In a libertarian society, everyone agrees to disagree, and to leave each other alone in their disagreements. It would not be important that people should leave each other pretty much alone, so that each might go his own way as he saw fit, unless they had no cult in common, that brought them naturally to agreement about how best to live life. The purely libertarian society is the zero of commensality, and of ecclesiality. There is in the purely libertarian society no gathering, no agora; for, even the disputations of the agora presupposed a basic patriotism under the bonds of extended familiarity.
Libertarianism then is identity politics reduced to its limit: the individual. In the purely libertarian society, every man is a faction. Libertarianism is a cease fire in a Hobbesian war of all against all.
But it is at best a cease fire; the war continues, and threatens ever to boil over.
I argued in a recent post that, because of its militant, totalitarian presumptions, Islam must sooner or later be destroyed if any other cult – including the cult of the Living God, YHWH our Lord Jesus – is to survive. Because God in Jesus assured us (Matthew 16:18) that his cult simply *cannot* be destroyed (which would only make sense, it being the cult of the Omnipotent One), we may be sure that, sooner or later, Islam certainly *will* be destroyed, or else by some mass apostasy of Muslims simply wither and vanish, as insane cults are wont eventually to do.
Insanity, after all, is autophagic. Like all error, it works its own destruction.
The post garnered more page views than any other we had published since our first few days of existence. Thanks, Western Rifle Shooters!
Holiness spirals are not first a search for status, although once they have got going, they do result in an arms race to see who is holiest among the Pharisees, thus of the highest moral and political rank, and thus least suitable as a scapegoat.
They are, first, a search for the proper constraints of true holiness upon conduct. Men are Fallen, and live in a Fallen, corrupt world; and they know it. They want to get holy; they want desperately to get ritually pure. Until they can honestly feel that they have done so, they will feel terrific anxiety, and thrash about in their predicaments like a bear in a trap.
Trapped bears are very dangerous.
When there is no established sacerdotal hierarchy that can authoritatively define the unquestionable constraints of holiness, and then offer men a way to get back within those constraints when they have strayed beyond their pale – that can give them a way to know that they have reached safe harbor – then men are going to push and push toward holiness however they can discern it according to their own best lights, without let or correction, and without possibility of any satisfactory completion of the search (because a forecondition of success for any search is a clear definition of success – such as can be authoritatively furnished to the searcher only by an incontrovertible authority). Anyone who disagrees with the notions of those who find that as a result of their personal quest for holiness they themselves are of the holiest sort then becomes a legitimate scapegoat in their eyes, and so a social enemy. There is then mutual repudiation and scapegoating of adversarial sectarians; mutual excommunication; schism; and, with the ensuing conflict of irreconcilable cults, civil war either hot or cold.
The estimable Laura Wood, an orthospherean shield mate of long standing in the culture wars, and an old friend, responded to my recent post on The New Castellation of the Eurosphere (which adduced the recent proliferation of bollards as its material) with an intelligent and forceful critique of my attribution of that castellation and all its dire cultural sequelae to the threat of Muslim terrorism. This post is a response to her comments.
All the big new buildings of Christendom have them. I was just down at the new – almost complete – Salesforce Tower in downtown San Francisco, and the bollards are everywhere. Ditto for the new immediately adjacent TransBay Terminal, still a year or two away from completion. They’ve got bollards by the thousand there – it’s a huge building – ready to be installed.
The newly ubiquitous bollards are the beginning of the closure of the formerly open West.
Cult effects culture. A people cannot efficiently coordinate their activities except insofar as they share a common understanding of the way things are, and of the proper way to deal with them. At the very least, they must agree about what is real, what reality is like, what it is for, and so forth; they must agree about First Things, and indeed Most Things. This they generally do, without ever even noticing all their myriad agreements; men rather tend to notice only their irksome disagreements, however petty.
A people among whom heterodoxy regarding First Things begins to gain a foothold begins ipso facto to become confused in their motions: in their heads, hearts, and acts. Their loyalties are then divided, and so vitiated, at least at the margins.
Heterodoxy is cold civil war. Let it compound long enough, and it will go hot. So healthy societies must control for heterodoxy, especially about First Things.
When you reduce selection pressure as the West has massively done since the Industrial Revolution, you get a lot more depravity (you get r instead of K), because the relative penalties to error and vice go way, way down. And vice versa: when you increase selection pressure, the relative rewards to virtue go way, way up, so you get lots more virtue.
