I have determined after a silence of several years to attempt to reclaim this old website from the brink of digital oblivion, whereupon it has too long languished. A number of the reasons behind my will to renew it stand to be stated from the outset, as “guiding principles” to my old, my new project.
It seems to me that we are entering with greater and greater velocity into evil times, whose contours and outcomes are difficult to apprehend, being as they are so totally unprecedented — unprecedented, not only in the modern era, but for the whole of human history as such. We lack, not only modern experience to shed some light on whither we are going and how to confront the challenges facing us, but also any real historical analogue. An ever larger number of individuals in our societies have thus begun to feel an understandable disquiet, not to say alarm, growing in their souls, both for the paths that we are collectively taking and the probable consequences that will emerge therefrom — and, above all, for the intentions and the quality of the men who presume to guide us down these darkening ways.
This generalized disquiet is dampened, where it is not smothered out, by a number of powerful and in many cases calculated counter-forces: first, a deadening resignation produced by the sense that the events which are pressing us are too powerful and have slipped beyond any man’s control; second, by an understandable reticence to so much as suspecting, even to ourselves, that our apparent “leadership,” and indeed the entire “system” in which it is lodged, has been utterly compromised and corrupted, has fallen altogether into the hands of malevolent, even sick and malicious, powers; and finally, by a natural aversion to being or appearing to be unconventional or “extreme,” such as is rightly common to men, but which leads them in extreme times to follow the masses down the most dangerous and least desirable path possible, rather than to do individually what they feel and know to be right.
Time has long passed since we could in safety and confidence excuse ourselves from the duty of looking our situation in the face. Complacency in our day is far worse than a mere bad habit or a venial sin; it is as the very stamp placed upon our imminent destruction. Whatever interpretations I personally might put on our present state of affairs, I do not say that they are necessary or right: but this I do call necessary — that each man determines, by his own best lights and with all the attention that he can afford to give the matter, where it seems to him we are going, what he is willing to do about it, and what he is unwilling to accept from the global technocratic order even now rising before our eyes. And since it seems to me that dialogue is essential to arriving at any just appraisal of these matters, I gladly offer my own perspective to the public discourse.
I open this renewal of my old website with a brief confession of certain of my own, and most personal, guiding principles; let each reader judge if these concerns are close enough to his heart, or sufficiently irritating to his own principles, to warrant that he pursues my work.
—We are never wrong to make a stand for the sacred, the beautiful, the good, the noble and the true. The fact that a statement like this might be regarded in our times as trite or uninteresting is proof, not of the banality of the words, but of the viciousness of the times. There is no better way of opposing the evil current among us than by excavating once again the deep and everliving meaning of these few golden words, brushing the dust from their faces and making them to shine again with all their native glory: for it is in the hearts, the lives and the deeds of men alone that they can be made so to glow.
—We are best served in this reconstitutional work by the serious and devoted study of our history, in which we can find that it was once these things, and not money or power or comfort or the “standard of living” or secular “progress,” to provide the ruling and guiding concepts of the day. We would do best to look back to the lives of the saints, the artists, the knights, the kings and the philosophers of yesteryear, for some example of how a man should live today. If we take our bearings by our contemporaries and by the example that is provided for us in today’s world, we will be as that fool who, raised to a tribe of dwarfs, believed that the greatest a man could ever attain was no higher than the tallest of his compatriots, and judged his own possibility on that basis alone. But not even we latterday men in our fallen times were meant to live by such runtish standards as those presently governing us, and it would be well for us to look to greater times than these, to furnish us true standards.
—Despite what we are constantly told, there is nothing inevitable in the changes presently underway in our societies. Every major historical change can be brought about by one of three things alone: divine intervention in the workings of nature and the affairs of men; some purely natural catastrophe or alteration, such as a volcano, an earthquake, a plague, or a change in climate; or else the free acts and decisions of men. Only one of these categories is truly inevitable, in the mechanistic sense of the word. Then beware those who say that the aggregate movements of men are set in stone and cannot be altered; very often, they seek by way of this false resignation precisely to shift those movements toward their own unstated goals. In truth, it is men and the actions of men that form the bulk of what we call “history” — and the actions of men can change as well as not, beginning from our own.
—We as the members of a human community are given the power to influence the actions of other men, but even if we be the greatest king of the greatest nation, the only life close within our control is our own. If we do not see to putting our own things in order — our households and families, our friendships and souls — no one will do this work for us, and we will have lost the primary opportunity we have in this world to “make an impact.” All our wider social work, our activism, our public writing and conversations, must come second to this primary labor, this local work on ourselves and on the sphere that is given to our control. Far from being selfish, this will to put our house in order is the precondition for all right action in the broader world; without it as a basis, we make ourselves hypocrites, no matter how totally and selflessly we dedicate ourselves to some good cause.
