NOTE: These three pieces were first published, hyperlinks and images included, on West Coast Reactionaires (1, 2 & 3) but I have brought them all together here due to the similar trajectory of each piece of writing and the parallels between them.
5th of March, 2016
Simulation to Actualisation
Today I met with a local nationalist who goes by the pseudonym Western Survival. We first spoke, or met, through one of Millennial Woes‘ “Millenniyule Hangouts” last December. I cannot remember the occurrence too vividly — those streams were a blur to me given all the different people and all the contacts I made (over fourty in a matter of three days) — but thereafter WS met with another participant in the streams, Knightmarez, when over a weekend together they actually visited Exeter. After that, Millennial Woes, in conversation with them, brought up the fact that I live here, and that leads us to the present day.
It was a pleasant day. Quite grey and cold, with occasional streaks of sunlight bursting through the clouds, but not too windy nor was it raining, which made a nice change. We met around 1pm and walked around the city, had a drink and something to eat at the quayside, and conversed, and before we knew it, three hours had passed. We bode eachother goodbye and agreed to definitely meet up again in the future.
One of the things we spoke about — keep in mind, dear reader, that this was the first time things have been translated from the internet into reality for me — was the formation of an organisation of sorts; a sort of south-west English nationalist/Right-wing group of some description. I must add that I myself am not an ethnonationalist in the same fashion WS and others are, my conception of nationalism or patriotism is consequential of self-affirmative thinking in accordance with philosophy; it is secondary; consequential. There is a good post on Gornahoor titled “The Notion of an Elite” which goes into detail explaining the Traditionalist or spiritual perspective in relation to “what is to be done.” The people of the Occident will be preserved and so forth, but that comes as a consequence of more vital questions, it is not the primary point — the crux of the matter — itself.
So, this group which could surface will not be some rip-off of National Action or (remnants of) the National Front, et cetera — to also consider is the fact that we are all (to include the other people WS is in contact with) young men who spend a lot of time on the internet; we do a lot of reading, debating and discussing. We have a strong “thinker’s” streak to us due to how we have come to the conclusions about the world we have, and so forth. This group will likely have a nationalist bent to it, simply due to the other members and the fact that nationalism, or pro-Englishness in this case, acts as the lowest common denominator in a sense. My input, and of course the input of potential others, would go beyond this and into philosophy, history and metaphysics, hopefully.
Say we started a group not dissimilar to the National Policy Institute in America, currently headed by Richard Spencer, we could organise a conference or a talk, and if so, the things explored and so on would go beyond the basic “We must save the white race!” sentiment and related rhetoric. This is was one of mine and WS’s points of disagreement to a degree; for him at this point, the Fourteen Words is a complete maxim, but for me it is not — to clarify, I am not in total disagreement with the statement, I simply believe it is incomplete. But this is not a graver issue than some would assert; we can disagree with oneanother and debate the topic, we can learn eachother’s arguments and a dialogue can come out of it: something which is enhancing and useful to the noviate, to the people who wish to explore such a topic. The point stands that we are in a similar position, in a world which seeks to uproot us from our selves, a world which seeks to destroy the human spirit, or at least deny its nourishment. Spoken-about matters can easily become the be-all and end-all for us modern Westerners with our fancy gadgets and high I.Q.s; the internet especially lures us into simulating our experiences: thinking or reading about things instead of doing them, knowing them, living them. This is what the formation of a group which has a tangible physical presence partly remedies, one which organises meet-ups, conferences, and so forth. Even the merely social aspect of this is a great positive, especially for those still fumbling about in the dark by themselves, waving their fists in anger at the world without any guidance or support.
