It is a well-known fact that a number of the problems of modernity are in part due to industrialization. These problems extend far beyond the reach of “first world” countries, and affect the planet at large, and have inflicted severe damage on the environment. In the places where technology gave rise to the reign of quantity, it has also given rise to material surplus, allowing some people in those nations to become decadent and slothful, while regarding others as little more than “cogs in the machine,” whose primary purpose is that of material production.

Living in modern times, it’s easy to envision the future as a polluted and dysgenic dystopia, and current projections might indicate that even those projections are quite optimistic.  From the traditionalist point of view, the technologically-oriented society’s primary problem is the obsession with surplus and quantity, and as such experiences a state of spiritual stagnation and degradation as a result. The cultural planes, because of the surplus, are also degraded to the level of the lowest common denominator, and the environment which they engender is in fact dysgenic as a result of individuals no longer using intelligence, but instead relying on machines. Spiritually, people in technologically-oriented societies are also regressing. Evola duly noted such trends:

[America] has introduced the religion of praxis and productivity; it has put the quest for profit, great industrial production, and mechanical, visible, and quantitative achievements over any other interest. It has generated a soulless greatness of a purely technological and collective nature, lacking any background of transcendence, inner light, and true spirituality. America has [built a society where] man becomes a mere instrument of production and material productivity within a conformist social conglomerate.

Given the links between technology and modernity, we might be prompted to ask about the role that technology plays in traditionalist-oriented societies. This is a question which must be addressed cautiously. It is all too easy to over-simplify it, or worse yet, to involve too much emotion on the issue.  Pentti Linkola, perhaps has the most radical solution: the elimination of human and technological excesses.  Linkola pessimistically said:

The most central and irrational faith among people is the faith in technology and economical growth. Its priests believe until their death that material prosperity bring enjoyment and happiness – even though all the proofs in history have shown that only lack and attempt cause a life worth living, that the material prosperity doesn’t bring anything else than despair. These priests believe in technology still when they choke in their gas masks.

Although Linkola may take a highly cautious approach, it is possible to recognize the limited benefit, and indeed some of the inevitable requirements of the techno-industrial system, while still rejecting the overall spirit of its consequences. Hideo Kishimoto, a professor of religion at Tokyo University made the following distinction:

Westernization would mean that a certain indigenous cultural element of the traditional East is replaced by the penetrating Western element, and the functional role of the former is taken over by the latter.

Modernization, on the other hand, basically means to remold a cultural system into a new mode.

Although Kishimoto’s terminology here is slightly different from our own, and he speaks from a purely technical standpoint, he is totally correct. In the case of Japan, wearing Western attire and listening to Western music, or adopting Western perspectives on philosophy and ethics would be regarded by Kishimoto as “Westernization,” while the use of introduction of telephones, TV, airplanes, mass communication, and other technology can be considered a form of modernization. For a Westerner this is no different: adopting the attitudes and behaviors of a modern person is a completely different concept from using contemporary technology such as cellular phones or the internet. In fact, a number of technologies, such as solar power, might be employed to serve some ends demanded by a Traditional society (in this case, environmental sustainability).

Environmental preservation might be one use of Traditionalist-oriented technology

We might say that the problem is not the use of technology itself, but the overarching mentality of a society. A society which is entrenched in modernist thought will continue along that path, even if they never developed metal tools or fire. On the contrary, a society which is rooted in its values and in tradition doesn’t necessarily have to forsake technology. From the economistic point of view, the problem is one of balances: finding the essential point at which it is possible to be prosperous, but not subjugate man to the material or the means of production. From the Meiji Reformation until fairly recently, the Japanese had done just this, but today the situation in Japan seems quite different, even to the casual observer.

It is sufficient to say that some technology might be required by force of necessity. For instance, it is advantageous for national military forces to possess modern weaponry, so that they can defend themselves against foreign invasions. However, the adoption of such technology should not come at the expense of the real warrior ethos. Again, an example comes from Japan: during World War Two, the Japanese kamikaze still upheld the ethical precepts of Bushido and held in high esteem a certain asceticism in which the noblest action was self-sacrifice. Other technologies, while not necessary, are not “wrong” in and of themselves. For instance, the ability to communicate quickly and efficiently over long distances can be useful in disseminating knowledge consistent with Traditionalist ideas.

Traditionalism acknowledges the timeless nature of certain eternal principles, and it is possible to use technology as a way to ensure that these principles remain dominant. However, a caveat does exist. As nearly every nation which has undergone modernization has shown, this is easier said than done. Adopting technology often carries with it the baggage of modern attitudes (the Persian writer Jalal Ahl-e-Ahmad described this in one word: ‘machinestruckness’ ). As history has shown, this ‘machinestruckness’ permeates nearly all modern societies, and it is practically inevitable that technologically advanced societies all too often begin to fall under the spell of progress.  The social implications of this are, of course disastrous from a Traditionalist point of view, because it paves the way for standardization and ultimately a regression of the castes.

