Whatever the outcome of the present electoral controversy in the United States, it seems that we are bound soon to some radical political crisis, that will profoundly shape the American future – and, so, the future of all Christendom, such as she still is.
Andrew Cuomo, Current Governor of New York
From the Department of Justice Website:
Section 241 of Title 18 is the civil rights conspiracy statute. Section 241 makes it unlawful for two or more persons to agree together to injure, threaten, or intimidate a person in any state, territory or district in the free exercise or enjoyment of any right or privilege secured to him/her by the Constitution or the laws of the United States, (or because of his[sic]/her having exercised the same). Unlike most conspiracy statutes, Section 241 does not require that one of the conspirators commit an overt act prior to the conspiracy becoming a crime.
The offense is punishable by a range of imprisonment up to a life term or the death penalty, depending upon the circumstances of the crime, and the resulting injury, if any.
TITLE 18, U.S.C., SECTION 241
If two or more persons conspire to injure, oppress, threaten, or intimidate any person in any State, Territory, Commonwealth, Possession, or District in the free exercise or enjoyment of any right or privilege secured to him by the Constitution or laws of the United States, or because of his having so exercised the same…
They shall be fined under this title or imprisoned not more than ten years, or both; and if death results from the acts committed in violation of this section or if such acts include kidnapping or an attempt to kidnap, aggravated sexual abuse or an attempt to commit aggravated sexual abuse, or an attempt to kill, they shall be fined under this title or imprisoned for any term of years or for life, or both, or may be sentenced to death.
Pray to the Saints in Purgatory for the Spirit of America; for her life as lived in us her children.
What is happening right now, globally, in re the Chinese Flu, is an inflection point in human history. This is so, no matter what the facts might actually turn out to be – the facts medical, epidemiological,, financial, economical, political, cultural, you name it – which now all appear to all of us so obscure, and (we cannot but think) intentionally obfuscated and obscured, by those in the higher reaches of the global culture interested in this or that outcome, for their own purposes, rather than for the sake of the good, the true, the beautiful. It does not really matter what those facts might turn out to be. Ex post, they shall, certainly, tell. But, for the moment, being mostly unknown, they simply cannot; almost every datum is now somewhat masked by countervalent noise of some sort. So, we proceed all of us on the basis of what we know. And what we know extends not much further than our own households, and beyond that our familiar networks, intimately connected via the web despite their geographic dispersion.
My prediction in 2013 that the androsphere was ripe for conversion to Traditional, orthodox Christianity, or else to nothingness – are there any real alternatives to these two ultimate destinations, ever? – was controversial. Our friend Dalrock was then already one of the three or four most important sex realist bloggers, and wrote from an overtly and stoutly conservative Christian perspective (his guest post here is the fifth most read in our history). And there have been other like-minded bloggers in the androsphere. But most of that sphere was then dominated by purely secular pick up artists, interested to understand the sexes – especially the female sex – only as a way to manipulate as many women as possible into fornication of some sort. So my prediction met with a fair degree of skepticism.
As employment has boomed in the US of late, more and more workers who had long ago given up looking for work have again entered the labor market, and found work. This growth in the supply of American workers has prevented wages and inflation from rising much, despite the greatly increased demand of the private sector for labor of all kinds. It’s been great. But with downward pressure of all sorts on immigration of all sorts, there is now serious worry that the former “reserve army of the unemployed” is approaching depletion, and that the supply of new labor is drying up; that the labor market is going to heat up enough to ignite significant demand led inflation, laying the groundwork for a recession.
This essay originated a few years ago in a request by the Sydney Traditionalist Forum for articles on the topic of Politics and Transcendence. The topic is not only compound but complex, associating itself with numerous difficulties. The term transcendence, for example, usually associates itself with religion and art rather than with politics although writer-thinkers such as Gustave Le Bon and Nicolas Berdyaev have characterized mass political movements as relying on a type of pseudo-transcendence. Yet insofar as such movements invariably establish themselves in dogmatic materialism an observer might better characterize them as anti-transcendent or immanentist. In the second decade of the Twenty-First Century, indeed, the Western nations find themselves subjugated without exception under such anti-transcendent regimes. The liberal elites of Europe and North America, like their Jacobin precursors, promulgate a totalitarian doctrine that opposes itself to all inherited hence also to all dissenting ideas or forms. Among these ideas or forms are those of the aesthetic realm. Modernity strongly prefers functionality to beauty and agitation of the emotions to genuine tragic pathos. It prefers mediocrity to merit and therefore downplays the implications of art, and wherever it can it replaces art with politicized kitsch. Art participates in the sacred, where it originates, and, as sacred, art poses a threat to the pervasive denial of transcendence. Artistic achievement demonstrates, moreover, the inequality of talent; it establishes standards that undermine the regime’s goal of equality. Modern life is nevertheless replete with shallow substitutes for transcendence in which the de-natured subject experiences physiological and psychological effects that he feels as type of ecstasy, but it is merely the pseudo-transcendence previously mentioned. Fear and pity pose a danger; entertainment and diversion serve to mollify the masses.
