When there is more than one cult competing for the credence and loyalty of the people, their chthonic cult is by that contest relevated to their conscious attention as an item for consideration that is disparate from their immediate confrontation with the world of their concrete experience. The abstraction of religion from mundane life that necessarily results has the effect of profaning that life; for, on that abstraction, it is not at all any more essentially and prerationally bound by the metaphysics, the ontology, and the deontology of the chthonic cult – or therefore by the normal and customary constraints of its praxis, mores, customs, and ukases – as from time immemorial it had been. It is on the contrary rather something quite other than and independent of what the cult supposes it to be, and about which the cult might be quite wrong. The deliverances of empirical experience are not then called into question; but their traditional cultic interpretations and settlements certainly are. So mundane life is then radically liberated from the cult that had theretofore informed it. It is cut loose; it is adrift; it is in danger. So then likewise are the men who have been set free of any masterful supervision, to make their own way in the world, each to devise his own cult as he sees fit, unconstrained by tradition or mastery or hard won knowledge.
At the first sign of heterodoxy in a culture, then, things have already begun to fall apart radically (for, the cult is the root of the culture). Heterodoxy is the outward schismatic manifestation of the fact that men are already thinking about religion abstractly. They would not be doing so if they apprehended no problems with the orthodox cult. But religion considered consciously as disparate from mere life is by nature vitiated, merely intellectual, sound and fury signifying almost nothing. Its abstraction in thought renders it then malleable; alternatives occur to the questing mind, and by virtue only of that occurrence take on life and probity. The alternatives multiply, and soon their own variations are discovered.
[Note: This essay appeared some few years ago in the Sydney Traditionalist Forum, shortly after the death by suicide of its subject. The work of Venner remaining relevant, I re-post the essay here, with a few small changes.]
Dominique Venner (born 16 April 1935) ended his life publicly and dramatically by shooting himself in the mouth before the altar of Our Lady of Notre Dame in Paris six years ago on 21 May 2013. The bullet passed through Venner’s brain and exited the back of his head. In the opening paragraph of a suicide note that he sent to his publisher, Venner sought to justify his action:
I am healthy in body and mind, and I am filled with love for my wife and children. I love life and expect nothing beyond, if not the perpetuation of my race and my mind. However, in the evening of my life, facing immense dangers to my French and European homeland, I feel the duty to act as long as I still have strength. I believe it necessary to sacrifice myself to break the lethargy that plagues us. I give up what life remains to me in order to protest and to found. I chose a highly symbolic place, the Cathedral of Notre Dame de Paris, which I respect and admire: She was built by the genius of my ancestors on the site of cults still more ancient, recalling our immemorial origins.
A reader cannot avoid remarking the contradictions in Venner’s testament. A professed love of life comports itself awkwardly with a gesture of self-annihilation. One could argue that Venner meant by “life,” not his own, but the collective, trans-personal vitality of his children and their descendants; he refers after all to “the perpetuation of [his] race and [his] mind.” Seen in that way, his suicide might rise to being a Stoical demonstration, like those of Petronius and Seneca in the time of Nero. Even so, no few problems remain; not least the dis-relation between Venner’s professed respect and admiration for the “highly symbolic place” of the Lady Church and his having blemished its consecrated precincts with his effluvia. How moreover would such an act “break the lethargy that plagues us”? More likely – even patently, looking back on the event – it would merely add to the pernicious confusion of the times. The explanation of these contradictions is undoubtedly linked to the fact that while Venner acknowledged his belonging to a specifically Christian civilization in its late phase, he never himself identified as an adherent of that faith. Like his countrymen-contemporaries Guillaume Faye (b. 1949) and Alain de Benoist (b. 1943), Venner espoused Friedrich Nietzsche’s Neo-Pagan view of Christianity as “slave morality,” a religion of defeat and death, and the cause of rather than the antidote to the malaise of modernity unleashed. Like Nietzsche, whom Venner admired, and who signed his last letters as “The Crucified One,” the suicide might well have been experiencing a revilement of Christ which was, at the same time, a desire to rival and replace Him. That would account for Venner’s characterization of his act as an instance of “self-sacrifice” and for his references to “cults still more ancient” than the Cult of the Virgin on the Ile de la Cité, with whose pre-Christian religiosity he would have identified in opposition to Christianity.
