The Argument From the Enmity of Our Enemies

My heart is of course broken at the disaster inflicted yesterday upon Notre Dame de Paris. All that must be said about the cultural and religious meaning of this catastrophe has already been well said by many commentators of the Right, so I shall not here repeat them. Everyone knows that this was an attack of the Enemy upon the Body of Christ, and upon Christendom, such as she still is. The chorus of the Right has now, rightly, begun to ask why this obvious fact may not be mentioned. And everyone knows the answer to that question, too: Islam, modernism and Liberalism are all bound and determined to destroy Christianity, and Christendom.

One thing only, of the obvious, necessary things that must be said, have I not yet seen anywhere said: Saint Denis, Our Lady, and all the saints, pray for France, for the West, and for her Church.

There is a yet deeper question: why is it, exactly, that Liberalism, modernism, Islam, et alia, are so determined to destroy Christianity?

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Heterodoxy ipso facto Disenchants the World

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.

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Freedoms of Speech & of Religion Open & Allow the Race to the Bottom

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.

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Guest Post: What is Christian Politics? (Part II)

creation_of_adam_michelangelo

The Creation of Adam (ca. 1512) by Michelangelo (1475 – 1564)

The following is Part II of the essay “What is Christian Politics?” by Tsoncho Tsonchev. Part I is here.

The dream of success is the narcotic of the modern age and when its dazzling effect disappears a spiritual devastation follows. We speak about personal “success” and the “national.” There is no essential difference between these two. Both “successes” require sacrifices for the achievement of an imaginary goal, and the greatest and most troublesome of all is the sacrifice of morality. Morality is tightly connected with Christianity and natural inclinations (the moral sense in the “heart” of man or the so-called natural law). When Christianity disappears from politics and social relations, and only “success” is left, competition and striving follow. Moved by desire for success and a corrupted sense of competition, Cain killed his brother. Disappointed by the “success” of Abel and by his supposed “failure,” Cain committed the greatest crime. God asked him, “Why are you so angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you refuse to do what is right, sin is crouching at your door; you are its object of desire, but you must master it.” (Gen. 4:6) Cain should not be angry, because the success of Abel was a result of his natural inclination, of a gift through which he serves the society of men and God. Cain should do what is right, that is, should accept his situation, as Paul advises, and respect the dignity of God and his brother, and continue to abide in his calling. His service would be certainly accepted, as God tells him, and it would be accepted even with a greater favor, because he would pass the test of time, and would prove that his service is perfect, that he is not under the power of sin, but masters it with his profession of “fruit-giving.” But he did not abide. He separated himself from what is right, and fell under the power of sin.

“A complete separation of morality and politics constitutes one of the prevalent errors and evils of our century,” Vladimir Soloviev writes in his introduction to the National Question in Russia (1891).[1] From a Christian point of view, the domain of morality and the domain of politics should be connected, Soloviev argues. He says that “in the common life of humanity, the kingdom of Evil and discord is a fact; but the goal is the kingdom of God, and towards this goal the intermediate transition from ugly reality is called Christian politics.”[2] Soloviev points out that there is a constant confusion in the understanding of the word “national interest.” If the national interest is considered as “supremacy,” “outward might,” “wealth,” upward “mobility” on the international stage, if it is related with the Dream for individual national success, then this understanding would “justify,” as it has been noted, “all sorts of crimes.” As a Christian, Soloviev insists that “national interest” as upward mobility towards supremacy is not the goal of state politics. He explains that “true patriotism” must be in accordance not with greed for power and influence, nor with the competitive spirit for world dominance, but with “Christian conscience.” When Satan took Jesus to a very high mountain and showed him all the kingdoms of the world with their glory, and told him, “All this I will give you, if you fall down and worship me,” how did Jesus answer? “Away from me, Satan! For it is written: worship the Lord your God and serve Him only.” (Matt. 4:8-10) Jesus abode in his situation and calling, and he listened to his conscience. He did not revolt against the authority of God. Christian conscience is the collective inner feeling that makes the nation abide in its service, respectful of the authority of other nations and to the will of God, and that tells the nation (or the person) what its true mission, calling, and aim are. Therefore, the interest of the truly Christian nation “does not require and absolutely does not permit international cannibalism.”[3] The slogan “My nation first!”—a cry for dominance and individual national success—is a result, basically, of daemonic temptation that would end, inevitably, in ruin. This has been proved time and again in history.

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Be Not Afraid

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.

Luke 2:10-11

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 Modern Cosmopolitan Cult Tends to the Cult of Moloch

The Cult of Moloch drives out all others.

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.

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Colin Wilson Redivivus: A Plea

Age of Defeat

New Aristeia Edition of Colin Wilson’s Age of Defeat

Aristeia is a small start-up press in London whose initial project, undertaken in collaboration with the Joy Wilson and Colin Wilson Estate, is to return to print in a uniform edition Wilson’s “Outsider Cycle.” People of my age and my intellectual proclivities will likely remember Wilson (1931 – 2013) as the author of non-conformist philosophical books that took the modern condition to task and as a prolific novelist whose Ritual in the Dark, Necessary Doubt, The Mind Parasites, and The Philosopher’s Stone, among others, rehearsed the non-fiction arguments with allegorical verve. Wilson’s first book, the non-fictional Outsider, appeared in 1956 and became a surprise bestseller on both sides of the Atlantic. Wilson’s emergent currency even got him on the cover of Life Magazine.

Aristeia has previously put out a new edition of Religion and the Rebel (which bore the brunt of the establishment’s abrupt turn-around regarding Wilson); it has now given us a new edition of the third installment of Wilson’s philosophical cycle — The Age of Defeat. I am humbled to have been asked to participate in this project by supplying an introduction, “Bucking the Whimper,” to The Age, a book that remains as relevant to the West’s cultural decline as it was when it first appeared. Indeed, the book is the more relevant because the situation is six decades worse than it was in 1958.

The Age, along with Religion and the Rebel, is available either directly through Aristeia or through Amazon. The Amazon price is fifteen dollars, which gets the buyer a handsome trade paperback printed extremely legibly on good paper — not to mention Wilson’s rapier-like critique of the post-war anti-heroic and self-de-masculinizing society of Western Europe and North America. I strongly recommend The Age and hope that no few readers of The Orthosphere will take the risk of purchasing it.

The Motive Urge of the Leftward Ratchet: No Pain, No Gain

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.

The Acid Eating at Tradition is Not Capitalism, But Cheap Information

Reactionaries often blame capitalism for eviscerating tradition and reducing everything to the lowest common denominator. But capitalism – i.e., free exchange – is not a recent phenomenon. It was not invented by the Franciscans, forsooth, but rather discovered by them as a subject amenable to moral, theological and philosophical analysis, and so to discourse, development and elaboration. Capitalism has been around since the beginning of human society. It is no more than a fancy word for exchange that develops surplus, after all; for mere trade, and commerce. For almost all of human history, capitalism supported and indeed mediated local tradition – or, at least, did not vitiate it.

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An Hypothesis about the Origins of the Modern Sacrificial Cult

Rhetocrates commented:

I had an unoriginal thought worked out this morning that I wanted to share. Mostly it’s already well-established, but it does go in a slightly novel direction in explaining the ‘holiness’ spiral of modern society.

Modern progressive liberalism (viz. WW2 and after) is a specific negative type of Christianity. That much is obvious. Where our once-for-all and yet repeated-daily Eucharist (Malachi) is the navel and foundation of our religion, the Holocaust is the navel and foundation of modern progressive liberalism (hereafter MPL to save keystrokes).

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