Will Europe Follow Atlantis?

Two of three parts of my essay on “Lewis Spence, True Myth, and Modernity” have appeared at Angel Millar’s People of Shambhala website. Part I is “The Atlantis Myth – Its Pedigree.” Part II is “Will Europe Follow Atlantis?” Part III, “The Table Round of Atlantean Eccentrics,” will appear next Saturday.  The essay explores Scotsman Lewis Spence’s lifelong meditation on the meaning and probability of Plato’s Atlantis Myth.

Part I is here: http://peopleofshambhala.com/will-europe-follow-atlantis-part-i-true-myth/

Part II is here: http://peopleofshambhala.com/will-europe-follow-atlantis-part-ii-lewis-spence-and-the-occult-war/

Part III is here: http://peopleofshambhala.com/will-europe-follow-atlantis-part-iii-the-modern-west/

I offer an extract:

Spence resembles William Blake, William Butler Yeats, perhaps even Arnold Toynbee, a bit staid in style but hardly so in content, in his visionary proclivity to see local events in the largest possible context, as participating in the cycles of a Platonic Great Year, or something like it; and as boasting always and everywhere a metaphysical-eternal as well as a physical-temporal meaning. So too Spence resembles Joseph de Maistre on the French Revolution, who grasped the Jacobin uprising as an ultimately self-punishing recrudescence of idolatry and human sacrifice, as both insufferable profanation and sanguine atonement all at once. Spence, who referred to himself as a ‘British traditionalist,’ prefigures later Traditionalist figures like John Michell (1933 – 2009) and Geoffrey Ashe (born 1923), whose thought goes perpendicular to anything established. Michell’s View over Atlantis (1969) and Ashe’s Camelot and the Vision of Albion (1975) follow in the eccentric path first trail-blazed by Spence. Their eccentricity – and Spence’s – likens itself to the fortuitous topography of the Nile Delta according to the Egyptian priests in Plato’s Timaeus, sheltering the adytum of insight-in-eccentricity from the deluge of opinion in conformity. The discussion must return to this topic of eccentricity, closely related as it is to the opposition of myth and poetry to economics, and to the much-underrated value of eccentric people and their views under a conformist regime; but for the time being let Spence’s marvelous tome be to the fore.

PS. I would like to thank the thoughtful and charitable party who sent me the set of beer-mug coasters.  Any other gift that I might receive during the Christmas Season will pale, I fear, next to them.

Evola Brand

Silly Retortion on the Left

According to the current Leftist narrative, everything evil in the world is the fault of white Christian men, for this world is the world that such men built and have maintained. If this is true, then either white Christian men are just that much better than every other sort of human, and therefore in justice *ought* to rule the planet, or else they are the only sort of men who have free agency, ergo any real power. Notice that the second alternative is just the most extreme version of the first: if white Christian men are the only sort with real agency, then they are categorically superior to all others, who are their pawns and puppets, whom they have always ruled, and will always rule, despite appearances to the contrary.

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The Revolution Devours Her Young

I remarked the other day that for all practical purposes Islam cannot any longer attack the West except by attacking liberal institutions; for, the institutions of the West are all liberal.

But the same is of course true for liberals themselves. The only way they can attack the Establishment is by attacking liberals, because the Establishment is pervasively liberal. There are no right wing institutions out there, other than a few think tanks and magazines that don’t have budgets for the sorts of jobs that liberals are fit to do, with the result that few liberals infest their offices.

Who now is the Left attacking, and destroying? The Progressives who run the universities. Schadenfreude ain’t in it.

The Verdict of Paris

I’d been thinking I ought to post something about the massacre in Paris last weekend but without knowing quite what. Then today I realized that I had already posted on the subject, *before it even happened.* In On the Delicacy of Civilization, I distinguished in passing between crimes *within* a civilization and attacks upon it from without. Like market failure, crime is a vice and weakness of civilization. It may redound to civil death, but such deaths are endogenous, analogous therefore to kidney failure, cancer, or heart disease. In a sense, such deaths are processes of civilization.

An attack from without is more like … well, like an attack on a person, than it is like a disease. Diseases make attacks more likely, insofar as they are evident in outward weakness, as is usually the case with disease. But they don’t cause the attack; they rather only reduce its apparent cost to the attacker, thus inclining him more to attack.

As I pointed out in that post, any high civilization organized on the basis of a supposition that its denizens will not try to destroy it is quite vulnerable to sabotage at the hands of a fifth column of alien aggressors from another, antithetical civilization.

Among the galaxy of confusions evident in our leaders, the confusion between crime and attack is among the most important and often manifest. We hear always about “bringing terrorists to justice,” when justice ain’t in it. Such talk is confused, and confusing. One cannot but think that, the confusion being so very obtuse, it must be intentional, and tendentious.

