Karl Maria Wiligut, Part 1 (Draft)

Yet another article about Karl Maria Wiligut.  This one came about because I was requested to write a chapter (or an appendix for what I believe will be a new Spanish translation of Wiligut or of The Secret King; but as it will be published only after being translated, I reserved the option to post the English here.    This is just the first part of it, so it’s actually more about the context I’ll be putting him in that the man himself or his writings; but it’s a blog-length cut and I thought the reader might find it interesting.  There should be more very soon.

I’d also like to thank the 55 Club for talking to me about Wiligut, and clearing up some of my misunderstandings; also to Annika Wolff for access to some primary sources I wouldn’t have had otherwise.  The 55 Club didn’t review this before publication so I make no claim to stating their view either clearly or concisely; and as I said this particular variety of the underlying metaphysic is my own, as least insofar as how it’s expressed. 


Of all of the teachers and writers of the modern Armanen, or what was known as the German Occult Revival, perhaps none is viewed through a more distorted lens than Karl Maria Wiligut, who was perhaps the greatest of all them in terms of true ancient knowledge.  Many of the distortions will have come through the writings of those who, regardless of their intentions, have written from the context of the history written by the victors of the blood sacrifices which masqueraded as World Wars I and II.    Thus Wiligut is often marginalized as a seeming queer duck, an old man ill-suited to his responsibilities in Himmler’s SS, and who eventually gave in to the mental illness which had (as presented) plagued him in the past, and to excessive drinking; and who was quietly put out to pasture as an embarrassment as the Third Reich moved to war.   The main thrust of the Occult Revival is often seen as having moved through Guido von List, who apparently recovered all ancient knowledge on his own, through his protégés Lanz, Kummer and Marby, through to the Germanenorden which gave birth eventually to the Thule Society, and thus to the NSDAP.  Then according to the modernist retellings, the NSDAP marginalized the surviving teachers of the revival, disbanded their organizations and put them in camps, and abandoned the Armanist truths.    Wiligut himself is seen as an oddity whose teachings did not jive with the mainstream and are usually presented as being somewhat at conflict with it.    He is presented as an Irminist rather than an Armanist, a follower of the prehistoric Kristos rather than Wodan, and his Aryan Kristianity is seen as some sort of a predecessor to things like the Christian Identity movement, as are the teachings of Lanz.  None of this is correct.

The main thing to be understood about Wiligut, to gain access to his writings, is that he was the scion of an ancient line, the true heir to teachings that could only be studied externally by von List.   Which is not to denigrate the work of the latter; with von List’s writing and his teaching circle, there would probably have been no Occult Revival, no Thule Society, and the resurrection of Wotan which arose to confront the demon Yahweh at the final major turning point of the Twentieth Century would of necessity have needed to assume a somewhat different form.   But Wiligut’s knowledge is of a different order altogether.  It is Wiligut who brings us, albeit in somewhat fragmented form, true teachings from a part of man’s history (and the history of what is more than man), which is otherwise lost in the mists of time.    To understand the nature of those teachings, spoken to us over the gulf of thousands of years, we must first address the question of how the world, of reality itself really, has changed during those millennia.

If the writing of Madame Blavatsky have been given too much credence for influence on von List and those who followed, those writings did in fact do us the partial service of appropriating and promulgating certain truths from the Vedas, one of the most important being the nature of Time, not only as a cycle but also as a downward spiral, and indeed as spirals within spirals.   The most helpful of those stolen teachings, other than the nature of the cycles themselves, for our present purposes is the understanding of the descent into materiality.   In her theories of the root races, she makes it clear that her first root race, the Astral, was not composed of beings who were material in the modern sense, at all; and that each succeeding race was more so.    The most essential understanding of the cyclical descent through the Yugas, from Satya down through Kali, is that it is a descent from the spiritual into the material – as the essence of manifest existence moves through the abrasive times of the Age of Iron, which is now ending, into the Age of Lead, a time of darkness when all knowledge disappears, and the state of the sentient beings is one of absolute servitude, despair and terror.   Eventually, all consciousness is lost to the manifest world, preserved only on a level which precedes existence, to reappear eventually in the dawn of a new Aeon.

As worldly existence itself devolves from the spiritual into the material, the golden blood of the Acausal, of the uncreated, which dwells in the inner core of the Aryans or their remnants even to this day, becomes rarer.  It becomes more entombed in matter, harder to light with the Black Flame, until retreat to a higher plane, in readiness for manifestation at a better but inevitable time, is the only option.  This is the situation with which we are soon to be presented.  But for the purpose of understanding the final teachings of the Viligoti, it is primary that we understand the descent of the nature of knowledge, and its corollaries like the primacy of number.   The latter we can only allude to briefly, but an understanding of the first is essential.

To see the downward spiral of the nature of knowledge, let us look to our present times.  To those of my generation and even more recent ones, it is currently a great occupation to be criticizing the ubiquity of our externalized memories and thought processes, our computers and most especially our smartphones.  What was once knowledge and learning has been externalized and deferred to Google, an entity itself which is in the process of actual evolving, in this age of devolution (!) into an AI, into a post- and metahuman being.   Of course, this evolution of the material is a devolution of the spirit.  But we should see that what is occurring is a manifestation of a demonic essence who is either the demon who has stolen the name of the tribal god Yahweh, or of another similar demon.

