Reverence For The Obscure

The best of us cannot and will not accept that we are supposed to work just for the maximization of global welfare, for the brief well-being of billions of people unrelated to and irrelevant to us.

While we are told that the treadmill until death is our only option, in the meantime we are running short of everything, both tangible and intangible, that is rare and indispensable. Common men do not really have any dignity, culture, or race to lose, in the view of the mainstream herd.

But the best of us cannot be unconcerned by the state of affairs. Not because of some disturbances in global peace or in the sum of moral good, but by the fact that the headless multitude is steering not just mine or yours, but every imaginable future into abyss because of pure pretense.

This icky human pretense insists that it furnishes what it will never, under any circumstances, be able to provide: responsibility, consequence, and understanding. This misguided notion has recently reached the absurd heights when the best of us are expected to bargain with the masses for our very right to live and to have some continuity.

Common people will never reciprocate with the levels of fairness, leniency, and magnanimity with which the best among us tend to treat them out of hand. This is, after all, one of the limitations which makes him what he is. But the best of us no longer has dignity, culture, and race to lose!

~–~

If anyone finds himself in disbelief that any of this could happen or surprised how we so quickly ended up at the brink, a few hours in silent meditative analysis will show him that every political issue is inevitably multiplied proportionally to the increase of the mass. We stopped looking at genuine leaders and philosophers to orient us toward excellence and gave our direction to shopkeepers, bureaucrats, and political actors as a result.

We pay for this error with unbearable shallowness in every field of life, and finally, in the present age, it has depleted us completely. There is simply nothing worth living for among the things that the common man, mainly to just support or amuse himself, is producing.

It is now a universal demand for the eagle and the snake to become a worm, and higher classes, social positions, and intellectual elites to which one is expected to aspire have become no less wormlike. Not only they are selected by already compromised standards, but they are products of society which is just imitating past institutions and occupations removed long ago from the reasons to which they were originally brought.

Neurotic upkeep of this imitation became a priority, as, in all cases of utter cluelessness, there is a genuine expectation that it will generate the same results as it did during our time of greatness, despite being a pale imitation of what came before.

~–~

In this way humans in herds like to make values absolute and universal while deluding themselves with appearances, mentally trapped in a state between blind devotion and godless conventionality. Here belong both the virtues of a much revered common man who, when removed from its proper context in fact become the gravest of our problems, and supposedly vertical hierarchies which are reminiscent of a play where children are giving themselves distinctions and roles, more interested in feeling of elevation resulting from it, than the dignity of the function and the task itself. It is a part of this feminisation of society about which we were warned so much in the past, as it is in fact much broader phenomena than its name implies, and runs much deeper than even most honest sociology is able to admit.

To induce your neighbour to have a good opinion about yourself, and then to honestly believe in that opinion: who could match women in this trick?

What is left of our civilization and now continues merely as available pleasantries and comforts for the masses, was possible because of leadership or perhaps even prevalence in the past the type of man who cared for the long term consequences. It requires ability to think beyond one’s own lifespan and toward some transcendental goal.

Current conditioning excludes aspirations of this sort, or even some basic understanding of their importance. Civilizations are built in order to clear some basic obstacles in this pursuit of greater things, but subsequently those higher goals themselves were intercepted by ideologies, such as progress and equality, posed as neutral and desirable phenomena. Since then they are constantly redirecting precious energy of our people toward universalist, symbolic causes and delusional quests and likewise not much is left to those who have their worth on planes different than the ones envisioned by utilitarianism.

Whenever there are still some residues of aristocracy found in our people, they are more or less consciously trying to somehow liberate themselves from this misery, as can be seen in already a long lineage ranging from orthodox conservatives, through salvageable part of countercultures, to every reasonable misfit of today. But even the least conscious among us are instinctually feeling that something is wrong and are involuntarily revealing symptoms of it: a metaphysical aftermath of a great misplacement and a great leveling.

It is not, however, about some antiquated delicacy that needs to be protected or about having faith in pretty but ineffective ideals. It’s just that innate functionalities are inexorable. That the overall life-draining inadequacy and misplacement, in itself being a consequence of not adhering to the most reasonable and natural order, became so glaring, indicates only, that it affected severely the largest and most visible portion of population, our lower/middle castes, which supposed to be, as we are always told, beneficiaries of Perpetual Revolution.

(…) every citizen should do some one thing, to what he would have the greatest innate dispositions. (…) doing one’s own work and not meddling in others is justice.

One shouldn’t blame a colander for inability to hold water. Accordingly, lower castes simply shouldn’t be asked about anything of importance, as even their very presence in the field of politics is catastrophic by implication.

Anything else is a denial and a pretension of a man made ideologies or religions as the meanings behind even the most basic and supposedly universally shared concepts appear to be entirely different between castes. Good, beauty, love, even work — a spiritual prole (someone who is a prole by his genetic intelligence, biology, and moral core) understands them according to his capability and, at best, is content with repeating the motions without any real sense behind them.

