VJMP Reads: Julius Evola’s Ride the Tiger VI

This reading continues on from here.

Part Four of Ride The Tiger is called ‘Dissolution of the Individual’ and is comprised of three essays. The first of these, the sixteenth in the book, is called ‘The Dual Aspect of Anonymity’. Railing against the “collectivism, mechanization, standardization, and soullessness οf modern existence,” here Evola attempts to find an answer to the question of what is worth saving.

It’s at this point that Evola finally gets to the esotericism. Individualism is part of the problem facing us, he contends, because it has led to the atomisation of society. Worse, it has no spiritual basis. What is taken by Westerners to be the individual is not what a person really, fundamentally is.

In esoteric terms, Evola is here talking about the difference between silver and gold. Here the men of silver are decried for their pomposity and hypocrisy, for this has obscured the light of spiritual truth and made it more difficult for the men of gold to play their part. The false self must be transcended and the true self reconnected with, otherwise we will continue to flounder.

The seventeenth essay is called ‘Destructions and Liberations in the New Realism’. Here, Evola gives us for the first time a specific sense of what it might mean to “ride the tiger”. For him it is a life lived at the limit, in a way that actualises the “absolute person”. Most people who discover this do so through warfare, for it is here that an extreme lucidity stripping away all extraneous concerns can be achieved.

Evola makes vague hints at a gross feminising process that, he warns, will make any individualisation impossible. Crucially, however, this feminisation is necessary, to destroy the corruption of the old order. He continues to emphasise that any true revaluation of values must come from that “minority” who retain a sense of the transcendental. Anyone else will merely make the same mistakes that the other non-spiritual people have made.

What is necessary to move forwards from here is “a clear, detached, objective vision οf existence” and “a positive, existential incapacity to submit to ‘myths’ οf any kind whatsoever”. The new mythologies (such as Marxism) are not only doomed to fail, they are in fact signs of systemic failure.

The eighteenth essay is called ‘The “Animal Ideal” – the Sentiment of Nature’. Here Evola talks about the two fundamental spiritual orientations – the first being the hermit who lives without company and the second the wanderer who lives without fixed abode. Incredibly for an essay published in 1961, here Evola talks about the isolation and detachment that can be caused by modern communication technology and city life, foreshadowing contemporary sentiments about the Internet and smartphones.

Anticipating – and pre-emptively decrying – the hippie movement as a bourgeoisie failure, Evola rejects a return to primitivism as being merely a naked form of materialism. Conceding that athletics and sports may be useful (although he decries professional sport), Evola once again asserts that spiritual needs must come first. The true aristocrat of the soul must feel as comfortable among dams and skyscrapers as among trees and streams, for the former is an expression of human nature and thereby of Nature itself.

Fundamentally, a person needs to accept that “nothing extraordinary exists in the beyond”. Only the real exists and only the real can be said to exist. To this end, there is a lot of wisdom in ancient traditions, especially Zen. These allow us to cultivate an appreciation of how reality consists of both the immanent making itself transcendent and the transcendent making itself immanent.

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VJMP Reads: Julius Evola’s Ride the Tiger V

This reading continues on from here.

The 13th essay in Ride The Tiger is called ‘Sartre: Prisoner Without Walls’. This essay is very short – only three pages – and concerns itself with the attitude that one ought to take towards inherent freedom. Criticising Sartre’s conception of man as “condemned to be free”, Evola decries the idea that ultimate freedom is any kind of curse, describing this attitude as characteristic of the deep nihilism of the 20th century.

Sartre’s conception of life is, in Evola’s estimation, a fundamentally negative one in that one considers the human experience akin to being a prisoner without walls. For Evola, this maudlin attitude is not appropriate, for it brings with it suffering. Something more is needed.

The 14th essay is called ‘Existence, “Α Project Flung into the World”‘. Here Evola continues to outline his misgivings with existentialism, despite giving it credit for accurately describing the dilemma of the human condition. Existentialism also gets credit for moving beyond primitive solutions like religion and scientific materialism.

As mentioned previously, Evola’s main problem with existentialism is metaphysical. The varieties of existentialism that do not give a satisfactory answer to metaphysical questions are no better than nihilisms. For this reason, the maxim “existence precedes essence” must be rejected. A person is that which transcends the mere physical form; if not, existence is nothing more than morphing randomly into various shapes. Transcendence cannot and will not be found outside the self.

The idea of anxiety over lost choices, opportunities and paths is, for Evola, ridiculous – and materialistic. The transcendent principle ought to exclude such thoughts. The nature of things cannot usefully be said to be sinful in and of itself. Much better to adopt the ancient Greek view of cultivating appreciation of the beauty of limits and form.

The 15th essay is called ‘Heidegger: “Retreating Forwards” and “Being-for-Death” – Collapse οf Existentialism’. The problem with Heidegger, Evola contends, is that his philosophy is motivated principally by a fear of death, in particular the death of the false self, or I. It’s better to disavow identification with the I, and to choose instead to identify with the transcendent, than to march to the drumbeat of death.