And for present purposes, the exact nature of that new demon is not relevant (although he may be the next ruler of this benighted world!).   What I want to point out is the devolution and externalization of knowledge.  Now, those of shallow understanding in our own time will also decry the cyberization of the modern mind in comparison to the thought processes of those of us, of many generations over several centuries in a time which is ending, who lived in the heyday of the printed word the Book.   I of course am a big fan of the Book, and I understand their point; in the lost words of Marshall McLuhan, the book is a much cooler medium.  It requires far more of the reader, and thus the process of teaching, of understanding, and thus of thought and learning themselves, are far more “human”, more spiritual.  Less externalized to the material.    However, I cannot help but see, as we criticize the hordes of the thoughtless clutching their devices and ignoring each other and the “real” world around them, that their behavior is not unlike, and is only an extension of, the addiction to previous generations, to books!   How except in degree does the disassociation of a roomful of e-addicts differ from the campus scenes of my youth where one might find a group of students reading their printed materials?  The smartphone is an extension of the book. It is the book on the next level of our descent, which is why accession to it was so easily motivated.

Gazing backward against the descending flow of the nature of knowledge, we are inevitably brought to how knowledge – in those glorious times before myth gave way to mere history, with its different focus – was transmitted before writing, which was obviously the spoken word.   The clearest example of this which is accessible to the so-inclined modern mind is the story of the Vedas, which are certainly the best-preserved fragment of ancient knowledge.  The texts of the Vedas may have been written down as long as five to seven thousand years ago; but as Bal Tilak proved, in the context of proving something else altogether (in The Arctic Home in the Vedas), the exact content of those texts must have been preserved more or less exactly for Millennia before then, thus preserving evidence of their origin.   Even into the Twentieth Century, if not even into our own time, there were priests and monks who spent their whole lives preserving knowledge in just this way, passed on from one generation to the next, painstakingly, lest the written knowledge be lost.

And just this awareness, of the verbal transmission between generations, in the case of the Viligoti from father to son, which sadly ended when Karl’s son died, get us to where we are, in understanding the primacy of the texts of the Halgarita Charms and of Wiligut’s other writings, over the personally gnostic revelations unto von List and the other eruptions of Wotan and, I would argue, of older essences and beings, which arose as a last manifestation of the Will to Spirit against the corrosiveness of “Yahweh”.    Von List was an important man and a great student, but he was not the heir or the incarnation of the ancient tradition itself, as was Wiligut.  It is to Wiligut and the unknown and unseen others of his kind, that we owe the existence of the signs which von List and the others brought forth.

And for the curious reader, I must also point out, which may also become relevant to our inquiry:  The spoken word, in the form of the epic tale or the scripture, was itself a devolution of knowledge from a previous and higher level.   For there was knowledge, surely before the word, which gave birth to the word, and its necessity.  So that speech is a materialization of thought. And those of us who have spent much time in meditation will also be aware that thought itself, in terms of thought in words, and in stages before that, thought without words – of simple awareness, being it awareness of something, and before that, purely…. Is also a descendant of another occurrence, more spiritual and purer and less manifest.   Here we risk proximity to the schools of modern-ish thinkers, Heidegger and the like, who have tried, with greater and  (in my opinion) lesser degrees of success, to bring the noumenal into the realm of the phenomenal, and to express the unspeakable pre-thought as the Word… and this is a distraction best avoided and thankfully not necessary for our discussion here.

But one should bear in mind when studying Wiligut, that the fragments we have of tradition through him, come ultimately from a source of truth not founded in a world which approached the materiality, the leadenness, of our own times.  We must also be aware that those words themselves will have inevitably been filtered through and affected by events subsequent to their origination.  In other words, I find in Wiligut evidence of an organic change not unlike that of the rings in a tree, but more like the spirals found in the shells of certain mollusks and ancient creatures, as their compositional elements have become calcified.    It is my understanding that the teachings of Wiligut, inasmuch as they are ancient transmissions, have survived wars and glaciations, civilizations and perhaps species of Men, and of others, which have also left their marks.

Further, it is apparent that the decline and the fall of civilizations and more, worlds and indeed races of creatures, which has occurred while the teachings which are only partly manifest as the Halgarita Charms, were passed down amongst the Viligoti, from father to son – and surely in parallel forms along other lines of transmission – that all these events are reflected in them.  In terms of the great Nordic and Germanic myths which have come to us as also parallel although more exoteric teachings, we find evidence in Wiligut of the ebb and flow of the forces of artificial (material) creation and of its cyclical destruction – of the Thursic powers who lurk beneath the template and manifest primarily in our world as forces of destruction to clear space for a new Aeon, and of the Ases and other beings who manifested at the behest of the true Demiurges who made prior ones.



Kalki Written by:


  1. Hamingja
    February 4, 2018

    A timely, synchronistic and interesting read. It gave me a few thoughts for consideration one of which I share considering my current readings and past experiences.

    It is possible that Wiligut’s mental illness was a result of having lost control of his Vajra body he had generated. This body could have troubled him no end. Considering said occult knowledge and pedigree it seems very plausible that he generated one.

    • February 4, 2018

      Actually I don’t think he had a mental illness at all; it appears to have been just a case of his wife, taking advantage of his open movement into occultism after his military service, attempting to seize his assets. And if he drank too much later, who can blame him? Married to such a shrew…

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