In domains left to his judgment, even what supposed to be sublime and profound sits firmly on the level of shallow and mundane representations. And while it is understandable that within lower-to-mid castes it arose from the need to have some averaged, easily communicated and secure norm, we mustn’t be, somewhat secondarily, coerced by it into thinking, that that’s all there is.

~–~

Distorted by our deficient perception and surrounding us inept applications, but also buried underneath of terrible accumulation of nonessentials, rationalistic systems and moral evaluations, lies true, or at least truer, more genuine forms of ideas. This is the reason why critique shouldn’t really be exercised in order to, as often happened in the past, abolish the concepts themselves, redefine them in some perverse way or fatalistically equalize with their opposites (relativism really wasn’t proposed out of philosophical sincerity).

In the same manner we shouldn’t haphazardly banish things, which are deemed wrong according to such common knowledge. After all, who better than us, Europeans, learned a lesson on how suicidal can be the praise of unconditional good or how catastrophic can be treating death as an absolute evil? This probably remains the most bewildering discovery amidst modern confusion: that the things which are universally acclaimed as morally good and desirable in fact are harmful and destructive.

I am a part of that force,
That always wants Evil and yet always makes Good”

Here, rather than ideology contrarian to some particular cause, a form of disbelief is advisable:  nihilism — a simple and handy device for those who in their moves are firm enough to not be drawn into indecisiveness and apathy, or overwhelmed by myriad of possibilities which, such as the figurative death of God, may be opened by it.

Many acts were done in the name of it by those unfit, but what actually must be done is intellectual and spiritual work. Whether nihilism may merely clear the way from the rubble or be the ultimate epistemological method, its task can be effectively expressed in tautology: “there is only what there is” in a sense not omitting metaphysical elements of reality. It reduces accumulation mentioned earlier, especially of lowest, social level and brings ideas back to their core, most necessary meanings.

In getting closer to the elemental sphere, so called “extremes” are good point of reference as long as they are understood as fullest, most profound applications of ideas, along with all things, which are simply “real”, obvious and undeniable, just as they naturally tend to be if only our rationalist mind doesn’t start to play with them; it is an essentialist approach, which leaves human assumptions and wishes aside on behalf of a clearer, yet not reductivist view of reality.

In the end it shares surprisingly lot with true variants of conservatism: informal, non-ideological nature (“What is conservative today cannot be derived from the word or the history, but is decided in the turmoil of the day”), recognition of the same reality based and time attested solutions, as well as reluctance to rigid doctrines and hollow radicalism.

~–~

After the nihilistic removal of the superfluous there is a need to determine some of the more complex meanings. However, to discern, to finally grasp correct meanings in a fixed context is one thing. To overcome their detachment and displacement from the broader context, where they are finally able to reveal their non-symbolic attributes is another.

The task seems to be twofold then: 1) to disdain the static of common, conventional (which means brought down to the lowest common denominator) expressions, notions and meanings, which ideas always acquire in the hands of those, who are simply unqualified, thus aren’t reaching the thing in itself or, conversely, are excessively focusing on thing in itself, ascribing to it attributes and evaluations in absolute terms and assuming its meaning likewise; and 2) to reestablish them through relations, as we may discover instead that meanings are probably always contextual, appearing in an recurrent, intertwined patterns not dissimilar to the way in which the structure of DNA is ordered, and that they need to be read in their whole complexity, along with their immediate interconnectedness.

~–~

Gifted with this type of understanding or recognition are the natural higher castes. This usually means the aristocrats of the blood, nevertheless they must also be sought under different conditions and names, because we cannot rely anymore on the old titles and traditional occupations, nor trust the modern institutional ways. Instead of meritocratic ones, as they’re yet another product of rationalistic reductivism, such aristocracy of the spirit is by necessity defined by loose, yet essentialist criteria.

Their genius is that all of the surrounding complexity is immediately encapsulated in their conclusion, decision, or work of art, as effortlessly as accurately. Not only they are able to read in depth, but also to extract meanings from the vast net of relations and metaphysical patterns which to others are obscure and confusing. The insight into intangible strings moving behind the scenes (though being in the plain view all the time) is obviously crossing into fields considered “unscientific,” irrational, intuitive, even occult, none of which our society can possibly acknowledge.

This offends both the neurotic liberal bourgeois and an instinctually resentful prole. But it is also this insight, sometimes in the form of a distant feeling or vague inspiration, which animates the most remarkable among us, even if they are working on singular, transitory phenomena using contemporary tools and explanations, and presenting the results in clear categories for the sake of communication.

~–~

The ability to discern or perceive otherwise said patterns, combined with intrinsic potential to act with this knowledge in mind is what ultimately, among all of the virtues traditionally associated with higher caste types, constitutes their natural legitimacy. Life simply tends to be better around and due to those people and it is best advised if they assert themselves without misguided conceptions of fairness, even above any formal structures of systems, whose checks and balances were in-built precisely to lay barriers before them.

