Moderns Against Modernity

An Extremists Club Speech


Hello! Thank you for having me and thank you for David pestering me for months to get me down here — I finally picked-up the nerve. And my cousin Will joins me as well. I have a couple of friends here from YouTube — it’s weird doing all this stuff on the internet. Podcasts, writing, blogging, yada yada, for about two years now, being really opinionated; rebellious, I suppose.

Now, I wanted to speak today about — well, the idea for this talk was titled (and I say “idea,” it wasn’t actually a script or anything) “Moderns Against Modernity.” That’s kind of ambiguous and there’s so much to say there, and I’m not going to go on and drone on and on about history and all the rest of it — only a little bit. But I wanted to talk about our society as it is, and especially the young generation — David will love me to speak about this — in regard to political opinions, philosophy, morality, ethics, law; and the senses as well, how we perceive the world, how we process information; and how we think about our colleagues, our friends, our relationships with other human beings, other individuals, and our collective in this country, in Britain, in England, in London.

I’ve been walking around all day today, around London; it’s really just confirmed my views. I am pretty much a reactionary, I’m probably the most Right-wing person in this room — I don’t even call myself a nationalist, that’s too Left-wing. So, to be very blunt, the society I see in London today — I mean, I live in Exeter in the southwest. I’m very comfortable around the countryside, the old churches and farms and walls and fields — and the old England, the England which exists in poetry and so forth and so on. But the England I see today as I walk through London is a society built entirely upon money, and upon a shallow kind of individualism which tells us: “Oh! We’re all human beings; we’re all interchangeable; we’re all the same; we all mean the same thing; the same amount of value, whatever that’s measured in.” When I walk through London today I don’t see a society which has any long-term future. I see a society which will fall prey to economic downturns, will fall prey to conflict in the future. Society… the long history of society is riddled with conflict. As we know, the last eighty years in our society are the exception, they are not the rule (peace, security, tolerance). Now, that isn’t to say the reaction to such as I perceive it…1 a very shallow society that lacks definite meaning, that lacks tangible, quantitative difference which then means hierarchy, which means value. You have people to look up to, and people look up to you, and then you have a system which is tiered. And you look up to other people; you learn from them and others learn from you, and so on and forth. But I look into this egalitarian society where everyone is the same, everyone is an individual, everyone’s interchangeable; I see a kind of numbness. As I walk through London today I see a kind of absence of consciousness. Of course we could refer then to the irreligiousity of our age and the spiritual deadness which, well, permeates the entire country. Fifty percent of the country is irreligious, totally irreligious, atheistic, absolutely2 materialistic. Now, there’s a problem, because if you have no idea of religious transcendence you have nothing to look forward to, nothing to look up to, and your worldview is based upon a blandness, a horizontality, not heirarchy2 which, again, prescribes meaning and a reason to exist.

When I look out into London, as me, my cousin and David walked through London today, I look at all these people — tourists, people that live here, taxi drivers, bus drivers — [and] I think to myself, the reason why these people are, the reason they exist, is simply because they have nothing to die for. They have nothing which really propels them apart from the hum-drum day-to-day and their next pay-cheque. Therefore they live spiritually deadened lives where art, creativity, freedom of expression, logic, philosophy — all these questions, all these areas — are dark to them. The twenty-four hour news cycle keeps them trapped in the dark, in a corridor of this day and tomorrow and our little events hither and thither, not anything of substance linked to the past and how we form ourselves and where we come from: our identity. And it isn’t just the native English or British who are prey to this, pretty much everyone who lives in a materialistic, multicultural society will fall prey to this. This tumour is spreading all over the world. Tokyo: a man in Tokyo, to quote a friend of mine who will be watching this when it’s all done… he said to me, “A man in Tokyo — a city of fourteen million people — a man there will murder himself because he’s lonely. Now,” he said to me, “I don’t know if that’s right or wrong, but I know there’s something not quite happy about that, something not quite comfortable about that. The fact that this man murdered himself.”3 People kill themselves everyday in our big cities because they feel alone, even though they’re surrounded by faces.4

I can see this even as I walk through Exeter, where I come from… where I was born, a little city in the southwest. It’s a lovely place, the cathedral, the quay, two miles from the countryside…5 there is plenty of value and history, and the old Roman walls still hold strong (then the city was called “Isca,” a fortification of the Romans’ before they left in the three-hundreds). And even as I walk through the city center and I see all the… this mass of faces, this mass of people, of bodies, of stuff; I don’t see anything which I relate to. There is no sense of community, of brotherhood. You know, most of these people, they don’t have my back, and I sure as hell don’t have theirs. That isn’t obviously how it should be, and it isn’t an indicator of a healthy society which has a future. If you only exist to look out for yourself, no-one’s going to defend you, no-one’s going to protect you. If you can’t defend others, you will not also defend yourself and vice versa.

