Could great men thunder
As Jove himself does, Jove would ne’er be quiet;
For every pelting, petty officer
Would use his heaven for thunder,
Nothing but thunder. Merciful Heaven,
Thou rather with thy sharp and sulphurous bolt,
Splits the unwedgeable and gnarled oak
Than the soft myrtle. But man, proud man,
Dress’d in a little brief authority,
Most ignorant of what he’s most assur’d,
His glassy essence, like an angry ape,
Plays such fantastic tricks before high heaven
As makes the angels weep; who, with our spleens,
Would all themselves laugh mortal.
I wrote at the time of Trump’s electoral victory that his victory constituted a rearguard action. I said that white people had lost a war, and Trump’s election could forestall the massacre of the retreating whites. Nothing has happened since the election to make me change my opinion about the nature of Trump’s victory. But I seem to be in a minority of one. A whole host of ‘conservatives,’ such as Ann Coulter, expected all sorts of miracles from Trump. When, in their opinion, he didn’t deliver the miracles, they condemned him and started looking for another miracle man who would follow their advice. But there will never be an elected official in the United States who is better than Donald Trump. As was the case with Andrew Jackson and Theodore Roosevelt, Trump only partly believes in American exceptionalism. That non-American element in his soul gives Trump, as it also gave TR and Jackson, the courage to occasionally act according to the instincts of a white man rather than the theories of the experts. Such a man is the only type of man who can do any good for white people. Granted, a rearguard movement will not provide white people with victories, but to look for victories within the democratic process is to seek redemption from the devil. Who is foolish enough to seek redemption from the devil? Apparently Ann Coulter and the legions of conservative pundits are foolish enough to seek redemption from the devil.
Oliver Goldsmith is oft ridiculed for stating that everything new was bad and everything old was good, but Goldsmith was right. When he said that everything new was bad, he was not referring to indoor plumbing or something else of a material nature, he was referring to the spiritual ordering of society. Society must always, Goldsmith maintained, be grounded in the Christian faith of the European people. New systems of government which placed God off to the side in preference for manmade theories of government were to be shunned. Scott was of the same opinion as Goldsmith:
An established system is not to be tried by those tests which may with perfect correctness be applied to a new theory. A civilized nation, long in possession of a code of law, under which, with all its inconveniences, they have found means to flourish, is not to be regarded as an infant colony, on which experiments in legislation may, without much danger of presumption, be hazarded. A philosopher is not entitled to investigate such a system by those ideas which he has fixed in his own mind as the standard of possible excellence. The only unerring test of every old establishment is the effect it has actually produced, for that must be held to be good, from whence good is derived. The people have, by degrees, moulded their habits to the law they are compelled to obey; for some of its imperfections remedies have been found, to others they have reconciled themselves; till, at last, they have, from various causes, attained the object which the most sanguine visionary could promise to himself from his own perfect unembodied system.
from Scott’s “Essay on Judicial Reform” quoted in John Gibson Lockhart’s Memoirs of the Life of Scott
The American and the French Jacobin experiments in democracy were both experiments in philosophical presumption. The presumption was that Unitarians, deists, and atheists could come up with a government that could beat the tradition-laden, code-of-chivalry governments of old Europe hands-down. And what has been the result of the philosophical presumption of the great utopian theorists? To say the result has been a disaster would be a gross understatement. The American Civil War, the First World War, the Second World War, and the incredible displacement of the peoples of Europe after the Second World War were all the result of utopian theories of liberal government triumphing over the traditional, time-tested governments of old Europe. And the modern displacement of the European people in preference for the colored heathen from the swamps and bogs of heathendom is the result of the rise of an utopian elite that wants nothing to do with anything from old Europe – which means the exclusion of the white race and the Christian God from the new utopian nations of Europe.