In conclusion, technology in and of itself does not mean that one should ignore technology completely.  When used correctly, technology should give us more leisure time to engage in activities which are ultimately transcendent and beneficial, but used incorrectly, technology is malefic, and indeed may lead to our downfall.

An American university recently enacted a policy which, in practice, would force religious organizations operating on their campus to accept leaders who are not of their faith.  Of course, the policy was not worded in such a fashion.  As with all agenda-driven regulations, the policy was hidden behind a veneer of openness and tolerance: “any student may apply for leadership in any religious group”.  This might sound harmless in theory, but a shocking admission from the university’s dean did admit in a conference that the mere suspicion that members used religious criteria in voting for their leaders was grounds for investigation. Continue Reading

Deus Vult!

It is significant to mention that even though we may be by admission considered to be “reactionary”, it is also important not to be aligned with many movements and individuals which label themselves as such.  While many movements claim that they represent conservatism or even “paleoconservatism,” their actions and actual creed can speak volumes for their true intentions.  Tradition is a perennial set of principles which are eternal and ancient rather than a merely romantic yearning for dead past.  While pride in one’s own past and ancestry is a positive trait, and, indeed, a healthy one, traditional ideologies must show that they are living instead of frozen in time.  The web of espionage and controlled interests is thick, successful, and all too real.  There are many people who wish to wage a heroic, defiant, masculine, and aristocratic struggle only to fail because of idealism.  People of substance imbued with these values are hard to find, rare, and perhaps unreachable as they suffer from similar burdens of apathy, passion, and lack of trust.  It is necessary to bridge the spiritual distance between like-minded souls, but also with care and concern as the shadowy hand of spycraft will be close.  Caveat actor et cave canem.

Divide et impera – to divide and conquer is an ancient and effective strategy, but it is still very effective today.  The divisive natures of unwise men can be easily manipulated to achieve ends that unwittingly serve more Satanic interests.  Sadly, those manipulated are often completely oblivious to the real end of their actions, which are to continue to mental and spiritual slavery of others including themselves.  Those who are aware and yet still side with these foolish parties are committing a grave error.  They can be much more than just useful idiots oblivious: a real threat consuming resources and destroying legitimacy.  In this way, they are a part of the problem, and not a part of the solution to modernity, and become their own worst enemies.  A glimpse of their soul can be seen in actions and character.

There are also reasons beyond puppetry and incompetence that these “regressive” parties must be rejected.  Many of these movements do not only throw nations and regions into chaos, they also focus on ideas which are not all together Traditional in substance, and which in fact, will destroy society from within.  Syncretic, or atavistic, such organs often reject historical truth, spiritual developments, and philosophical thoughts indicative of a Divine Truth.  It is far simpler to deny a static yet adaptable form for something idealized, impossible, and dead.  In the convincing cloak of purity and piety these parties conceal changes to the doctrines of faith and ideology leading them to be erosive, violent, and toxic.  The yearning for wisdom, transcendent greatness, and temporal power leads to visions of a golden age.  Our young are most apt to fall for this image because it appeals to their need for a purpose.  It is important to guide them to the not-so-obvious true form of Truth in order to protect their hearts and souls while also protecting Tradition.  A struggle thus begins with these people to realize a vision impossible not just because of the difference of spirit between the ages, but also because the physical conditions make such goals impossible.  More simply, only time, effort, and perseverance will yield fertile fruits.  Enduring Tradition and Truth will prevail, but only with concerned spirits focused on cultivating it at the expense of those regressive and reactionary movements at once modern spiritually, intellectually contaminated reactions to modern realities.  The fungus and filth must be removed regardless of its seductive form.

The key is a return to the fundamentals.  Those who call themselves “fundamentalists” and who reject the fundamentals are charlatans.  They are a cancer.  Seek the Truth of Light, and find the reality behind the events and shifting formation of politics.  Though it is an optimism of our time to believe that religion and politics live truly in different spheres, the profane presence of the state and physical interests exist to corrupt, to control, and to strangle everything in its quest for a secular dominance.  Novus Ordo Seclorum: The goal to be attained by anti-Traditional forces cannot be withstood merely through political means, but also spiritually and mentally through proper skill.  This means not being led astray by that which is outwardly righteous and inwardly adulterous.  Always move with care and concern.  Remember, do not discount legitimate movements pursuing noble ends, but certain language, practices, and connections should make one wary.

Peak oil is the point in time when the maximum rate of global petroleum extraction is reached, after which the rate of production enters terminal decline.  This concept has been a concern for some scientists, politicians and economists for a while now, mainly because of the vast implications it may have on the world economy and society at large.  According to a National Geographic report, the world may have already passed their peak in oil production (although individual countries may have a decade or so).  A 2010 American military report suggested that for the United States,  ”By 2012, surplus oil production capacity could entirely disappear, and as early as 2015, the shortfall in output could reach nearly 10 million barrels per day.”  Of course, this is speculative, as there maybe other sources of oil that have yet to be discovered.  What is obvious though, is that there will be a fundamental shift in our economy and culture should oil production decline, without a viable energy source to replace it.  American geophysicist and mathematician M. King Hubbert explained:

The third curve (on the left) is simply the mathematical curve for exponential growth. No physical quantity can follow this curve for more than a brief period of time. However, a sum of money, being of a nonphysical nature and growing according to the rules of compound interest at a fixed interest rate, can follow that curve indefinitely…Our principle constraints are cultural…we have evolved a culture so heavily dependent upon the continuance of exponential growth for its stability that it is incapable of reckoning with problems of non-growth…it behooves us…to begin a serious examination of the…cultural adjustments necessary…before unmanageable crises arise…

The bleakest scenarios project that oil will run out in the next few decades, all the while demand for energy, not to mention essential commodities, such as food, rises.  As a result, industry will be disrupted, resulting in a total economic collapse with implications of massive proportions.  In the 2008 book, Wealth, War and Wisdom, the American economist Barton Biggs hints at “the possibility of a breakdown of the civilized infrastructure,” and recommends that people must learn to be self-sufficient.

On the one hand, the rapid decline of society will be uncomfortable for many people who happen to be alive at that time.  They will see the institutions that they have become accustomed to disintegrate while their comfortable lifestyles rapidly change to adapt to a life of scarcity.  Many people will lament the rapid change of cultures, because the activities that they previously engaged in (such as sitting in front of the television for hours on end), will no longer be available to them.  In combination with a probable economic collapse, the days when sloth and decadence were easily affordable will be over.

With the rapid change in living conditions, other effects will rapidly follow.  Some of these are already occurring in many Western countries, not as a result of peak oil, but as a result of poor policy in other areas.  The emergence of a scarcity economy will thus only make such problems worse.  The three main effects of such a rapid change are:

• Depopulation: In many countries, the birth rate is already below replacement. In particular, Whites (~1 billion) have showed a severe population decline, while East Asian (~1 billion) growth has slowed and is expected to decline in the next few decades. With a decline in available resources and energy, it will be more difficult to obtain essentials for living. Since many people in industrialized nations now live in cities, they will not adapt to the new conditions. Many will not survive.
• Despecialization: One of the most characteristic features of complex civilizations (and in many cases the yardstick to measure complexity) is a high level of job specialization. Such people, may not adapt well to life in a post-oil economy. In the past, the social institutions supporting such specialization are removed and people must become more generalized in their work and daily habits.
• Decentralization: With more people having to abandon city life, as well as fewer people able to maintain the once-bustling techno-industrial complex, there will be a fundamental shift from urban centers to agricultural centers. Moreover, with communication being more difficult over long distances, the Federal government will not be able to maintain order as well as under an oil-rich economy. Geographically speaking, communities become more parochial or isolated. For example, following the collapse of the Mayan civilization many Maya returned to their traditional hamlets, moving away from the large cities that had been the centers of the empire.

These effects are not necessarily bad. The fact that in many industrialized nations, pollution is a result of use of oil in industry, may mean that the effects of environmental damage may be curtailed for a short while. Moreover, the rise of organic regional and local governments may mean that personal freedoms and local concerns can be attended to better, and inability of some world powers to wage wars of occupation will be welcome news for many around the globe.  Permaculture, particularly as expressed in the work of Australian David Holmgren, and others, sees peak oil as holding tremendous potential for positive change, assuming countries act with foresight. The rebuilding of local food networks, energy production, and the general implementation of ‘energy descent culture’ are argued to be ethical responses to the acknowledgment of finite fossil resources.  Of course, the direction under which industrialized societies develop in a post-peak oil world depends inherently on reforming the culture and mentality of the present era.  If these nations maintain a “quantity-over-quality” mentality, then things will be much more difficult.  It is only the failure to change our mentality – insisting on things like egalitarianism, secularism, liberalism, and massive immigration – which will lead to our downfall.

In other words, the breakdown of the techno-industrial system need not be as painful as many people think.  In the future, if man wishes to survive, they must not only embrace a spirit of self reliance, but also recover the values which have been destroyed over five centuries of the “modern” era. In fact, people have much to gain in a cultural sense, because decadence in a such a society will become prohibitively costly. For instance it will no longer be possible to build golf courses, classy hotels, and holiday resorts for the masses to aimlessly spend their money away. Perhaps equally hard to maintain will be a systems of finance capital and globalist media, because they inherently depend on a surplus of goods, which will not be available if the conditions change.

Despite the scaremongering that peak oil might bring about a “Dark Age,” those who are prepared need not fear.  Yes, it will be difficult to adjust to a world without an abundant oil supply, but eventually the world will need to come to a new equilibrium.  The key point to remember is that, this new equilibrium will be determined by way things play out in the coming few decades.  The Dark Ages between the fall of Rome and the Renaissance, after the turbulent first few decades, were in fact a period of social and religious harmony, and with some planning, foresight, and intelligence, a post-peak oil Western world can be just the same, and we will be able to welcome whatever situation comes our way with open arms.

Napoleon Bonaparte was reported to have once said, “History is a set of lies agreed upon”. In essence, he was correct. History is generated by consensus of individuals. The generally accepted narratives of what happened at any point in the past, and their relative importance to one another are not universal and vary from place to place. It can be said though, that written history, is not merely an objective record of events. In a deeper sense, history is myth.