Now, I started all this blogging and being very opinionated and edgy on the internet as a way to kind of express my frustration. Going through college, while I… I was at fourteen/fifteen where I really started to feel really dissatisfied with youth culture and parties and drugs and pop music and all this crap. It bored me to death! People going on about drugs and parties and, pardon my French, but, shit; I didn’t feel any… I wasn’t impressed. I wasn’t even interested. People would brag to me that, “Oh, this new drug I’ve tried…” [Audience member: “…couldn’t identify.”] No — I couldn’t identify. I couldn’t understand why people enjoyed doing these things. I couldn’t understand what there was of substance here. Right, you’d go to parties, you’d get pissed, you’d fuck people, and you’d do it again and again and again. That bored me to tears. I became very lonely; and I went into college, into Exeter College, I actually became very depressed and I dropped out because I just couldn’t… I suppose I entered an existential crisis, as maybe pretentious as that sounds, but as much an existential crisis a fifteen/sixteen year-old can enter, that’s what happened to me. And throughout my adolescence and recently… plagues of, thoughts of suicide; all these things, they linger — and not just for me, but for many young people.

We’ve been born into a world which tells us we cannot be who we are — you know, political correctness, all these speechcodes, so on and so forth, they are a symptom of a deeper problem which exists at a metapolitical level. The fact of the matter is that our leaders have betrayed us. The people in control of our society, they’ve led us into a dark corner — and no it isn’t just the Jews, alright? (We’ll get to that later… maybe it’s a bit too controversial…) But, the people in control of our society — anyone at any position of power may have forfeited their role in that hierarchy. People in [the] Church; people in government, the local government; people in bureaucratic bodies like the European Union et cetera — they have all forsaken the long-term existence of their civilisations, which they should be serving, not vice versa; they shouldn’t be served by their populations. They are not in their office with those responsibilities to be served by the people they govern, protect, lead, guide, educate, so on and so forth. They are the heralds of a particular civilisation, a particular society, a particular community, which has its own destiny and its own meaning. And these… we could say, global elite, nowadays — but they’ve forfeited their role to these people who put them in positions of power, [for] what? Lives of money and luxury. Angela Merkel… best example of this, and what she’s done to Germany — Germany will see civil war in the next, I will predict — and this is on tape — fifty years. You will start to see serious… Even in the past two weeks there have been multiple terror attacks. Women and children blown to pieces. In Nice, babies were crushed beneath steel and concrete. [Audience member: “…allegedly.”] No, no, no. But the fact remains that these things could’ve been very easily prevented. And it isn’t about bigotry and hating everyone, it’s about insuring something as simple as a sensible immigration policy and not fostering philosophies and ideologies which undermine the well-being of the native populations of these countries. It’s quite easy to do. Obviously, going off the backlash of the last World War — against which there was a huge ideological backlash, a response to, in the sixties as we know. There’s a lot of fuel there; the car can keep running for quite some time. But I think we are ending it, I think the game is slowly coming to be given up.

And this relates to me doing videos, websites — a couple of people here today know of this sort of thing, who’re involved in these communities on the internet which involve thousands of people from all over the world. We would meet-up in real life if it was easier moreoften, but the internet facilitates these things rather well. But the reason we want to discuss these things and explore these things and understand what politics, philosophy, et cetera, history… is so not only can we get a better sense of what actually is happening in the world, what actually is going on in the world aside from media lies, misinformation, half-truths our politicians spew at us, but also find the meaning in our own lives. And this gives security and moral security and existential security in our own lives. This society has forfeited this being given to us. Many young men I know have grown-up in fatherless homes, myself included; have suffered abuse, neglect; life without a leader, without a guide, a role-model, someone to look up to and to learn from. These things are fundamentally lacking in our society, not only at the micro level of individuals in fatherlessness and so forth and so on, but also at the macro level; our politicians lie, our banks destroy currency, the Church practices immorality. All the, as I’ve said, traditional designators of morality and order in our civilisation are crumbling because the actions of men are degenerate, because the actions of men are selfish, [men are] self-centered, and not considering the long-term implications of their actions, and what facilitates their actions in the very first place.

That isn’t to say that my blogging and YouTube and all the rest of it is going to change the world — no, it isn’t. But if I can change the minds of maybe two people, as Brahma said to Siddhartha (Buddha) when he found Enlightenment, it doesn’t matter if you just convince one person — one person — it will be worth it just for them.