As for political activism? I am not too sold on such things, marches et cetera; though I understand what draws people to such activities, I do not believe them to be actually worthwhile or of much tangible value, at least at the present in Britain (in the future, such events will be of a much higher significance) — note the difference in symbolism between National Action’s recent demonstration in Newcastle, England and P.E.G.I.D.A.’s recent march in Cologne, Germany. Irrespective of what one makes of either organisation, it was the latter which, running off of the steam the notorious New Year’s attacks generated, had a deeper symbolic meaning. The situation, as it were, is differentiated significantly country by country, which means that the same actions will not have the same results country by country; this must be kept in mind. But we are now getting into the future regarding “The Happening” and so on; back to the here and now…
What is the purpose of a potential group, then? One could ask the question: “What is the purpose of the Alternative Right?” and face the same answer. This answer is simple and will upset some, but nevertheless, the purpose is the purpose itself. “Agents of Change” is an interesting concept because often, when people think of any change in our present scenario, they believe one of two things: either change will come through conscious, undestined action, or the opposite; unconscious (at least in the moment), destined action. I suggest that the two can be the same, insomuch as conscious action is actually the fulfilment of destined change from the human perspective.
The very emergence of the Alternative Right and parallel phenomena is indicative of the times a’ changing. To relate part of what I am describing to the broader perspective regarding the abovelinked article on Gornahoor, as well as a conversation I had with Paul Andersen which can be found within a short compilation of some of my writing, we may quote René Guénon‘s East and West,
The outer society … is in this case no more than an accidental manifestation of the already existing inner organization, and the latter, in all its essence, is always absolutely independent of the former; the elite does not have to take part in struggles which, whatever their importance, are necessarily outside its own domain; only indirectly can it play a social part, but this makes that part all the more effective, because to be the true director of what is in motion, one must not be involved oneself in the movement. Here, then is just the inverse of the plan that would be followed by those who would want to begin by forming outward societies; these societies must merely be the effect, and not the cause; they could only be of use and there could only be a real point in them if the elite had already been brought into existence…
I believe it was Mark Citadel of Citadel Foundations who, in conversation to me, said that he believes we will live to see the end — or at least the beginning of the end — of Kali Yuga. A potentially polarising statement, but I must concur. And even if it is untrue as some would argue, one’s actions should be dictated by that — similar to the question of collapse. Whether “it” (The Happening or the end of Kali Yuga) occurs or not, there is no reason why it would dictate right action; afterall, right action or virtue is not circumstantial, it is ongoing. One does not stop acting in a good or positive manner as a means to an end, it is the end in and of itself.
Thus, the contacting of like-minded people, of active and outward endeavours which encourage upright behaviour — self-reliance, honesty, creativity, et cetera — is appropriate whatever the situation is externally. Details obviously need to be worked-out, but the point stands that the making of right actions in life stands beyond society and politics and I would encourage every young man experiencing dissolution, inner disharmony and so forth to transmute that friction into something which stands beyond their mere selves, in the form of religious experience and/or political actualisation. As the phrase goes, οὶκειοπραγία — “to each his own.” Some of us will have no use for others, many will (quality over quantity, in any case).
This notion of actualising clearly relates to recent observations by many people that this could be the year of “The Great Shuttenning,” as it has been called. It is definitely the point now to consider bringing things into the world, especially if you are living in mainland Europe. The evident political polarisation amid millennials is significant as it speaks of great dissatisfaction with the liberal status quo, undercut as it is with progressivism; people are increasingly tired of the mercantile, bourgeois mentally which, for varied reasons, stifles any and all genuinely dangerous change — change, might I add, needs to occur properly, but, to quote my wise old grandmother, “If things don’t change, then they’ll stay as they are.”
14th of March
On Moral Laziness
Let me start-off by saying that this is not a personal attack against anyone, nor is it some attempt to “shame” people, though I do think that will be an inevitable and earned consequence.
There seems to be, amid a select few in the online Right, this notion of “optional principle.” That is, one has views which are espoused, shared, discussed, contemplated, et cetera, but not actually followed through in one’s actions. This is especially the case in regards to having relationships with people who are not of one’s own racial kin, sexual deviancy, promiscuousness, drug-use, and so forth. These acts are evil, with very, very few exceptions.
