psychology and Alchemy

"What distinguishes the kingdom of Cronus from the kingdom of Zeus? One thing is for certain; the kingdom of Cronus is not a kingdom of the son. The sons are hidden within Cronus, who devoured those he himself had generated, the sons being now hidden in his dominion, whereas Zeus is kept away from Cronus by Rhea, who hides and raises Zeus in the caverns. And given that Cronus comports himself in such a manner, his kingdom will never be a kingdom of the father. Cronus does not want to be a father because fatherhood is equivalent with a constant menace to his rule. To him fatherhood signifies an endeavor and prearrangement aimed at his downfall."
~ Friedrich Georg Jünger

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"Germania is both a eulogy to Cneus Julius Agricola, a Roman Senator and General, and an ethnographic exposition of the Germanic peoples during the times of Imperial Rome. This history is given as both eulogy and a statement of Roman virtue. Through Tacitus we come to understand the Roman psyche and reveals to us the qualities of their character that led to their conquest of the known world."

In this famous image from The School of Athens, Raphael depicts the contention between Plato and Aristotle. Plato, holding Timaeus, his account of creation, gestures upward, suggesting the path to knowledge lies in the heavens. Aristotle, holding his Ethics, gestures downward, suggesting that knowledge is found in the particulars of the material world.

"Sometimes the castle [of the Grail] is described as invisible and unreachable. Only the elect can find it, either out of sheer chance or through a magical spell, since it usually vanishes from the sight of its seekers. In Wolfram the Grail itself is invisible to those who have not been baptized. 'The water causes all creatures to prosper. It is thanks to this water that our eyes can see. The water cleanses the souls and make them shinier than the angels themselves.' This denoscription of the baptismal water should suffice to prove that Wolfram is not really referring to the Christian baptism, but rather to a real enlightenment, the water having here more or less the same meaning of the 'divine water' or of Hermeticism's 'philosophical water.' In many instances the castle, after the hero has found it and visited it, suddenly disappears, and he finds himself on a deserted beach or in a forest. In other cases, the adventure of the hero ends with the discovery of the castle, even though he never gets a chance to ask the question about the Grail. The figurations of the castle surrounded by waters, or by the sea (Queste), or by a raging river (Grand Saint Graal), or by a lake, and in which we find the Fisher King (Wolfram), are symbols of inaccessibility and of isolation (in addition to what has already been said about the 'polar' figurations).

We also find the theme of the 'dangerous crossing.' In the Queste du Graal the castle is guarded by two lions, the same animal that Gawain will defeat in the trial of Orgeluse's castle, which, again, is an initiatory experience. In Wolfram, the arrival at the castle in an extraordinary way is described as Percival's covering ground in the woods, while riding his horse, as a bird would. Here the castle is presented as 'strong and mighty,' with smooth walls that would make it impregnable even if it were besieged by all the world's armies. In the castle are 'many splendid things that have no equal on this earth; but those who look for it unfortunately never find it, though many start this quest. In order to see it, one must arrive in it without knowing it.' The place in which it is built is deserted, wild, and ghostly: It is the Montsalvatsche in the Lands of Salvatsche, and 'the path leading to it is filled with ambushes.' Wolfram adds: 'One is not likely to ride so close to Montsalvatsche without engaging in a dangerous fight or without encountering that expiation of sins which the world calls "death."' The knights of the Grail, or Templars (Templeisen), prevent people of all nations from approaching, with the exception of those who are indicated by an innoscription that appears on the Grail itself: they commit themselves to fight to the death any invader. According to the Titurel, in the middle of the woods is a mountain that nobody can find, unless one is led there by angels. This mountain, called Montsalvatsche, is protected and well guarded. Upon it floats the Grail, held by invisible beings."

- Julius Evola, The Mystery of the Grail

"The custody of the Grail and of its seat is about the defense of a certain spiritual center. The seat of the Grail always appears as a castle or fortified regal palace, but never as a church or temple. Only in later texts is mention made of an altar or chapel of the Grail, in relation to the more Christianized version of the legend, in which it is eventually identified with the chalice used at the Last Supper. In the most ancient redactions of the legend there is nothing of this sort; the close relation of the Grail with the sword and the lance, as well as with the figure of a king or a person with regal traits, suffices to reveal the later Christian representation as extrinsic. The seat of the Grail, which must be defended 'unto death,' can be related neither merely to the Church and Christianity, which, as I have argued, constantly ignored this cycle of myths, nor even, more generally speaking, to a religious or mystical center. It is rather an initiatory center that retains the legacy of the primordial tradition, according to the undivided unity of the two dignities, namely, the regal and the priestly."