Here Evola continues with his criticisms of existentialist philosophy, accusing it of promoting a bleak, sombre and submissive attitude towards the world, one of resignation. Jaspers offers no other solution but faith. In fact, none of the existentialists have offered a satisfactory solution to the problems of nihilism as outlined by Nietzsche. “Existentialism is a projection of modern man in crisis”.

Neither is faith satisfactory, for that is essentially no different from the “Catholic existentialism” that has already been rejected on account of positing the transcendent outside oneself. It must be accepted that God is dead. Transcendence ought not be conceived of as the ‘other’; rather one should begin from the point of transcendence and consider the world from that perspective.

In any case, all of these men, religious and existentialist alike, are written off as petit bourgeoisie, writing about petit bourgeoisie concerns. The real philosophy comes from the men who have survived the “storms of steel and fire” of the early 20th century: those who have been tested. These are the men who understand the true nature of things; they understand “being able to be destroyed, even, without thereby being wounded”.

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VJMP Reads: Julius Evola’s Ride the Tiger IV

This reading continues on from here.

The tenth essay in Ride The Tiger is called ‘Invulnerability – Apollo and Dionysus’. Here Evola further describes his conception of an aristocrat of the soul as someone who feels very deeply and who is very moved by things. The modern man (the man of clay, essentially), only feels very shallow emotions, and quickly moves from one such shallow impression to the next.

In this essay, Evola touches on the truly aristocratic topic of deliberately exposing oneself to great trials and tribulations, for the sake of learning one’s true nature. Alchemists will recognise this mentality as the one necessary to burn away everything but the gold so as to learn to distinguish Spirit from Nature. The purifying fire is that which burns away body and mind and leaves one with one’s true nature – it is necessary because it burns away everything shallow, leaving only actions which arise from the depths.

A person who has done this may find themselves gifted with a “transcendent confidence” that is characteristic of the aristocrat of the soul. This is important because in purifying oneself down to the gold one also strips away all of the conditioned belief in life’s meaning. To proceed past this stage, the alchemist must find within themselves the will to assert a meaning to life independent of any outside source. Then one is invulnerable.

To open oneself without falling apart is not easy in an age of dissolution. Here Evola takes care to point out that it’s very easy to fall at the second hurdle. Just because mainstream religion is bullshit doesn’t mean that we should abandon it for wild paganism and barbarianism. There is more.

The eleventh essay is called ‘Acting Without Desire – The Causal Law’. Once a person discovers their true nature, they should also learn the ability to act without desire. This entails taking the correct action at any given time instead of becoming distracted by profit or loss, or by what other people might think of you. Doing what needs to be done.

This needs to be qualified, however. There are naturalistic desires, that arise from the biology of the human animal. These are generally to be avoided. There are also, however, heroic desires, that arise from something greater than the merely physical, from something transcendent. These may be acted upon.

An aristocratic person, then, thinks not in terms of sin but in terms of error. The concept of sin is impossible because God has long been repudiated; all that remains is adherence to standards that one sets from within as an expression of one’s true nature.

One ought to act with a mind to what is effectively a law of karma, in that actions have consequences, regardless of whether those actions conform to any conception of good or evil. Those consequences are real and should be regarded as such. This is fine because the real man of gold doesn’t just live, but rather manifests himself and his true nature in the world.

This is the end of the second part of the book. The next part is called ‘The Dead End of Existentialism’, and the first essay here is the book’s twelfth: ‘Being and Inauthentic Existence’. This deals with the two types of existentialism (as Evola sees it): the philosophical, academic tradition and the practical tradition exemplified by Jean-Paul Sartre.

Evola dismisses existentialism almost entirely, for the reason that the existentialist philosophers are too much a product of their times, and because they are not themselves interested in the world beyond. The existentialists are very materialistic and this disqualifies existentialism from being a philosophy that an aristocrat might be concerned with.

Despite this, existentialism can be credited with some things. For one, the idea that “existence precedes essence” serves to keep the existentialist in touch with the metaphysical and transcendent. It also helps to highlight the dual nature of the aristocratic soul, which, as described earlier, is much deeper than that of the pleb.

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VJMP Reads: Julius Evola’s Ride the Tiger III

This reading continues on from here.

The sixth essay in Ride The Tiger is called “Active Nihilism – Nietzsche”, and continues to deal with the problem of the Death of God. Also continuing with the esoteric theme of this book, Evola appears to insist that the solution is alchemical. The negative is overwhelming and ascendant; it cannot be resisted. So the question becomes “how far the negative can be transformed into something positive.”

Here we are concerned with “the transition to the postnihilist stage.” Modern man is free, free from the strictures of Abrahamism – but free for what? We have striven against our enslavement for so long that we don’t know what to do with freedom. We invented God to assuage our existential anxiety, and, now that we are “free” from this God, that anxiety has rushed back with a vengeance. Evola cites Sartre here: “We are condemned to be free.”