On the whole, people are aware of the plight of the contemporary European or Western man. Our civilisation is crumbling, and among the signs are chronically low birth-rates, low marriage-rates, infertility, depleting social trust, and so on. White men have never been in as weak a position as they currently are biologically and especially psycho-spiritually. The contemporary zeitgeist espouses tolerance, inclusiveness, passiveness and so forth as the highest values a man can uphold; to be moved, not to move; to be told, not to tell; to be restrained, not to restrain; to be attacked, not to attack; and so on. To act is seen always as a transgression, as an oppressive action which seeks to implicitly suppress the “rights” of other individuals or groups, or to inflame — or even spark — tensions which the established orthodoxy is aware of, but morally incapable of solving (for the best example of this recently, see the German government’s reaction to the infamous Cologne incidents). One is swamped and drowned by the postwar “liberation,” which itself turns back upon itself in order to establish ideological purity and further the status quo and the desires of the establishment.
Living within this system obviously effects each and every one of us, and it takes a great deal of time, patience and effort to decondition or deprogram oneself of liberal, laissez-faire thinking. One must actively uproot oneself from the moral and emotional fluff of the postmodern world in order to seek something more substantial, more valuable and more truthful. One has to actually impose rules upon oneself in the truest sense; rules which stand beyond the fluctuating tastes of the bourgie and the pathetic opinions of the day-to-day mass media. One has to reprinciple oneself in order to actually free oneself; to quote Julius Evola’s Ride the Tiger:
Man, at a given moment, wanted to be “free.” He was allowed to be so, and he was allowed to throw off the chains that did not bind him so much as sustain him. Thereupon he was allowed to suffer all the consequences of his liberation, following ineluctably up to his present state in which “God is dead” … and existence is allowed.
The fact that the internet is a huge thing now, which, like the general culture, has its impressing facets, must be realised and not overlooked. The internet acts as a simulation for the most part, or it facilitates what could be termed “shallow contemplation” instead of genuine contemplation or genuine action. One reads, talks, et cetera, but typically about, not of, oneself — or, more accurately, one’s actions and real self are a separate entity from one’s virtual presence, one’s intended self or simulated, perhaps “ideal,” self.
This reminds me of one of the reasons why Andrew Martyanov dropped his pseudonym; anonymity encourages a sharp contrast between one’s online and offline self. Of course there are legitimate reasons why one would use a pseudonym on the internet, especially when engaged with thought-criminality, but that argument stems from externality — what other people think — not internality or one’s own individual character; virtue.
Heavy and often use of the internet is of course merely consequential of our modern living. No other technology has so quickly and so absolutely changed the way in which people live since maybe the invention of the printing press or the automobile. Yet, in my opinion, this follows the natural trajectory of our age; the rise of the virtual only exasperates the nihilism which has plagued us for much longer than Apple or Microsoft have. And this, in turn, further facilitates immoral behaviour; slavery to one’s vices and shortcomings.
Surely, then, the first step towards a bettering of things is an active and conscious avoidance of immoral behaviour? To know of its origins, its signs and its meaning, but then to go further still and subdue it? I cannot take seriously the man who preaches one thing and does another, and while it is true that we all have our vices — we are but mere mortals — hypocrisy in this sense is never necessary.
I appreciate the fact that most of the young men involved with these spheres have barely known order, inner unity or virtue, and have been denied these things for their entire lives, thus developing habits of a good nature may be difficult, but there is no reason to try. Simulation must become actualisation. Enough of playing pretend.
16th of March
The Enemy is Within, not Without
Oftentimes one observes this sort of flailing whereby people involved in “Right-wing,” “illiberal,” “nationalist,” “traditional,” et cetera spheres are quick to jump to pointing fingers. In fact, it is the norm; that “So and so is a problem group, and if we only got rid of them, then we would be free from our problems.” This position in almost every case is laughable and stems from a sort of feminine instinct to blame externality in every single case for one’s problems.