Now, there’s a lot more I could kind of say regarding politics and complaining about the status quo, and there is a lot to complain about — damn right! But I want to have a look at what drives me kind of personally. My two biggest influences: one of them is the late orator, I suppose, philosopher, writer, Jonathan Bowden, who had some involvement with some of the people here tonight, and I’m very glad2 to be here and I’m very honoured to be part of this kind of connection. The second was an Italian esotericist by the name of Julius Evola. Now, the Freudians might say I’m only looking up to these people to find a “daddy-figure” — there’s probably some truth to that to be told, but I can’t think of any better men. These people led their lives with energy and vigour and passion and uprightness, which is almost invisible in our contemporary world today. Although Bowden only died a few short years ago, his influence has superseded his mortal life, and he continues to teach, and to inspire many people; not just people who are politically interested, people who, like me, look for a higher reason than just having a political opinion, who want to find an existential reason; a reason to live, a reason to be, a direction within which to move forth into. Bowden inspires not only myself but many others, many thousands. Interestingly, his talk on Julius Evola, right now as of the recording of this speech, has about fifty-thousand unique views on YouTube. That’s fifty-thousand people! But comparatively, Julius Evola, a man who had some serious influence in Italy during their Fascist period, also in Nazi Germany — although, he was never a fascist or a national socialist, in fact he called himself an antifascist, and his first publication was lamenting that fascism wasn’t extreme enough! That’s why he was an antifascist! Then he did write his Notes on the Third Reich and Fascism Viewed from the Right. But these people, you look to their lives, you look to their stories, you look to how they behaved, and unfortunately how they died — but you see immense meaning and immense profundity to the existence of such individuals, and there are many individuals like these people who’ve come and passed; there might even be some in this room, there might be some who’ll watch this, there might be many out there right now. But the point stands that even in our age of dissolution, materialism, manipulation, illusion, there exist people who go against the grain, and it is them who we should look to for order, meaning and morality.

I’d like to just finalise by again thanking David, and thank you my cousin and thank you Ollie and everyone else for having me here. What I’m doing is on the small scale, though, like I said, if it effects a few people then it’s worth it, and also, it’s worth it for my own personal development and existence. Now, the community I’m part of, an extension of the New Right; the Reactosphere, the Alt. Right, whatever you want, whatever special term you want to use — there’s a reason why young people, especially men, are waking up and looking at the world as it is and saying, “Something isn’t quite right.” Looking at the world and thinking, “There’s something not quite right about the trajectory of our society.” — in America, Britain, mainland Europe, the directions of our societies [are] not comfortable. Where are we going to be in a hundred years? Two hundred years? We have records of human civilisation going back fourty-thousand years, and yet, never before [have] there been events such as the ones transpiring now, especially in mainland Europe concerning the past two years. We are entering a dark period in history, not only dark because it’s going to get bad — it’s going to get worse; you think there’s problems now, you’ve not seen nothin’ yet — but also it’s dark because these corridors we’re stumbling through are… they’re dark, we don’t know what going to happen, we don’t know what could happen. We know that some people will say, “Oh he’s just being paranoid, everything’s going to be fine forever.” Yes, tell that to the Romans, tell that to the Celts, tell that to the Christian Egyptians, Christian Turks. Societies are fragile, they are complex and they can be easily destroyed — but only if you let them. There is the fact of human agency and free will to be considered. And if we continue to fight against the grain, not only are we representing the undercurrent beneath us which seeks to overcome the troubles around us, but we also further it; it works in a kind of cycle, it snowballs.

So, I think with that, thank you for having me.

1 For some bizarre reason I begin to formulate one point, to replace it mid-way as if I was half-way into another. I can’t remember doing this.
2 Unintelligible in the recording, but I’ve made an estimate as to what was said.
3 I misquoted my good friend, Alexander. His original words were: “A society is a system of relationships, of agape and brotherhood, not economic utility. We’re people, not insects. In the tragicomedy of metropolitan life a man in Tokyo, with a population of ~14,000,000 people, murders himself because he’s lonely — because HE’S LONELY. I don’t know whether to laugh or cry at that, but I know it’s wrong.” [Emphasis original.]
4 On the tube ride back to the coach station that evening, the announcer said that one of the lines was down due to someone being killed after throwing themselves onto the tracks in front of a train.
5 I was going to talk about the untouched villages two miles out into the countryside from Exeter, but my brain decided not to complete the point, similar to what happened with footnote 1.


5 thoughts on “Moderns Against Modernity

  1. “In the tragicomedy of metropolitan life a man in Tokyo, with a population of ~14,000,000 people, murders himself because he’s lonely — because HE’S LONELY”. I heard Bowden when reading that passage. Nice talk. Succinct and bleak with an undercurrent of stoicism, of future survival through strife.

  2. Adam,

    Watched this speech when it was posted and thought it was fantastic. It was a great performance for your first public speaking gig, content was great too. Very accessible for newbies. It would be great if you could do more of this kind of thing and become a sort of “official spokesperson” for Reaction in the U.K. Again, very good work here, Bravo sir.

  3. I spent the day realizing that my life in America has no real meaning. I was explaining to a friend how one could feel a sense of pointlessness about every facet of ones life while simultaneously achieving improvements in work and home life. I’m fairly successful in relationships, home and occupation, yet it truly doesn’t matter whether any of this exists. I don’t value it, yet I strive in it. Why? Because it is Easier to successfully strive than it is to neglect your affairs. modern life is the problem. I suppose that work in the direction of overcoming modernity is the only thing of real value.

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