In this context, myth does not imply that the narrative is completely false. Homer’s Iliad is considered to be well within the realm of myth for its larger than life characters, even though the Trojan War is regarded to have been a historical event. Such myths, which the Greeks referred to as αἴτιον (cause), serve a deeper meaning than the reporting of events. They seek to understand and explain and illustrate a deeper, underlying lesson about the world around us, and our place in it. History can therefore be a used as means for a deeper understanding of the human condition since the laws of nature and human behavior remain constant. History as myth is a tool for disseminating worldviews; a methodology of “distilling” the sacred and the universals truths.

However, while it is generally accepted that history can be studied and revised, there are certain events which remain taboo to discuss. For instance, it is “known” far and wide by every American schoolchild, that a heroic young Abraham Lincoln fought the Civil War to emancipate the slaves, despite the fact that he repeatedly said that he never intended to free the slaves. Those same children might also learn of the horrors of slavery, segregation and Jim Crow, but never get the chance to learn about the Black Liberation Army or the Black Panthers.

The mythos of victimhood among some blacks is a stereotype that is common among Americans. Some black people can blame a number of socioeconomic factors on their current state; in common parlance, it might be referred to as playing the race card. The liberal media is of course, quite willing to go along with the idea that blacks are victims of various societal factors, and can do nothing about their condition. But at least one prominent black voice Bill Cosby once opined that the victimhood mentality among his community is partly the fault of an anti-intellectual culture.

Radical feminism, too, relies on the concept of victimhood. The central dogma of feminism is that every woman is a victim, and every man is an oppressor. It does not matter that more women than men now attend college, nor that women often receive less jail time than men for similar crimes, nor that there are quotas in many companies and government jobs specifically for women, nor that divorce law often favors women; there is still oppression against women. The gay rights movement also relies on seeing homosexuals as “victims” of imagined “homophobia”.

The most sacred historical concept today is, of course, the Holocaust. Everybody “knows” that, the Nazi State, on Adolf Hitler’s orders, planned and attempted to kill all European Jews, and succeeded in killing six million of them, mainly in gas chambers in such death camps as Auschwitz and Treblinka. Everybody “knows” this, and failure to have sufficient faith in this myth is met with consternation at best, or imprisonment at worst. Moreover, so potent is this mythic concept that today’s evildoers, both great and small are compared to Hitler or, in broader terms, the “fascists”. As Orwell once stated, “I have heard it [fascism] applied to farmers, shopkeepers, Social Credit, corporal punishment, fox-hunting, bull-fighting, the 1922 Committee, the 1941 Committee, Kipling, Gandhi, Chiang Kai-Shek, Priestley’s broadcasts, Youth Hostels, astrology, dogs and I do not know what else.”

While it is not our intention here to debate the historicity of the Holocaust, (for there are many sites available on the internet that provide alternate views for those who feel curious or inclined to research them), we will discuss the role of the mythos of the Holocaust, as it is in no way a trivial matter when examining modernity. In such a sense, it becomes greater than the actual event, in that the Holocaust really does live up to its name: the supposed millions upon millions became the martyrs of the cult of victimhood.

Naturally, the most obvious role of the Holocaust is as the founding myth of the Israeli state. On the news, or in film, we are consistently reminded of the Holocaust, and that the “poor, persecuted Jews” must have their own state, lest they perish from the world. Fear is a powerful motivator. From the fiery depths of Auschwitz, we are told, emerged a beacon of hope, not just for Jews, but for all peoples. Zionists exploit and encourage the belief that Jews are a besieged people in a hostile world while offering the refuge of the Zionist homeland as the only chance for survival. The bogey-man specter of an ascendant anti-Semitism is bandied about – no matter what the Israeli government does, any criticism is derided as the next step towards a second Holocaust – as to the Zionist mind, there is always another “Hitler” out there desirous of finishing what the first on failed to do, so the only safe place for Jews is Israel.

While it is only natural that those who identify Judaism as a “race,” to want a state of their own, the victimhood complex is especially obvious when it comes to Israel. The status as “victims” allows for them to go beyond what any other nation would be condemned for doing. For instance, I remember at a pro-Israeli demonstration in Brooklyn, seeing signs bearing the slogan, “Keep Israel Jewish”. Could we really imagine what would be said if someone of European descent had a sign which said, “Keep Europe European” ?

"Nazis afoot!"