- Julius Evola, The Mystery of the Grail

"The hero admitted to the Grail's castle has to heal again, to reaffirm or assume the regnum. If he remains indifferent before the mute problem, or before the wounded, paralyzed, eviscerated, degraded, or senile representative of the Grail's regality, the demonstrated or acquired virtus turns out to be meaningless; that is to say, it proves to be incomplete, illusory, and almost 'demonic,' accursed by God. In other words, the initiates of the Grail must aspire to a suprapersonal mission, which is the true measure of their qualification. According to previously mentioned texts, to know the Grail and yet not ask, 'What is its use?' is a proof of the hero's insufficiency. This is a matter of a committed spirituality, the ideal of which is not transcendence separated from this world."

- Julius Evola, The Mystery of the Grail

In the Greek world, Plato pointed out that "at one time our nature was not at all identical to the one we possess now, but of a completely different kind" and for Hesiod the race of the Golden Age, surprisingly long-lived, "He lived as gods"; the myth of a happy primordial humanity was superimposed on that of the mythical people of the Hyperboreans, who for Perecides belonged to the race of the Titans, while Herodotus defined them as "transparent men".

In Tibetian cosmology, Titus Burckhardt recalls, man was initially created with a fluid, mutable and transparent body, while in other myths he appears luminous and sonorous, in ancient times he flew over the earth and only later descended down, becoming opaque. In China Li-Tze alluded to "transcendent men" and "weak bones", while also in Islamic gnosis the orientalist Henry Corbin emphasizes the presence of the hyperborean paradise theme, in which it is significantly called the "Land of souls".

~ Michele Ruzzai

Heroes, lovers and believers don´t extinguish: they are rediscovered in every age, and in this sense myth always emerges. The situation in which we find ourselves resembles an interlude in which the curtain has fallen whilst a disconcerting mutation of the workers and accessories is taking place.”

― Ernst Jünger, Der Arbeiter: Herrschaft und Gestalt

At dawn, when you have trouble getting out of bed, tell yourself: “I have to go to work — as a human being. What do I have to complain of, if I’m going to do what I was born for — the things I was brought into the world to do? Or is this what I was created for? To huddle under the blankets and stay warm?”

So you were born to feel “nice”? Instead of doing things and experiencing them? Don’t you see the plants, the birds, the ants and spiders and bees going about their individual tasks, putting the world in order, as best they can? And you’re not willing to do your job as a human being? Why aren’t you running to do what your nature demands?

You don’t love yourself enough. Or you’d love your nature too, and what it demands of you.

— Marcus Aurelius

In the domain of metapolitics, we are essentially dealing with the question of the choice between the son of the people and the son of God.

"In its highest form, the doctrine of race actually has the value of a spiritually and culturally revolutionary idea: it can have the value of a" myth " in the Sorelian sense, in the sense of an idea-force, of a center of crystalization for the creative energies and instincts of an era. Aside from this, if considered in its totality, the doctrine of race in Italy represents, to an important extent, something that still awaits its full development.

For now, emphasis has been given above all to the propagandistic and polemical aspect of racism, such as, for example, its relations with anti-Semitism, and then to some of its practical and prophylactic aspects referring to the defense of the white man against miscegenation and against any other contaminating mixture.

As for the positive element, doctrinally and spiritually speaking, the facts of the matter is that in the previous period a corresponding preparation to that which we have hinted at already has been lacking and, in this field where competence and vocation do not materialize over night, it would be difficult to find something important, original, and in-depth; it is on the contrary much easier to encounter amateur exercises, formulations as brilliantly journalistic as they are poor in principles; articles and essays that, evidently, appear to have been written only because racist arguments today are desired, a kind of racism which, however is reduced to repeating a certain number of times the word “race” and “lineage” even where it is not relevant or where it simply ends up losing all precise meaning." - Julius C. Evola, The Synthesis of the Doctrine of Race.