Among all the things I might say about Paris, this only has not (so far as I know) been said already a thousand times: the attack in Paris. as being directed against the Power of the West, was directed *against the liberal order.* It is the liberal order that suffers from the attack. To the extent that it succeeded in jarring the liberal elite away from liberalism and toward a police state (Francois Hollande has already proposed some changes to the French Constitution), *it undermined liberalism.*

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On the Delicacy of Civilization

Civilization is amazingly robust so long as everyone in its ambit agrees in a commitment to its fundamental proposals. When everyone in Rome does as the Romans do, Rome is (within her own precincts at least) invincible. But when the phalanx breaks even a little, it tends to fall apart altogether.

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Letter from Zeboim 1

The modern American university does not appear to best advantage when viewed from the Right. Viewed from the Left, it appears as a glistening City on a Hill. From the Right, it appears as one of the seedier Cities of the Plain. If not Sodom itself, perhaps Zeboim.

Zeboim came in for rough treatment in Genesis, but recovered and was back in business by the time of 1 Samuel. In fact, I find my ancestors hard at work in Zeboim, for it was to that city that the Israelites took themselves when they needed to sharpen an ax or a mattock, as in their own country “there was no Smith to be found” (1 Samuel 13: 19-20).

This is a letter from Zeboim, where this Smith has been hammering young scholars on the anvil of knowledge for twenty-five years. The sign outside my shop says I am a geographer, but as you are about to see, this advertisement tells you less than you may imagine, since a man who tells you he is a geographer doesn’t tell you much at all.

Consider the items that follow. They are précises of “calls for papers” (CFPs) that I recently received from geographers in my sub-specialty (cultural-historical geography). These geographers are assembling “sessions” of papers to be read at the big geography shindig in San Francisco next spring, and they sent these CFPs to various list-serves in order to round up participants. My précises are intended to highlight the ludicrous, but they are not misleading and all the titles and quotes are real. I have not cherry-picked weird CFPs.

Welcome to Zeboim!

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On Ranting

With this post, we are happy to welcome Professor JM Smith, Geographer of the Human Spectacle, as a regular contributor to the Orthosphere. Dr. Smith  has contributed a few guest posts, and has often commented here perspicuously. Regular visitors will be familiar with his wry, rapier wit. His interest in and knowledge of the intellectual history of the West since the late Middle Ages will, we trust, add a new and rarefied note to our construction of a traditionalist diapason. KL 

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Nowadays, a rant is a tirade. It is an unchecked outburst of anger, umbrage and bile. Sour old men rant in broken-down armchairs. Delirious vagrants rant on dirty sidewalks. Defeated professors rant in somnolent lecture halls. To us, today, a rant is a squall of impotent rage. It is a loud, bitter, and pathetic gripe.

This was not always so. When the word first appeared around 1600, to rant was to talk wildly, but one could rant out of happiness or grief as well as anger. The grieving Hamlet is said to have ranted beside Ophelia’s grave; in The Merry Wives of Windsor, the ranting character is a jovial and bombastic innkeeper. At that time, to rant was to speak without meaning—to vapor, to burble, to boast. But it was not, or was only incidentally, to complain. Ranting was empty talk. It was not, as now, empty threats. It took in more than the sputtering that accompanies the shaken fists of sour old men, delirious vagrants, and defeated professors.

We must bear this semantic slippage in mind when we read about the seventeenth-century religious enthusiasts who were called Ranters. These Ranters were not angry. They did not commandeer street corners to castigate passers by. They most often capered in the streets, burbling about “joy” and “love” and “bliss.” Ranters were the mooncalves of early-modern England. If you met one today, you would call him a hippy, and a dippy hippy at that.

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Collapse: It’s What Man Does

Collapse is what man does. It is what we do best; in it, we do our best. It is what we are specially adapted to cope with. It has formed us again and again. Civilization today is what it is, and has reached its present heights of power, capability, knowledge and coordination, because of the many civilized orders that preceded it, and that worked brilliantly until suddenly they didn’t. From their failures, we may keep learning how not to fail. Tradition is the lore of past collapses; new collapses cannot but refresh tradition, even as they edit and reform it. 

Naturally and rightly we seek to avoid it, because collapse is always costly, and painful. But so is life; is there any human life that suffers no collapses, no irreparable disasters? The question answers itself. How then might any society of humans ever do otherwise? We ought then look upon the coming collapse as a runner looks forward to a race, or a singer to a recital – or even as a runner looks forward to a workout, or a singer to her scales. The adversity of collapse makes man himself, and more than he has been.

Bring it on.

C. S. Lewis on the Trump Candidacy

From God in the Dock:

Of all tyrannies, a tyranny sincerely exercised for the good of its victims may be the most oppressive. It would be better to live under robber barons than under omnipotent moral busybodies. The robber baron’s cruelty may sometimes sleep, his cupidity may at some point be satiated; but those who torment us for our own good will torment us without end for they do so with the approval of their own conscience.

In other words, better to be ruled by The Donald than by Madam Commissar Hillary.

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