But, the fact is that the near-theological deference given to the Holocaust goes beyond the borders of Israel. If we were to take the Holocaust as it is known today as being factual, it would still mean different things to different people. To an American, America’s antics in its European escapade cement the role as the world’s “good guys”. The American believes sincerely, that his country rescued Europe from its dark days and liberated the camps, forever gaining the right to police the world and defeat the dark forces of fascism. To this end, the Holocaust serves as a reminder to Americans of certain evils, which can only be stopped by the “righteous Americans”. Hence, the reminder of the Holocaust is transformed into the necessity to spread the so-called ideals of “freedom” and “secular democracy” around the world, lest another “Hitler” should arise. It may be true that they do not truly believe in real democracy, but the pretext of “liberation” is often one which is welcomed enthusiastically by those who cannot see the true aims of the neoconservatives and world liberal elites. The American mentality is therefore merely a more universal version of the Israeli mentality (they, too, pay lip service to vague and lofty ideas such as “democracy”). Moreover, to modern American politicians, whether it is in Iraq or Iran, or any other nation, there are always certain “worthy victims” (usually certain ethnic minorities, women, ultra-leftist dissidents, or homosexuals) who need to be rescued from whatever regime they have chosen to deem heretical and oppressive at the moment. For instance, some propaganda surrounding the North Korean state goes to such lengths as claiming that there are gas chambers and concentration camps; propaganda against China, fabricated by the “Falun Gong” cult claims that there are secret crematoria in China (a claim debunked by even many China critics), and so on.

Naturally, groups like the Haifan Baha’i cult, “Falun Gong” cult, North Korean dissidents, Tibetan Buddhists, Iraqis, or Iranian atheists are considered “worthy victims,” worthy of invading entire countries (or at least some sabre rattling). Many others, such as Boers, white farmers in Zimbabwe, Iraqis, and others are considered “unworthy victims”. In this way, the cult of victimhood, lead by world liberal-elites, establishes a clear characteristic of cults: a polarized us-versus-them mentality.

There is no doubt that this cult of victimhood has shaped today’s world. The search for these “worthy victims” (as well as the simultaneous disregard for the “unworthy victims”) has become a way for the liberal elites to justify their interventionist policies. From the quest to “make the world safe for liberal secularist democracy,” to the social policies that they enact in our own countries, the concept of victimhood has become an important article of faith for those who ascribe to modernist, and liberal values.

To the ancients, music had a certain metaphysical quality, which is why it was used frequently in ceremonies and rituals.  The ancient Aryan hymns of praise, the bhajans, were linked not only to the activation of various “centers,” but they also served to praise the divine.  To Pythagoras, music was a manifestation of  the divine construction of the universe, because harmony, rhythm, and sound could be controlled by precise mathematical proportions.  To both the ancient Greeks and Aryans, the world of music represented a microcosm of the general world, in which disorder became order.  This pattern could also be found in the Far East, where the Taoists recognized the tones of the scale being the ordered system which arises out of primordial chaos.  In the New World, musical chants were used in the ceremonies of the Amerindians in a similar fashion.

This traditional pattern was repeated in the later Christian world.  St. Augustine would declare, “Qui cantat, bis orat” (He who sings, prays twice), meaning that ordinary speech is mundane, but that a musical setting beautifies the prayer.  Under the Church, a rich system of worship and ritual music developed, corresponding to the times of the year and the celebration of various events in Christ’s life and resurrection.  The Islamic tradition also sets the words of the Qur’an to a melodic system, in order to exalt what is believed to be the “Divine Speech”.

During and after the Enlightenment, the patronage of music shifted from the Church to the monarchs of old Europe.  Music had not lost its sacred character, as these monarchos would often commission works for their chapels, but music became increasingly secularized.  However, it was during this age that those we now know as the veritable giants of Western classical music emerged: Bach, Mozart and Beethoven, just to name a few.  And, even when music became secularized, its character remained heroic, able to move and inspire its audience, as one sees in the operas of Wagner, or the monumental symphonies of Mahler.

The state of modern music needs no introduction: it is merely part and parcel of modern popular culture.  The vast majority of the music in the modern world insists on a repetitive and standardized simplicity that can only be compared in a negative sense to the most primitive of tribal music.  It could be argued that modern popular music, especially the kind seen in the West, is of less value, because even the songs of primitive tribal groups serve to communicate myths, or in the case of certain African tribes, are a source of communication.  In Europe or Asia, the simple folk-songs of the working classes also served as a type of basal mantra for their identity.  Popular music lacks even these utilities, and serves only to gratify the listener with inane stories, or for the so-called musicians, who are in reality vainglorious individuals, to promote themselves.  The genres of rap, hip-hop, and R&B are some of the most intellectually – not to mention rhythmically and melodically deficient music the world has ever heard.  Even the most formal sort of music one can encounter in the modern West, the Broadway “musical” is shallow and incompetent.  Modern popular music is also technically unimpressive – there have been few contributions to the technique of any instrument contributed by any modern “artist”.

The popular singer: An image of individualism without personality and crass consumerism

Our analysis of modern music, however, cannot stop at its external features.  Like everything else in the modern world, the outer appearance of phenomena have underlying causes.  The formal element of “pop culture” is basically anti-traditional by its very nature, appealing to the lowest common denominator of society and meant for standardized consumption by the general masses.  By extension, the majority of its music, through which culture manifests its collective creative prowess, with a few isolated exceptions, is the culmination of pure and simple “entertainment”.  The majority of modern music thus exists in a state of artistic Limbo in which the artists are neither ideologically mature, nor infused with any creative enthusiasm.  The result is mere noise which, though possessing the rudiments of  melody and rhythm, is the polar opposite of the great works of the past.  They are at best sentimental but ultimately vapid, chaotic but lifeless, while often displaying the elements of the decadent societies that formed them.

