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.
Easter is the only reason to be optimistic. If the Resurrection didn’t happen, then no man can be resurrected. In that case, death will certainly and totally consume all the things we care about. Life might go well for a time, to be sure. But it will all end in sorrow; and that end, that sorrow and pain, will be permanent, and incorrigible, and total. It will take all of us, and all our works. None of it will come to anything. All will be lost.
The present global corona virus lock down, however well-meant or effective or warranted it may be, is unquestionably the greatest assault on human society since WWII. It’s nothing near as bad as that titanic war, of course, but it’s bad. It attacks man on all fronts: biological, financial, economic, social, psychological, cultural – and, of course, and at root, and so most importantly, spiritual.
Almost no one is going to be able to worship in Church today, or what is far worse, the day after tomorrow. The churches will be almost completely empty this Easter.
This means that the lock down is a gigantic tactical victory for the Enemy. The whole Church is in abeyance, for a time; and this is massively hard on morale in our ranks. It means then that this Lent, and especially this Triduum, is bound to be a time of unusually intense demonic oppression. At this time, more than at any other in recent memory, our Enemy is likely to press his attack with utmost vigor. And indeed, priests and deacons all over the world have reported a huge surge in demonic activity, ranging from spiritual lassitude, dryness, heaviness or despair, to possession.
A client wrote me over the weekend, asking if I thought recent news of apparent flattening of the curve of new infections of Chinese Flu in Italy, Spain and, perhaps, even New York City, portended incipient prevalence over the virus. I responded:
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.
I do what I know I should not, and I fail to do what I know that I should. I am tempted to sin, even though I know it to be sin, and thus both wrong in itself and so also bad for me. Why?
Such is concupiscence: the inclination to sin, indeed literally the strong desire to sin.
If we – even we who have been washed by the waters of Baptism and the Blood of the Lamb from all taint of our Original Sin – know that sin is sinful, why would we desire to sin? Why should there be such a thing as temptation, at all?
As an investment advisor, I’ve been pretty tied up the last couple of weeks, for obvious reasons – although I will say that the reaction of our clientele so far to the corona virus crisis – or, is it a ‘crisis’? – seems to be, “Well, these things happen from time to time, best to just hunker down and wait; after all, that worked well the last 23 times this sort of thing happened.” Which is true. Now more even than usual, any investment decisions we might make in view of the present crisis are in the nature of things obsolete by the time they occur to us. And when the market plunges, pretty much the best thing looking forward is to own the market – because reversion to the mean. But their reaction is heartening, too, as a testament to their sanguine equanimity – which is to say, to their wisdom.
What is more, we are tied into a network of roughly 100 advisory firms such as my own, and that reaction seems to be pretty normal among all their clients, in their thousands upon thousands. Which is doubly heartening.
There is a curious temptation to conflation of incompatible ends. I saw this most recently in my exchange with Orthosphere commenter Theodman about the optimal tonlieu. He objected – not unreasonably, and indeed in these latter days quite normally – to any restrictions on immigration, such as a tonlieu, because they discriminate against the poor. Which they do. And which does not mean we ought to be cruel to the poor. And which does mean we ought not to confuse immigration policy with social welfare policy.
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.