Burke did much to dissuade Europeans from following the Jacobins, but there still followed in the wake of that revolution a whole host of liberal conservatives, men such as Macaulay, Toqueville, Weaver, and later, lesser lights such as William F. Buckley Jr., who thought democratic ideals were not incompatible with conservativism. Those ‘enlightened’ liberal conservatives did battle with the mad-dog liberals throughout most of the 20th century before they finally succumbed in the latter half of that century. There are now only pathetic remnants of liberal conservatives who play with abstract theories of government while all the forces of hell govern the country. What was missing back in the 20th century when there were two utopian camps – the mad-dog liberals and the conservative liberals – was the poor, unaccommodated, common man. Everything was done in his name, but he was a mere abstraction. The common man does not get his knowledge of life through old books and documents, he gets his knowledge of life through the traditions and prejudices of his people. If you cut the common man off from the traditions and prejudices of his ancestors you have left that common man at the mercy of the purveyors of modernity. He has no touchstone of reality, but that of an ever-changing present which tells him of the evil of his past and the bleakness of his future. So to whom can he turn? He can’t turn to God, because the liberal elite has placed God within the confines of liberalism. So the question remains – whither goes the white man?
All the liberal-conservatives in one form or another acknowledge the wisdom of Burke. And yet they reject the insight that is at the heart of all his thought. He believed, with St. Paul, that the folly of God was wiser than the wisdom of man. He did not believe in the double revelation theory of the scholastics, that there was one type of revelation for the thinking, reasoning man and another type of revelation for the unthinking, irrational, common man. We are all common; we need the wisdom that is passed on from heart to heart, because that instinctual wisdom of the blood connects us to Christ. We cannot go it alone with the powers of our intellect. Burke, whose intellect was certainly as great as any of his contemporaries, did not think he could walk away from the wisdom of his ancestors and still retain his Christian faith. He had that charity of honor which compelled him to reject the wide gate of pure reason in order to enter in the narrow gate of instinct, prejudice, and revelation. The modern liberal conservatives have taken the path of reason. They want to show the mad-dog liberals that they are the smart ones. But the mad-dog liberals will never be convinced by reason because we are not governed by reason, we use reason to support our passions.
In every doctrine which wins men over to it, the sophistry it contains is less potent than the promises it makes; its power over them is greater through their sensibility than through their intelligence; for if the heart is often the dupe of the head, the latter is much more frequently the dupe of the former. We do not accept a system because we deem it a true one, but because the truth we find in it suites us. Political or religious fanaticism, any theological or philosophical channel in which truth flows, always has its source in some ardent longing, some secret passion, some accumulation of intense, painful desire to which a theory affords an outlet…
And what passion governs a people who have cut themselves off from instinct, prejudice, and revelation? The same passion that animated Adam and Eve – “Ye shall be as gods.” Which is the same passion as Robespierre’s passion:
Hence, far from looking upon himself as an usurper or a tyrant, he considers himself the natural mandatory of a veritable people, the authorised executor of the common will. Marching along in the procession formed for him by this imaginary crowd, sustained by millions of metaphysical wills created by himself in his own image, he has their unanimous assent, and, like a chorus of triumphant shouts, he will fill the outward world with the inward echo of his own voice. -Taine
The common man — and I am not talking about the common man as in proletariat or some other abstract entity, I am talking about the unaccommodated common man that Lear discovers his kinship with in that stable:
Poor naked wretches, wheresoe’er you are,
That bide the pelting of this pitiless storm,
How shall your houseless heads and unfed sides,
Your loop’d and window’d raggedness, defend you
From seasons such as these? O, I have ta’en
Too little care of this! Take physic, pomp;
Expose thyself to feel what wretches feel,
That thou mayst shake the superflux to them
And show the heavens more just.