People may object to the description of modern music as being sentimental and say, that in song or music, emotions and arts must be expressed clearly and earnesly.  After all, music is independent of propositional thought, and directed towards the inner soul.  In response, it would be necessary to point out that the emotion which seemingly arises from modern music, like everything else in the modern world is a counterfeit, and at best displays a neutral face in regard to Tradition.  In many cases, modern music serves as a way to display the chthonic aspects of society, and even the things from which a positive outlook might seemingly be delivered can be regarded as purely incidental.

Another objection would also say that Classical music existed for the entertainment of monarchs and nobles.  This is true, but a creative and lively process was at work in the cantatas of Bach, the symphonies of Mozart, or the concertos of Brahms.  Whatever degenerative forces had been present in the musical community had taken over and began the slow process of decay from within, which ultimately resulted in the sort of music we have today.  To quote the indomitable Richard Wagner:

Only when a body’s inner death is manifest, do outside elements win the power of lodgement in it—yet merely to destroy it. Then, indeed, that body’s flesh dissolves into a swarming colony of insect life: but who in looking on that body’s self, would hold it still for living?

Returning to the original prospect, the themes of modern music must be regarded as being far from representing any Traditional outlook on life.  The vast majority of modern songs merely describe a meaningless or counterproductive life, glorifying criminality, or else they exaggerate ideas of sexualized romance.  In contrast, even secular operas of the late 18th century concerned themselves with the same material that the ancient Greeks were concerned with – that is, comedy (in the literary sense), and tragedy were the prime devices to display a concern with the indispensable themes of heroic virtues.  This, while being a literary problem, is also a concern, given the subject matter for today’s music.

Both Plato and Nietzsche would have been surprised by how dangerous America’s indulgence in music has proved to be.  Modern “popular” music is deficient in every way, and historically has been the vehicle by which elites promote vices among all classes of people, and falsely leads people to conclude that achievement is synonymous with materialism.  Because vice is the central dogma of modern music, and it promotes a lifestyle which is incompatible with an organic outlook on life, such music, those who promote it, and those who listen to it are little more than harmful parasites upon society who prey upon impressionable youth and corrupt their morals.

Such parasites must ultimately be excised before the damage done by them is too great.

In the Name of The Master of Judgment

For those of us fortunate to live in the first world, if we have been blessed enough to have been born in a station where we do not have to struggle greatly simply for survival, it is a time in which much we could desire is at our reach.  Food, drink, entertainment, and music, all of these are easily and can be rather inexpensive.  Other pleasures both legal and illicit add more depth to the understanding of this world.  In these times, we find ourselves bombarded everywhere we go.  We are saturated and chained to the point of having no privacy whatsoever … shattering our intimacy and private moments needed by our family, and wanted by our Lover.  The senses bombarded constantly, especially for those in big metropolises; it takes discipline and periods of refreshment.  How often have we wanted that special time only to be interrupted by a mobile phone call?  Vibrant colors, strong fragrances, loud sound, the clamor of transport, the dust of movement, the heat of corporate clothing, the bright sun seems magnified by the fortresses of metal, glass, stone, and cement.  It is then not difficult to understand how many people simply become automatons until freed from their work.  Masks are worn as we are all in a great human drama which unfortunately is going in a direction that can be life-sapping.  In our quest for certainty and simplicity, it is important to try to set aside time for a healthy solitude.

Life in a Metropolis: Chaotic but Structured

Fall and winter approach.  Both allow us time in their very nature to contemplate life.  As the holiday weekends approach—namely the secular Thanksgiving weekend, and the December holiday season which contains the Christian and Jewish holidays of Christmas and Hannukkah—an opportunity presents itself for a period of contemplation and mild detachment.  For the Muslims, the most sacred month of Ramadan offers this very chance.  This need not be understood as completely separating oneself from the world, but a period of enjoying an increasingly forgotten simplicity.  It is a time to refresh and recharge, but also a time to try to reconnect with that which we must all eventually confront.  Odd is it may seem to “isolate” oneself, it can be necessary at times as it can allow the mind to be in some way restored to a state of clarity and perceptiveness we forget because of the numbness needed for modern life.  To slow down, to feel, to increase our perceptiveness, to increase our clarity, to learn something new beyond our work lives, to rekindle connections with those important to us, and to focus on our spiritual lives.

Reality can be complex, but understanding and appreciating it does not have to be!

This fall and this winter, use whatever free time to you have to genuinely and gently drop-out in order to be refreshed.  For those of us in very important positions it may not be possible to completely separate from our professional lives, but an exercise in judgment can help a lot of us make the most of what free time we have in the season of austerity.  Work to complete the circle and find a healthy medium so needed, so rare in this realm of medication, disorders, self-dosing, and weariness.  The most important aspects of your existence depend on you being at your best; the best will also know their flaws and so will the best for them understand and be merciful.