—That man who dreads being labeled a “conspiracy theorist” would surely be the easiest pawn in any true conspiracies, for he has voluntarily blinded himself to any number of possibilities from the start. Our standards of judgement should never be the mere name applied to a man, but the arguments that he presents, and the facts upon which he stands them. There are some “conspiracy theories” (e.g. flat earth) which do not hold water, their claims appearing the more improbable the more that one learns about them; there are others that do nothing but rouse further and ever more troubling doubts about the “mainstream view,” the more that one learns about them. The clearest test for any conspiracy theory should be this: which side — that of the conspiracy view or that of the conventional view — must spend more of its time explaining away inconvenient facts, contrary witness testimonies and events that do not jive with it? In many cases, if not in all, this provides a nice razor for cutting off the dross and gaining some right perspective.
—The times in which we are living, on the political, national and international scale, are corrupt beyond our wildest imaginings; but the monsters that would rule us, as true monsters will, keep to the shadow and do not show their faces. They put up a pretty show — they have gained the means to do so through their control of the corporate media, the entertainment industry, Hollywood &co. — and conceal their ugliness behind a tawdry and false kind of glamour, and any number of complicated puppet shows like national elections and “international events.” The question of how we have come to this — how we have established systems which select for the worst among us and propel them to positions of high power, authority or influence — is not difficult to trace, the moment one considers that “free systems” like capitalism, democracy and neoliberalism are actually free of nothing if not of true moral authority embodied in the form of laws, rules and good judges. It is hardly any surprise, then, that the men who are best able to rise in these “free systems” are the ones with the fewest scruples, the ones who will act with the least hesitation and the greatest ruthlessness, even if this should mean committing ghastly acts against their fellow man in order to gain the next step of the ladder. Once the number of such thoroughly amoral and highly effective blackguards has reached a certain critical mass in some sector of industry, politics, etc., they are able to exert a direct and deliberate influence over the new individuals who are permitted to rise to or near their levels, selecting either for other psychopaths like themselves, or for sociopaths who, through slavishness and blackmail, will front for them and do their bidding. In our day, this process has reached such a late stage that a true inverted sieve has been established, whereby it becomes almost impossible for a good, honest and candid man to rise in any of the major fields of human endeavor. We, who recognize the corrupt and fictitious nature of our times — and above all who recognize the true manner in which our “leadership,” on the political, the corporate, the financial or the social level, is really chosen (hint: it is not democratically, and still less “meritocratically”) — should comport ourselves accordingly with respect to them.
—I hold, as was once in pre-scientific times held so universally that it had no need even of frequent statement, that this life and this Earth are given over to the stewardship of men, and not to our control or manipulation. As the stewards and not the controllers of our sojourns on this planet and of all the abundance which this planet may provide, we go well beyond our rights in attempting to alter the substrate of things, be it through genetic recombinations or atomic meddlings, “biotechnology” or “nanotechnology,” the enslavement of nature to the will of man and the melding of man with machine; in general, I hold that our technology must be reined in by much clearer lines than we have established, and that our increasing excesses here form a kind of hubris for which we must all one day pay. The consequences are already evident in the environmental degradation which we witness, especially locally — the poisoning of land and river, the desertification of fertile land, the deterioration of our food quality, the decline in local produce, etc., along with the consequent diseases and health problems that arise as a consequence — and in the mental and spiritual decline of which we are all the unhappy bearers.
—I am the proud son of a European heritage, and will not apologize for cherishing and seeking to promote and preserve the cultural heirlooms which are my birthright, the history and ancestors to which I owe my very existence, and the ethnic stock whence comes my body and so much of my soul. I deny to no man the right to do the same for his own traditions, faiths, customs, histories and peoples; but I do deny, in all its forms and consequences, the long campaign which has been waged in recent centuries, and especially in recent decades, against European civilization and European culture, and indeed against European man himself. I reject the darkening of European history which has come down under the false pretenses of anti-colonialism and anti-racism; I deny the demonizing of European civilization which postures as “multiculturalism,” and which instead betrays itself as specifically anti-Western, where it is not even more specifically anti-European; I renounce the present complacent dilution of peoples and ethe of European origin, often carried upon the charge that these peoples and ethe are somehow guilty or “cultureless” and so must look abroad to supplement their native deficiencies. Above all, I repudiate the guilt and the shame that has been deliberately inculcated with regard to Europe and to Christianity.
—I would see virtue come again to rule as the principal concern, aim and object of human lives. If the will to virtue became once more the norm among men of good will, very much else would fall into place of its own accord.
For the rest, I place these words, and all my words to come, before public inquisition, with the sincere hope that my readers, whether they agree with me or not, might do me the service of conversing with me — improving my inadequacies, rounding off my knowledge, bridging my errors to truths, and aiding me in what is above all my primary aim in this world: to seek light in truth, and to bring beauty from out of darkness. I commend this, my goal, to the hands of God, and pray that he grants me fortitude, clarity and constancy in my attempt.