-The Tragedy of King Lear
The European Everyman, the common man, is not separated from the poets of his race. His faith is one with Shakespeare, with Burke, and with St. Paul. They see with blinding sight and articulate the vision, but the vision is not unlike the vision that is in the Everyman’s heart. But there is a great divide, an impassable divide, between the European Everyman and the Gnostics of mad-dog liberalism and conservative-liberalism. The Gnostics of both camps have built their own Towers of Babel from which they hurl thunderbolts at the other tower. Both groups of Gnostic Babylonians enjoin the people to enter their camp, but no matter which camp the European Everyman enters he gives up that which makes him a man – his blood connection to the living God in and through his kith and kin. Look at the wasteland of 20th century conservatism. Is there any room for Anthony Jacob’s heartfelt plea for the survival of his people, the Christ-bearing race? No, there is not. All we see are proposals to protect democracy and/or our Greco-Roman-Judeo Christian traditions. But our people are not a democratic abstraction, nor is our God a mathematical abstraction, He is a God of spirit and blood, He is “our Jesus.”
There is nothing that can excuse a European who goes over to Gnosticism. He cannot plead that he was not given the intellect to understand the higher things, because God does not ask us to understand with our minds. He asks us to understand with our hearts, and we all are given the heart to understand Him. If we choose to reject the wisdom of our hearts, in order to illuminate our minds, we will create our own little kingdom of hell on earth from which we can spew venom at all the other little kingdoms of hell on earth. Each man is a universe, and he is either a universe connected to the living God or he is a universe connected to Satan.
What then is the war that the white man lost? The white man lost the war against the principalities and powers of this world, because he listened to the siren call of the pride of science. “You can create God in your image, the image of the new, rational man, and then you can have the world as well as God.” But what does it take to scientize the world? It takes men who have scientized their souls. In order for the Gnostics’ rule to take hold, the white Everyman had to be Gnosticized, he had to believe that life was a problem in mathematics that could be solved by the proper mathematical authorities. He had to believe in the ‘piano key’ logic of existence and reject the blood wisdom of his European ancestors. The end result of that great Gnostic revolution is that Europe is governed by thoroughbred metaphysicians who rule in the name of the demonic angel who prowls about the world seeking the ruin of souls.
Nothing can be conceived more hard than the heart of a thoroughbred metaphysician. It comes nearer to the cold malignity of a wicked spirit than to the frailty and passion of a man. It is like that of the principle of evil himself, incorporeal, pure, unmixed, dephlegmated, defecated evil. It is no easy operation to eradicate humanity from the human breast. What Shakspeare calls “the compunctious visitings of nature” will sometimes knock at their hearts, and protest against their murderous speculations. But they have a means of compounding with their nature. Their humanity is not dissolved. They only give it a long prorogation. They are ready to declare, that they do not think two thousand years too long a period for the good that they pursue. It is remarkable, that they never see any way to their projected good but by the road of some evil. Their imagination is not fatigued with the contemplation of human suffering through the wild waste of centuries added to centuries of misery and desolation. Their humanity is at their horizon—and, like the horizon, it always flies before them. The geometricians, and the chemists, bring, the one from the dry bones of their diagrams, and the other from the soot of their furnaces, dispositions that make them worse than indifferent about those feelings and habitudes, which are the support of the moral world.
–Letters to a Noble Lord by Edmund Burke
Conservative Gnostics often bring up the forms of the past such as the Latin rite or the democratic process to counter the new Gnostics who look to newer systems. But the Christian European does not worship forms. He worships the living God. And the living God can only be known through the human heart. It is human hearts, the hearts of our people who loved much, with which we must reconnect. And how can we do that when their world, the world in which He resides, has a ‘Do not enter’ sign on it and is zealously guarded by a Gnostic army of Satan’s minions? The European past is all around us, but it is treated like something that is dead and buried. If it was seen for what it was and still is, the place where our Jesus lives in the hearts of His people, the European story could once again become part of His story. We cannot get from here, which is Gnostic Europe, to there, which is Christian Europe, without a miracle. But wasn’t Christian Europe a miracle? There is a living God who can set hearts on fire. Our task is to destroy the images of the beast-in-man god of the Gnostics and place our Jesus at the center of Europe. The counterrevolution starts at our familial and racial hearth fire. “As for me and my house, we shall serve the Lord.” +