Bound to the Will of The Most Gracious

            It is not odd to feel alienated today.  In fact, the rates of alienation are increasing.  We are separated more than ever from our surroundings, from the people in our lives, from our work, and in some cases are barred from truly experiencing emotions: we have become detached and not in the way fostered by ascetic religious pathways.  For some of these people—those not mentally ill, or who simply manage to find satisfaction in this way of life—this is not an issue because they are content with their lot.  It is not a stretch of truth to say that there is a supernatural mirror to this physical reality: many of us have become distant from spirituality.  This means a true spirituality—an experience with God in proper form—rather than a shallow lingering at the surface.  It is an eternal quest to rekindle an old friendship with a lover and a friend for God is The Friend and The Lover of those who can open their hearts to Hum.  Like a human relationship, a Divine relationship also takes effort, requires sacrifice, needs understand, and demands acceptance of both good and evil in it.  In our atmosphere of rampant individualism, the necessity of seeking authentic spirituality is paramount.

Life becomes barren when we lack what we need.

What is authentic, you ask?  While a human being may understand spirituality to an extent, they do not always know authenticity, orthodoxy, or a proper understanding of rite.  To be authentic in your spirituality—to truly excel in cultivation—requires the points already addressed, but it also requires the choice of a living religion.  The serious embracing of a religion can be difficult for many, even those who are mentally and emotionally allied with a holistic worldview simply because it requires the lessening of their individuality and the self-denial of their freedoms.  Seekers must also find the correct interpretations in their newfound religions so that they can develop properly by not being stifled by ideas of political or legal extremism.  In the Islamic faith, the example laid down in the ahadeeth of Muhammad stresses the moderate enjoyment of what has been allowed and in constant mild-tempered behavior coupled with good deeds.  One can also find warnings against sectarian behavior for these traditions are very broad even in their conservative forms; most raised in hedonism will not see it, but even they can have change of heart.  Authenticity principally lies in the established religions which for those of us here in the West is the tradition of Abraham: Islam, Christianity, and Judaism.  Cults, “movements,” and new age systems do not offer anything positive with the latter more a form of self-help with spiritual underpinnings meant for cash from corrupt “gurus.”

Why is seeking it so necessary?  To reconnect with the Almighty whose Radiance pervades existence is the priority of many people.  Even those so enamored with materialism in science and mathematics are seeking answers.  That they do so wanting to do good is encouraging, but their materialism is its own folly as it can prevent a wider understanding of Divine reality because of its insistence on solely understanding physical phenomena.  The deductionist model is acceptable in the viewing of the merely physical manifestation of reality as it is rational, simple, logical, and has great yield.  Spirituality is not something with can be reduced to its parts.  It requires a willingness to cultivate a sense of holistic understanding in which everything is properly separate, but also properly interconnected.  This is necessary to re-center humanity in its proper role as guardian, steward, and user instead of predator and exploiter on Earth.  It also reestablishes the guideline for communication with God.  We are subordinate to The Fashioner of what we know.  One cannot simply desire something, but out of fear not act on it, and then expect an improvement or change.  This may seem elementary, but the entrance to an entirely new world—a new facet—can be a daunting task.  Strive, strive, and strive.

Even though barren, we can still find something of worth in the desert.

The individual, the human being, attains a level of completeness in his spiritual development when focused on its way.  Therefore in our zeal to follow our selves’ desires we are neglecting important parts of our very selves which need attention.  Such a message may seem paradoxical to newcomers, but religion is not anti-individual at all; individualism is anti-tradition.  Our full worth rests in our deeds and intentions as these are just husks of flesh and bone which will in turn give way to soil and dust.  Our full worth can be unleashed in understanding, embracing, and cultivating a spiritual love.

In Service to The One

     Our modern world is one fraught with conflict on multiple planes: political, religious, physical.  Each of these is worthy of an address in itself, but for the sake of simplicity and clarity the focus will be on a single facet which is important to all people who value their rights as ordained in their traditions..  Our world is undergoing profound changes, particularly in the knowledge that an increase in media coverage and networking has allowed both for greater communication for those who seek justice and surveillance for those wishing to increase their tyrannical control.  In this case we stand in our western nations at a crossroads between whether we will be able to preserve our rights—which in the end are incumbent on our fulfilling our responsibilities—as an increase in anti-traditional sentiment continues to rise.  The experiences of those who adhered to a traditional path, as well as those not of any way in these transitional periods and the authoritarian or totalitarian states should lead us to take action.  It is necessary to know how to preserve ourselves and our ways.  We must focus on an area that many neglect because the increase of anti-religious, anti-cultural, and anti-Traditional sentiment, is leading many communities to be at the whim of potentially violent forces: we must once again take up the forgotten tradition of chivalry.  Yes, that virile path known in all glorious peoples: bushido, futuwwa, the way of valor.   Above all, it is important to tread a fine line and remain humble to conceal one’s true nature.

