We live in an age of chaos. Governments lie, banks steal, schools stupefy, studios desecrate, families do not procreate, women do not love, men do not fight, and children are orphaned both physically and spiritually. The Modern world, characterised by its propensity for levelling egalitarianism on all fronts, furthers its descent downwards to nothingness by forsaking notions of beauty, truth, courage, honour, duty, order and righteousness. All that has happened can be summed-up in one word: oblitus, forgot. The root of the word “obliterate” describes not a process of violent carnage and havoc, but the ageing process; the slowing-down, the loss of memory, the enfeebling, crippling nature of decay: that which follows the eternal slumber of death; following the eyelids fluttering in one last sign of life, the body shuts-down and begins to fall apart, to fall back unto the earth and its endless becoming. As an attempted counterbalance, Modern man seeks ever-increasing heights, speeds, thrills and intoxications in order to fill the void left in his tattered soul — but it is never enough; he is never fulfilled. Lost and dazed, he stumbles through dark corridors; entranced and zombified some days, hysterical and screaming others. The lack of purpose evidenced by his values, or lackthereof, leads him to madness and inconsistency. Control itself, in the name of smashing “tyrannical” rules, is shunned, and Modern man enslaves himself to his animal portion — forgetting his dualistic nature as the ground made risen to touch the sky, his lower half is rendered invisible; though evidence of its existence is clear to see for those who still have their eyes.
Art and poetry, no longer conduits for the divine and immortal, are reduced down to nothing more than childish ramblings and pseudopolitical “statements” which aim to shock and destroy instead of liberate and inspire. The father is shunned as the harbinger of oppression; guidance is confused with violence. The mother is dishonoured as the symbol of dull enthralment; stability is confused with inability. Both the pillars of individuality and society crumble and all that remains is an infinite grey horizon. This is the Modern world and all which its adherents celebrate and worship. Make no mistake: every “liberal,” every “progressive,” every “humanist” reacts with perverse, sexualised joy at the sight of a culture destroyed and its practitioners uprooted and left to drift alone in the vacuum of materialism. With every tradition forgotten, every god killed, every poet silenced and every king put to the guillotine, the Modern comes closer to climax. He wishes for nothing short of a world wherein there are no distinct people, groups or beliefs; wherein everything is one — where everything is absent; for there is but one state of equality in this world: death.
Knowledge is lacking in the Modern world; knowledge of order, of how a society should be ordered to ensure the bright-most blooming of man’s soul; that potentially ornate rose. But that of which knowledge is most lacking is in fact his very self — Modern man is as such because he does not know himself. Uprooted from tradition, race, culture and order, he wanders from place to place; to him the whole world is an enormous shopping mall full of exotic foodstuffs and quirky languages. Religion to him is but a fashion statement which changes with the wind — as such also are all variables beyond “human” (and that is increasingly becoming a matter of debate nowadays). To Modern man, his identity is a reflection of his most trivial and temporary of emotions. Modern man defines himself with one maxim: “I want, therefore I am.” A semiconsciousness beholden to a body free to mutilate and scar, Modern man is a brain in a jar dirty and foul. His machines and gadgets dull his mind, his food and water poison his body — in a matrix of his own creation, the spiritual peasant is all too willing to submit to the twisted institutions which further such miserable conditions. The ultimate nobody, Modern man exists solely because he has nothing to die for. The first step for anyone even vaguely differentiated, then, is to stop wandering and to stay still. To consider the questions of who he is and why that is so.
Firstly, do you consent to life? Do you say “yea” or “nay” to the question of life? Choose now. If you choose “nay” and you are genuine in your conviction, you will end your mortal life immediately, otherwise you are a hypocrite and a coward and cannot be trusted or respected whatsoever — and you will take your indecision to the grave where you rightfully belong. You have been flung into existence, and must invest your will into this question: do you choose to accept life which has been given to you and everything it may bring — good and bad — or do you choose not to? This is the fundamental question for the differentiated man in our era of dissolution and destruction; will you stand as a man amid ruins, will you choose not to, or will you be undecided and ultimately crumble in your indecision along with the rest of contemporary society?
Secondly, now that you have presumably said “yea” to life, do you consent to yourself? Of which continuum are you a part? Which destiny flows through your veins? Who were your ancestors? What are your roots? What is your race? You must establish beneath yourself a firm foundation to stand upon if you wish to move in any other direction. You have said “yea” to life, and now you must say “yea” to yourself — and again, the only alternative is suicide. Let it be clear that our definition of “race” here is not merely one’s biological dimension, but rather race in its fullest meaning which I have addressed repeatedly. Race is a quality to be attained, to be affirmed, not something one is just born into by happenstance. It must be actively realised and contextualised, for by realising one’s race, one realises oneself, and so one realises — in essence — the divine refracted through the prism of a particular flavour of man. Man properly understood has one foot on the Earth and one in Heaven; he is the bridge between the two, and neither can be neglected — and that brings us onto our last question.
Thirdly and lastly, now you have consented to life and to yourself, do you consent to God? Do you accept your nature as a human being of a particular type who has been imbued with intelligence through which the absolute can be glimpsed? Do you accept your place as a manifestation of divine will? Do you accept the responsibilities which come with the invocation of the divine and the understanding that a life fully realised is a life close to God? The act of accepting guidance is necessarily one of order, of power-through-submission. By prostrating oneself before the superior, hierarchy is established to the benefit of the lesser; in fact the lesser is empowered through this act, and, through the relationship with his superior, attains a higher station for himself. Thus atonement is indeed a conquering action. Doubt and one’s infirmities are cast outside of oneself, and one is purified through surrender. In this act, the true self is given a chance to flourish without the constricting nature of ego and illusion. The opening of oneself upon the altar, and the letting-in of divine force is the ultimate form of transmutation; in this moment man is redeemed of his chthonic entrapment and ascends towards the firmament. This is the mantle of the Christ-figure, the conqueror of darkness and the stone upon which the temple rests. The center of the world in him, with order in the form of the Word, logos, emanating from his lips.
By answering these questions — Do you accept life? Do you accept yourself? Do you accept God? — we hope that the differentiated man finds a path to follow. Good luck.
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