Naturally, in the epoch of dominance of materialist elements this legitimacy is thoroughly questioned. There’s obviously an outright biological reflex against it among revolted lower classes, but it’s the class of eternal pretenders, who time after time prove to be the most detrimental to the traditional, organic order. So exalted by hijacked, dead shell of conservatism, the middle classes (and those aspiring to get into their ranks) are burdened with serious deficiencies, which are nonetheless simply faithful to their specialization.

~–~

Middle class people tend to be clever, pragmatic, and effective in narrow contexts, but they lack instinct or any care for continuity, and if placed at the helm, in the long run they lead to a dead end. In the wake of conductive socio-economic transformations, through their platform, liberalism (and essentially in line with Christian outlook), they managed to permeate every aspect with this deliberate obliviousness.

Responsibilities and competences were delegated from the individual and dissolved in institutionalization, while popular pretense of individualism banished natural authority and ability to create values and establish standards into a “personal sphere,” where it became nonobligatory like a trivial choice or preference, thus effectively neutralized. And while it is deemed appropriate to officially endorse many noble anachronisms such as honor, character, or auctoritas, the bourgeois middle classes dress up in it like in any other attribute flattering the ego, even cursory glance is enough to tell, that this endorsement is purely declarative and that those traits and their function remain for him completely incomprehensible.

Après moi le déluge.
– Liberal wisdom

From the temporal perspective, it’s the liberation of the masses and political and economic solutions accompanying it that inevitably causes overload, especially given that lower castes are able to manifest and realize themselves solely through basic, materialistic aspirations. But the ideas, human types and the issue of misplacement and inadequacy detrimental to everything we undertook since are essentially ahistoric and mustn’t be subverted into some puny class matters in a Marxist sense. Similarly, there cannot be any compassion as we know it today.

The reason for certain insensitivity of the “evil” conservatives toward materialistic class struggles is the exact same reason why there is so much concern about them among the masses — every petty individual demands what once belonged only to the kings. And modern society, in a sense, secures that along with the universal reign of mediocrity and right to be unaccountable. That the resulting hierarchy is mercilessly exploiting ordinary people is true, but so is the fact that it is built and constantly renewing itself in their image and likeliness. In other words, the people exploited by this are the ones who created it through their Revolution for equality and the systems of democracy, consumerism, and high tax wealth transfer that they have created.

Instead conservatives seeks to turn over the whole table on which this so called “struggle” is taking place, as it is based on misconceptions about the essence of legitimacy as well as the function and relations of wealth and power. In reality, the most provoking, external signs of status are “meant” specifically for the eyes of the lower castes as it’s the only language they understand, and basically also the only one left.

~–~

Since modernity isolated itself from metaphysical aspects of reality, its values, including its supposedly loftiest heights, were built and selected solely on basis of such incomplete view. Whereas reading of a whole pattern might give some of the much needed nuance and relativity to things of less obvious alignment, like death, violence, inequality, hate, discrimination, evil (also in the sphere of ideas), along with their both actual and symbolic representations, herd, which thinks in simplified, absolute categories sterilizes its world from those necessities.

In its mind and according to its limited understanding of good, every inconvenience, everything that isn’t welfare, anarchistic freedom and non-confrontational solution constitutes a threat. It is an illusion of course, because the very moment when it reaches this ideal is when it starts to cease to exist. Contradictory to life and extremely vulnerable to things more real than its morality and the artificial social environment it produced, it turns out unable to even sustain itself.

Instead of some kind of ascension or enlightenment it faces the banal fate of disobedient herd, which by its own stupidity is now picked by diseases and predators and amounts to nothing but a dead weight that will nonetheless try to drown the best of us with itself.

~–~

What ha been stated above is really nothing more than an outline of principles with which naked reality screams, but references to which can also be found in every legitimate tradition not skewed by modern interpretation. Majestic, fundamental and all-encompassing, and yet subtle, almost intimate, they aren’t gratifyingly symbolic, sufficiently vulgar or easily malleable into convenient slogans.

As such, they escape perception of the modern society and prove to be difficult to utilize for the purpose of political warfare, but that only points to their non-human origin. The order based on them, just like the essence of true conservatism, which predates any –isms, was recognized and under various names endorsed by great men from broad spectrum of contemporary movements and affiliations, whose perhaps biggest fault was always overly generous projection of their own capabilities on the masses. Case in point: freedom, tolerance, and every other idea which has since lost its noble differentiation and is now rightfully scorned by the Right.

Those who would like to see scientific proofs or detailed plans on how to reverse decay must realize that they are demanding yet another artificial construct of a rationalist mind, too presumptuous and pretentious to consider its shortcomings and deceptiveness. Similarly, there is no need to produce excesses of theory, as things tend to come into place organically after a certain point.

Above is a dissection already crude enough, though performed with necessary recognition of the very limits of modern Western man’s acceptance of metaphysics. Some people will hit the mark flawlessly, instantly recognizing larger parts of structure, often without using any concrete method and skipping preceding process entirely; the process which they don’t even have to understand. For the rest of us it will forever be a tiresome exercise conducted from some written theoretical guidelines, from which lesser minds without a doubt can only create someday yet another failure and misery.

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Author: Max Schoenbach

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