Saladin: Chivalry Distilled in Man

     There are numerous traditions which extol the virtue of learning how to protect and provide for oneself and family beyond our professions and occupations.  Many examples through the ages have communicated to us that men should learn how to hunt, how to fish, how to fight, how to ride horses, and how to swim.  In the past the predominant arts were archery, wrestling, and other striking arts.  Today we drive cars, but few of us know how to swim, how to defend ourselves, how to shoot a bow or any other projectile weapon, or even how to have a serious garden that can supply food.  If some disaster was to happen, what would happen to so many who may be worthy but so ill-prepared?  In light of this knowledge passed down to us, we should act on it to increase our security.  First, one should train in martial arts or a self-defense system.  It need not be fancy—yet in our time in which the popularity of mixed martial arts and other systems is popular—must be realistic enough to give a person a fighting chance and means of escape if possible.  Secondly, to know how to use what is at hand for defense is important.  Many weapons that criminals use are illegal—they do not follow the law in the first place—and can land a decent person in an extremely hostile and violent environment known as prison should they have used them to defend themselves.  To know how to used items at hand under stress—improvised weaponry like a stick, or even a handful of sand—is important in these situations.  Third, many people are not land-owners, but this should not stop them from having a store of dried goods to sustain them in the event of chaos: rice, beans, grains, spices, dried meat, dried fruit.  Physical fitness is an important part of this entire formula.  It may not be possible for all of us to be in the best shape, but just a little bit … enough to keep some strength is important so as to not allow oneself to be a victim and statistic.

Mercy and Truth temper the martial path

     As important as the preceding is, it must be combined with a spiritual life, a mission, and responsibility.  It is not for those irresponsible, callous, arrogant, or cruel to have such knowledge as they may instead use it for abuse.  This path however martial it may seem is also one to be tempered with mercy and compassion lest it simply become a path to a lust of violence.  As the people who wish to honor our path, we have a higher moral standard to maintain even if we may not be able to fight against the torrent of the iron age.

A 1995 article by the English newspaper The Independent has denounced the United States Central Intelligence Agency (CIA) for using modern ‘art’ as a ‘weapon’.  According to the article, during the 1950′s and 60′s, the CIA and American government were at the helm of a covert operation to encourage the abstract decadence of various leftist and Trotskyist artists such as Robert Motherwell, Willem de Kooning and Mark Rothko.  The reason was not because such “artists” actually displayed talent, but because in so doing the Americans would be able to say that they were the brave defenders of intellectual freedom, and be able to claim a shallow moral superiority over the Soviet Union, which had a far more critical attitude towards artistic endeavors.

Soviet Art circa 1960

The article states:

The decision to include culture and art in the US Cold War arsenal was taken as soon as the CIA was founded in 1947.  The next key step came in 1950, when the International Organisations Division (IOD) was set up under Tom Braden.  Its agents were placed in the film industry, in publishing houses, even as travel writers for the celebrated Fodor guides. And, we now know, it promoted America’s anarchic avant-garde movement, Abstract Expressionism…If any official institution was in a position to celebrate the collection of Leninists, Trotskyites and heavy drinkers that made up the New York School, it was the CIA.

The constant intervention of the American regime in matters of culture no doubt did much to degrade any iota of decency which remained in American society.  In other ways, they did not only promote decadent post-modern art, but also decadent social mores which would have been unthinkable immediately after the war.  This effect was somewhat ironic since what was on the surface an “anti-communist” measure threw America not towards the supposedly noble ideas of its forefathers, but towards towards cultural Marxism.  In essence, a silent cultural revolution occurred in which anything which was repulsive or decadent became acceptable to the mainstream.  Thus, while art had focused on the highest ideals of mankind, American art, under the false banner of “freedom,” and true to the predictions of many, simply degenerated into a soulless, materialistic morass with devoid of standards.  In contrast, even communist societies such as Kim Il-Sung’s DPRK had kept some of their own character, which is still visible today.

From this —

— to this, in a few short years

The American government has still not given up hope on such projects.  The CIA and its various arms want to finance decadence abroad in an attempt to weaken other societies and make them susceptible to creeping globalist influence.  For instance, the American National Endowment for Democracyfunded a magazine in China called Beijing Spring, which purported to be “an outlet for social, cultural, historical, and political analysis and commentary“.  That same organization provided almost three-quarters of a million dollars in covert funding to various anti-Iranian groups within Iran.    This mad rush towards globalization, though, has been painted under the supposedly lofty goals of “supporting democracy”.  At home, the government forces so-called “debates” on abortion or gay rights through the media and manipulative judicial activism.  Left-wing “artists” are still being financed through government grants.  Abroad, the CIA has promoted atheism in Muslim nations, and supported the MEK, a communist organization in Iran, and recently has condemned Uganda, a majority Catholic African nation for their stance on homosexuality.

Those around the world who have struggled for their own cultural autonomy, against the deeply perverse spirits of modernism and Americanism must safeguard their artistic integrity.  The deep penetration of American-inspired decadence has been shown through such decadent forms and in the American artistic style.  The people who oppose the infiltration of American influences in art, thus are participating in a real struggle against imperialism on the cultural front.