The basic problem with freedom of speech and of religion is that in principle, and then inevitably in practice, it opens the agora to the discussion of the pros and cons of every alternative cult. No topic is prohibited. So, no sort of doctrine or rite is forbidden within the pale. There ensues a proliferation and interpenetration and confusion of heresies and petty foreign cults. The cult of Moloch is then sooner or later bound to enter the lists. Where there is freedom of speech and of religion, no one will be able to prevent that entry legally.
Where it is legal to advocate and to practice Molochism, it will sooner or later be advocated and practiced, by at least some few.
And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
There are tough times ahead. Things are likely to get a lot worse before they get any better. Not that famine or plague threaten us, or even incipient war; for the time being, we are still coddled, yes and swaddled too, into a comfortable immobility, by our continued prosperity and remaining might. But for conservatives, for traditionalists and reactionaries in particular, and in general for anyone who holds normal moral convictions, a time of persecution – political, social, economic – appears to have dawned, especially if they happen to be Christian. There is reason to expect that, even in this time of burgeoning prosperity, the sword of the state might descend upon the necks of such as we.
And of course, there are good reasons to worry about global war and pandemic, and so famine. Things could go badly off the rails at any moment. This is always so, to be sure. But our condition along these dimensions seems now particularly delicate. One feels that we are poised at the verge of an abyssal precipice. Continue reading →
The established Modern Cosmopolitan Cult is the Cult of No Cults. It is the Cult of Nothing. Only a Cult of Nothing could risk much room within its temenos for other cults – the Christian, the pagan, the Mohammedan, and so forth. For, all those other cults have positive principals, each of whom with his worshippers would be at odds with the others, contesting for dominance over the hearts and acts of the cosmopolitans, until one of them achieved the victory and established his own cult. Were any of them established, they would make no such room for their competitors within their own precincts. So all such positive cults will tend to engender a state of affairs in which they may be established and their competitors driven out.
Virtue signalling – in sharp contrast to virtuous behavior – is free. You get what you pay for. A sacrifice that costs you little gains you little. So the virtue signalers have to keep at it. They cannot ever rest.
Do unto others as you would have them do unto you. So then likewise: as you do unto others, so would you have them do unto you.
Social Justice Warriors always project (hat tip: Vox Day). They insist that we foment violence and hatred, e.g., when it is of course they who mostly do so. They accuse us of being antiscientific, when of course they are the ones who reject the plain data and revolutionary discoveries of climatology and of genetics, which radically undermine their most precious most romantic notions of how humans really are and how life might be, if only it were not for our deplorable sort. They accuse us of being intolerant and close-minded, when of course they are the ones who are most intolerant and close-minded. They accuse us of irrational barbarity, when of course they are the ones who rage and foam inarticulately – who tear their clothes off in their madness (this is what the OT called “rending one’s garments”) – would be maenads, hapless, hopeless, who have no longer even the art of dismemberment, who know nothing of butchery, or even of sharpening, and a fortiori do not remember how to eat raw bloody male flesh.
There is no point here in rehearsing the myriad instances of such projections on their part. All of us on the Right are quite familiar with the phenomenon.
So here’s the thing that struck me the other day. Our adversaries project upon us their own emotional and intellectual defects and inadequacies. They propose radical policies in response to those defects.
The question then is this: given that they diagnose us as suffering from the defects that in fact bedevil them, may we not infer that the way they propose to treat us is the way that they think – at some deep, unconscious level of their psychic economies – they themselves ought to be treated?
The Social Justice Warriors project their own Daddy issues onto politics, because that is safer than confronting Daddy. It is also safer than confronting their anger at Daddy. And it is easier and safer than doing the hard, scary psychotherapeutic work, and indeed spiritual work – the work of growing up, at last – that is needed if they are to understand their Daddy issues the way that adults understand things, and so lay them at last to rest.
So is it that the Left are stuck in childhood. They cannot reason, but can only emote. Their essential complaint is that of the four year old, disappointed at the exigencies of family life: “It’s not fair!”
We can tell it is Daddy issues that bedevil and urge the Left, because they tell us so: they blame all the defects of life upon old white Christian men, like their fathers, and hate such men.
I wonder if there was something about the men of the Greatest Generation that particularly inclined them to failure as fathers, and so fostered the rebellion and resentment of the Boomers – especially Boomer daughters. Was it WWII? How?
My earliest memories are of a time when the horrors of WWII were only 12 years past. Literally everything of my earliest childhood was colored by that war. Its memory loomed over every tiny mundane thing. Was it that Great War – really only a codicil to WWI, despite its much greater extent, so that the two were one gigantic catastrophe in the history of civilization – that queered the West?