This notion that the problem is not oneself or one’s group, or that even those problems have been imposed onto oneself or one’s group by another force and this change is moreorless irreversible, stems from the lack of inner unity apparent in the vast, vast majority of moderns irrespective of their individual opinions on politics and other social affairs. This immediate desire to point fingers outwards for the ills in the life of the person or the group stems from the slave morality which permeates any materialistic social order, where the basis of all reason and thought is “the next step” a la that which is beyond the self and the moment, divorced from principle, and married to consequence; as Cato Disapproves explained, the singular mantra of modernity reads as — simply-put — “I can do anything I want, and it is only wrong if it ‘hurts’ someone else.” The crux of action and thought, of conduct, is therefore only dependent upon external stimuli: it is not something inborn or prior to the act.
This is the underlying idea which facilitates the quick motion of too many to point fingers to various problem groups. Not to say that various groups are not in and of themselves problematic from the perspective of the modern Western, but that they only are as such if they are allowed to be. Islam would not be a threat if Christianity had not collapsed; Marxism would not be a threat if liberalism tolerated its thinktanks and publications; capitalism would not be this gargantuan vampire if politicians had put their nations first instead of their pockets; feminism would not be a indoctrinating cult if families stayed together and women were taught proper conduct from birth; and so on and so forth. It is not external, alien strength which is the problem, it is internal formlessness and weakness which allows it to be so. Thus, we meet our enemy face-to-face.
I teach to you the Overman. The Human is something that shall be overcome. What have you done to overcome it? All beings so far have created something beyond themselves: and you want to be the ebb of this great tide, and even go back to the beasts rather than overcome the human? ~ Friedrich Nietzsche, Thus Spoke Zarathusra
That what we are observing has been prophesied in the Vedas and elsewhere means little due to the notion of “agents of change” reigning supreme over “agents for change.” Only conscious, realised, actualised motion can “fix” anything, and that can only start with the individual — indeed it must without question.
Only one with a sturdy interior will come to genuinely understand the present scenario which infects more than mere matter. The low and following constantly search to blame what they follow. The same is not said for the otherwise. Caste must be taken into consideration here for not all men are equal nor are they capable of being; the lower man in the traditional sense, the plebeian, is literally a beast belonging to the same category as animals — in fact enslavement would be a gift bestowed upon him insomuch as an endowment of purpose in his life beyond feeding and fornication. Place in hierarchy with a leader to follow and obey. However, in our present circumstance such leaders have betrayed their station and purpose — as was destined — and the only answer to this is to replace them, is to rise above the mass of worthless drones and be not like them (a point I have repeated in so many fashions that it is almost boring by this point — almost).
The enemy is the bourgeois mentality. The complacent mentality. The materialistic mentality. The utilitarian mentality. That which is far from principle in the truest sense of the word and permeates all institutions of the day. The starting point for action should not be some externality but the internal which is aligned with a higher, anterior law which comes from above the individual who assimilates it; he who opens himself up to this instead of simulating the experience: allegorically we might say this the difference between he who would consume a glass of water and he who would merely carry an empty glass along.
… once morality has lost its root, which is the original and effective relationship of man with a higher world, it ceases to have any invulnerable foundation, and the critics soon have the better of it. In “autonomous morality,” which is secular and rational, the only resistance to any natural impulse is an empty and rigid command, a “thou shalt” that is a mere echo of the ancient, living law. Then at the point where one tries to give this “thou shalt” some firm content and to justify that content, the ground gives way. There is no support for those capable of thinking it through to the end. … In reality, there is no “imperative” at this stage that does not imply the presumed, axiomatic value of a certain unexplained premises that depend simply on a personal equation or on the accepted state of affairs in a given society. ~ Julius Evola, Ride the Tiger