I’ve found one of the rather distressing realities about a desire to return to a more traditional life is that traditional life, in the past, often meant engaging in the public sphere with your neighbors and members of your community. However, no new commentary exists which may be offered as a solution to our modern problems. Much of what would be said has been said already by greater men than any modernity has produced thus far in a dissident capacity. To further compound this problem, very little remains of what was, and is, traditionally understood as “community.” Even if one were to desire participation in modern social communities, it is likely very few among these shallow representatives of culture and community would desire to engage with you.
So much of modern life now exists for the sake of convenience, sloth, and stupefying entertainment. Hard questions, and indeed hard tasks, are shunned increasingly by each successive generation since the Western generation which came after the end of WWII, or what can more accurately be described as the second European civil war. A very small minority among my generation balks this trend but, by and large, there is no talking to modernity about its problems. “What’s that new app?” “When does the ‘new’ iPhone come out?” or “Who’s in that new show?” are the interesting and important questions of my generation, questions which society says we ought to be concerned with. Even when members of this dead society turn their heads towards politics it is often only because they have been told, or have sensed, someone or something is threatening their convenience, contentment, or comfort. Modernity is thoroughly utilitarian and has convinced itself any suffering, struggle, or personal strife is an indicator of some deep perversity with society which must be corrected, regardless of its causes.
Our society no longer cares for things which grow anymore. Rather, we are a society which places the utmost importance on created things – things which have no intrinsic connection to the earth other than their existence as extracted resources to be molded and manipulated. In some sense, our creations are a reflection of ourselves, for we mold and manipulate just as we’ve been molded and manipulated. These European descendants no longer care for European things – ideas such as truth, honor, duty, obligation, morally righteous actions and thoughts, community, race, and nation. We have been turned into a rootless peoples who, in the absence of true roots, turn to worship of racial others in sports, fashion, global technology brands, and corporatized food chains. We are now increasingly enslaved to massive, hostile data-mining companies which have supplanted actual public squares with digital ones. These companies have created perverse fictional characterizations of actual human interaction which displays a solipsistic and cherry-picked ‘happy’ existence of each individual member, further warping our perceived reality. We are all but minds in a vat, with our reality increasingly existing as a fantastical smorgasbord of what we desire while viciously rejecting and attacking anything which interrupts the craving for the dopamine rush created by these platforms.
We do not walk anywhere, we drive. We do not talk or write letters anymore, we text or email. Our existence increasingly exists as one in which our reality is presented to us through neon screens. We go camping to “get back to reality” but bring our anti-reality and anti-culture devices with us, creating the anti-nature we’re trying to escape in the first place. Our technology has rendered much of our evolved body useless or increasingly less useful. Of course, this is not a new critique – indeed, it’s one of the oldest. In the epic of Gilgamesh, Gilgamesh begins as a man coexisting with nature alongside the animals and plants. It is only after Shamat, the owner and purveyor of Uruk’s brothel, lures Enkidu toward civilization that Enkidu’s ties to his original natural habitat are cut. When Enkidu returns to his old dwelling place he finds the forest and plains animals no longer enjoy his company but instead flee at the sight of him.
A curious side-effect of this rapid decay and degeneration is that, though modernity increasingly rejects nature, nature still manifests in producing technical and mechanical geniuses who flourish in this technical modern dystopia and have become the new aristocracy. But they are an aristocracy in name and wealth only. No sense of virtue, noblesse oblige, or honor is taught to them, and they exist only as agents of the new modern order working to further entrench its power and death grip on all who fall under its watchful eye. They exist to worship their god of technology and science only, and their virtues are whichever virtues best increase its dominion over all.
These virtues in modern times have been labeled “Democracy” but the democracy claimed to exist, the democracy propagandized to children and adults is an illusion. It is an illusion given to the people to blind them to the chains modernity and its zealous believers have slipped over their necks. It is destructive, chaotic, and ultimately accountable to no one. Political elections are now a circus show which creates outrage that is used to stir the people into parroting slogans of the new moral order, further inculcating the dependency of the people on the new moral order. Politicians, not unlike much of what remains today of the old order, are simply shallow representations of their former offices and exist simply to maintain the veneer among the people that nothing has really changed when, in reality, everything has changed. Everything exists in this modern world to prop up illusions about community and culture so that White people do not open their eyes and realize they’ve been tricked into enslaving their minds and dooming their children.
The modern “aristocracy” lives by a special code of equity, equality, non-confrontationalism, and a rejection of natural truth and natural law. Of course, in areas the truths of nature cannot be ignored, such as biology and chemistry, a dissonance is induced and new slogans, followed blindly by the common people, are formed. Biologists who recognize biological truths are “biological essentialists”. They have been labeled, belong to a group, and can be harangued by other (artificially created) groups to set an example that no dissent will be tolerated. At the same time, the new moral order incorporates, in a perverted manner, the findings of the essentialists into its larger church of technology and science.
Nonetheless, deviation from the moral code of the new moral order is met with the utmost social, economic, and political hostility. This upside down world view renders all followers of the moral code, both willing and coerced, volatile and chaotic underneath a surface veneer of gilded tranquility and a feigning and false openness. Many turn to drugs, alcohol, or degenerate promiscuity to fill the deep, unsatisfied hole which now exists in place of what used to be robust spiritual virtue. In place of virtue it is filled with hedonistic, ephemeral, material pleasures. Fantasy, myth, and belief have been supplanted with hollow forms and artificial modern concoctions of hedonism and perversity. Art, education, technology, film, and music – in their modern forms – reinforce this chaotic modern moral order. On their surface they would appear synchronous, in the Jungian sense, but beneath the surface they are tightly intertwined so as to create an ironclad absolutism of moral authority and moral truth. Where once our European myths were concerned with the virtuous self-conquering of our own desires and licentious hungers, the new moral order promotes myths of metal, mechanics, and material: Our myths have been turned against us.
Built into this new moral order is a concomitant hostility to anything which threatens the moral order in word or deed. Even if this word or deed manifests as a passive and non-interacting community living on the outskirts of modernity both geographically and metaphysically, it is still viewed as a threat by this corrupt order. No alternative to the new moral order is allowed to exist freely, for it knows no bounds and will never tolerate alternatives- it must be destroyed, utterly and completely.