Gustave Le Bon remarks in his study of The Crowd (1895) that when the suggestible individual loses himself in the irrational multitude, he enters into a mental phase “hovering on the borderland of unconsciousness” which is characterized by “violence of feeling.” It is no wonder that the crowd’s appetite should run to the insipid and at the same time to the nasty. Regimes want this result, as it increases the malleability of the masses, immobilizing them temporarily in simple satiety, while convincing them of a specious independence. Le Bon writes that, “the improbable does not exist for the crowd,” which falsely regards itself as a superhuman entity. Nicolas Berdyaev, the Russian religious thinker, agrees with Le Bon. In Freedom and the Spirit (1927), Berdyaev writes of the pseudo-mysticism typical of political movements in an age of crassness and a purely materialist worldview: “There are orgiastic types of mysticism in which the spirit is swallowed up by the ‘psychical’ or corporeal elements, and remains wedded to them.” According to Berdyaev, “true mysticism frees us from the sense of oppression which arises from everything which is alien to us, and imposed, as it were, from without.” In modernity, real transcendence is vanishingly rare while false transcendence is a common – one might say the commonest – occurrence, existing in many only slightly varied and equally jejune forms.
It is a commonplace of neoreactionary and reactionary discourse that Social Justice Warriors always project. Once you’ve digested a Red Pill, in respect to any domain of life, you cannot help but notice this phenomenon. No one in the modern West is as hateful as the haters of haters; no one in the modern West is as blind to his own hatred.
It is worth remembering, then, that as Jung first developed the notion of projection from his own vast clinical experience, projection is of those traits that people most abhor in themselves. It arises from their deep conviction of their own personal evil. What we most hate in others then is – so Jung found – a pretty reliable indication of what we hate in ourselves, but would rather not confess to ourselves, or of course a fortiori to anyone else.
I have noticed that our adversaries often mistake our critique of their notions as ad hominem condemnation of them as persons. They then react defensively, levying just the sort of vicious ad hominem attacks they say they abhor. This mystifies me.
Joseph de Maistre’s Elucidation on Sacrifices, a late work of his authorship, appeared as an appendix in the posthumously published St. Petersburg Dialogues, one of the towering literary-philosophical monuments of early Nineteenth Century French letters. Maistre (1753 – 1821) wrote the massive set of Dialogues and its brief sequel during the final decade of his fourteen-year appointment (1803 – 1817) as ambassador plenipotentiary of the King of Piedmont-Sardinia to the court of His Imperial Majesty Alexander II of Russia. The Dialogues, which saw print in 1821, subsume and amplify the recurrent themes and theses of Maistre’s previous essayistic forays into theology, anthropology, and political theory in the form of a colossal Platonic seminar concerning, as the subtitle would have it, “The Temporal Government of Providence.” Like his earlier Study on Sovereignty (1794), Considerations on France (1796), and Essay on the Generative Principle of Political Constitutions (1809), the Dialogues and the Elucidation spring from their author’s direct experience of the French Revolution, which, for him and his family, proved dire. Maistre sees in the Revolution an unprecedented civilizational upheaval – an episode, in fact, of anti-civilizational destructiveness that the observer can really only understand in mythopoeic or theological terms. Maistre compares the Revolution to the depredations of the chaos-monster Typhon in Hesiod’s Theogony, whose violent disruption of the newly established cosmic order it fell to Zeus to put down by an application of overwhelming counter-violence. Thus for Maistre the Revolution ferociously spites a continuum of wisdom, supplying the ground of any and all social stability, that roots itself ultimately in what he calls supernatural enlightenment. In the Second Dialogue Maistre gives it to his spokesman, “The Count,” to assert how, in a much quoted phrase, “wherever you find an altar, there civilization is to be found” (Lebrun’s translation throughout) Maistre’s altar signifies that the supernatural enlightenment locally still takes effect. Men may profane the altar, but that reflects on them, not on the symbol.
I. Given Maistre’s deeply convicted Catholicism, readers will find themselves tempted to qualify Maistre’s altar with the exclusive qualifier of Christian, but the context of the remark says nay to the temptation. What is the context? Maistre’s Count is discussing with his interlocutors, “the Chevalier” and “the Senator,” the phenomenon of savagery – particularly as the Enlightenment thinkers, such as Jean-Jacques Rousseau, have understood, or rather have misunderstood, it. The Eighteenth Century has espoused the notion of progress, he says, which, driven by a supposed reason, will gradually lift humanity out of superstition and irrational prejudice toward an entirely secular order. The Eighteenth Century has also produced a penchant for resentment against anything in the existing arrangement that bruises the rationalist’s ego, which thus furnishes him with cause for complaint. The complainant or critic assumes that the social dispensation, while an improvement over its precursor stages, is subject to reform in the direction of this-worldly perfection. Rousseau adds the nuances that perhaps the social dispensation is not, in fact, an absolute improvement over its precursor stages; and that reformation must restore alleged elements of previous eras that the present era has displaced – such as the communism of property. Of course these Eighteenth Century philosophes have repudiated not only the Christian Tradition but also the shared general Tradition of the civilized nations going back to remote antiquity – beyond remote antiquity, indeed, into undiscovered ages. The philosophe cannot see that humanity is a fallen species whose perfection under temporality its own “deadly inclination towards evil” permanently annuls. Nor can the philosophe grasp the action of Providence, which, as under the Karma of the Hindus and the Nemesis of the Greeks, guarantees that the punishment shall in due course fit the crime.