We have no immediate prospect of an uptick in natural selection pressure, although the handwriting is on the wall. It’s out there (it always is).
But Trump is imposing artificial selection pressure (in part because he and his ilk can comprehend the writing in flame on the wall (to the depraved at their banquet, it is gobbledygook, nonsense, mere noise: mene, mene, tekel upharsin)). His basic message is simple: Playtime is over, no more pretend, everybody out of the pool, time to get dressed and back to work.
The liberals are going crazy because this strictly artificial – i.e., merely social, rather than biological – increase in selection pressure pushes the same neural and cognitive levers as would be triggered by a sharp uptick in natural selection pressure. It feels to them like a sort of death. They are terrified of death. Trump makes them aware of their death. Like death, he just doesn’t care about their whining (as much as they are used to). So they panic, and then they turn to defensive rage. It’s a tantrum.
The perennial philosophy postulates a spiritual Source from which all being emanates; all is one. It is the contention that there is a structure to reality and this structure matches man’s interiority; his soul. There is a hierarchy of being; body, mind, soul and spirit.
One might add that if love is connection and all is one, then love corresponds to the structure of ultimate reality. In the realm of the Absolute, there are no distinctions; no individuals, no time and no space – just love.
However, I argue in Globalism, Don Juan and the Perennial Philosophy published at the Sydney Traditionalist Forum that in order for love to be made manifest in the realm of the Relative, it is necessary to love individuals; individual people, individual families and individual countries. Liberals make a philosophical and theological mistake in backing globalism which attempts to bypass the particular. This can be compared to Don Juan. A man who loves women must express his romantic love by loving a particular woman. Don Juan, however, attempts to simply bed as many women as possible, treating them as disposable nothings, which is far from love. The deracinated, rootless cosmopolitan likewise has no attachments to any particular country, community, culture or landscape and therefore loves none of them adequately, if at all.
Guillaume Faye’s Understanding Islam (Arktos 2016) will exercise a compelling power over many readers who, committing themselves to encompassing it, will plough through its nearly three hundred pages in a single sitting. Immensely insightful and quotable, Faye’s book will inform public debate about the place of Islam, if any, in the West, and it will influence the character of Western policy towards the Muslim world; other writers will cite it, and it bids fair to become a standard guide and reference for its topic. Understanding Islam ought to be made mandatory reading for State Department functionaries under the incoming Donald Trump administration – so effective is Faye’s prose in bulldozing through the utopian fantasies and politically correct clichés that encrust Western perception and comprehension of the Mohammedan cult. Best of all would be that Mr. Trump familiarized himself with Faye’s exposition, so as to clarify his good instincts and resolve him to swift action in defense of the North American chapter Western civilization, as he assumes his presidential obligations. But that would undoubtedly be asking for too much. In addition to explaining the desert cult in plain language to his readers, Faye relentlessly exposes Western liberal and multicultural collaboration with Islam, in both the ideological and practical-political domains. Finally, Understanding Islam realistically assesses the strengths and weaknesses of both the West and Dar al Islam in the present state of their fateful clash.
Faye takes as an important recurrent theme in his suite of chapters (six of them – plus a “conclusion”) what one might call the phenomenology of Islam; or, as best it can be reconstructed, Islam as understood from the inside out or from the believer’s point of view. From among the ways in which Islam so strongly differs from most if not all other religions, Faye singles out its relentless suppression of subjectivity hence also individuality and therefore any possibility of comprehending anything outside itself. Faye brings to bear on Islam the description of a “locked religion” rooted in the believer’s ceaseless incantatory repetition of scriptural formulas whose guiding rule prohibits their interpretation. Repeat, repeat – only repeat. Because Islam emerged in the cultural matrix of a largely oral society, that of the desert-wandering Bedouin of the Arabian Peninsula, its scriptural status requires qualification. The Muslim has historically and typically encountered the Koran – the supposed revelation of Allah to Mohammed via the medium of the Archangel Gabriel – in the form of recitation, which he then laboriously memorizes. In certain cases, outside the domain of the Arabic language, the Muslim never even understands the verses that he commits to heart, phoneme by phoneme, but learns of their content through instruction in a local vulgate. Although the literacy of the Muslim world has increased through the centuries, the habit and mentality of oral transmission by rote and repetition still inform the mental cast of that world. This fact has important phenomenological consequences.