Evola contends that Nietzsche’s conception of the Superman is not sufficient to avoid this nihilism. His reasoning is that the Superman theory is not sufficiently different from the other eschatologies, such as the Marxist one, and therefore cannot be more than a pseudosolution to the problem of nihilism.

As was true for Marxism, the Superman theory could potentially be used to justify all manner of horrors in the present by promising paradise in the future. However, Nietzsche’s theory of eternal recurrence strikes much closer to what might be described as a perennial philosophy.

The seventh essay is called “Being Oneself.” It seems as if that, once the pseudosolutions and outright false philosophies are abandoned, what one is left with is oneself. This something is beyond morality (indeed, morality is considered something to be liberated from), and internal, instead of imposed from without as if by God or King.

Nietzsche comes in for some criticism here. Evola considers his attitude to the human spirit “materialistic”, but concedes that Nietzsche must have seen beyond because he is capable of distinguishing the “Self” from the “I”. Other thinkers, such as Guyau, are considered, but dismissed for not offering anything truly new, merely “restrictions that more or less return to one οf the systems οf the old morality.”

Evola concludes that the answer, as ever, is to “Know Thyself”. However, there’s a caveat. In the past, it was easier to know thyself because one was defined by strictures of class, religion, nation, caste and many other things. Modern man is free, so he cannot fall back on these now-abandoned strictures.

Modern man is, in fact, so free that it is as if he has been shattered to pieces. His soul “contains multitudes”. This shattering, Evola contends, can be most easily observed in remorse, which is an emotion that mostly affects divided people and which is characteristic of our time.

The eighth essay is called “The Transcendent Dimension – ‘Life’ and ‘More Than Life'”. The man who gets it, Evola contends, is one who possesses a transcendental dimension, a spiritual dimension. Here he distances himself further from Nietzsche, who for Evola was more of a vessel that history acted through than a genuine actor in his own right. Nietzsche’s great error was “confusion of the sacred with the profane”.

Evola, through quoting Nietzsche, gives us a prescription for a man of gold, although without using alchemical terms: a many who has great passions (clay), but who holds them in check (iron), and who hold them in check with apparent ease (silver) and who, last of all, does not draw any particular egoic satisfaction from doing so (gold). Here, the highest sort of man is one who overcomes great dangers, for it is only in doing so that all these qualities can be expressed.

Evola mentions the common interest in Zen philosophy among the Beat Generation that was heavily influenced by the existentialists. Here, religious belief (of any kind) is rejected as a failure of the human spirit, of the sort of person who did not have the character to survive the tension of the Age of Nihilism, and who hence surrendered to easy answers.

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VJMP Reads: Julius Evola’s Ride the Tiger II

This reading continues on from here.

Part II of Ride the Tiger is called ‘In the World Where God is Dead’, and deals with the ever-present problem of the nihilism that arises when one abandons traditional values. This part consists of nine essays.

The first of these (the third essay in the book), ‘European Nihilism – the Dissolution of Morals’, sets the tone for this section. The subject matter will be familiar to any reader of Nietzsche, and indeed Nietzsche is mentioned in the first paragraph. This essay also mentions Doestoevsky, in the context of “If God is dead, everything is permitted.” It promises to be heavy stuff!

“Rational”, or atheistic morality, has no firm basis, Evola contends. Without an appeal to a higher power, any moral philosophy will eventually be chipped away at by critics until it disintegrates. Moral taboos cannot be justified, and therefore we can’t move past “everything is permitted”.

Perhaps more worryingly, it’s possible that, even if God did exist and inform us all, nothing would really change.

The fourth essay is ‘From the Precursors of Nihilism to the “Lost Youth” and the Protest Movement’. Existence has become absurd, Evola contends, because there are no longer any restraints. Here he traces the advancement of nihilism in the years post-Nietzsche. As Nietzsche predicted, the problem of nihilism only intensified as we entered the 20th century.

Movements such as punks and beatniks are drawn under the wider rubric of nihilists. The counter-culture becomes, for Evola, a “destructive, voiceless rage”. It’s isn’t necessarily that things are bad in and of themselves, but that a quiet, peaceful, mediocre life evokes this rage. Natural man feels little difference between the modern cornucopia of manufactured goods and slavery.

Citing Paul van den Bosch when he wrote that “When we were born, the gold was already transmuted into lead,” Evola makes another appeal to the perennial philosophy and its esoteric nature. This is necessary because the left-wing revolution has “betrayed its origins” with “a new conformism” – a statement that echoes in 2018.

The fifth essay is ‘Disguises of European Nihilism – The Socioeconomic Myth and the Protest Movement’. To Evola’s mind, there are two great socioeconomic myths of our time: the myth of Western prosperity, and the Marxist-communist myth of oppressor versus oppressed. Both myths are predicated on the same falsehood, namely that the signs and markers of the dissolution of society represent “progress”.

One severe problem exists with both of these myths: neither has any room for any conception of a higher world – the realm of gold in alchemism – and so both myths, while they solve the problem of nihilism, introduce unacceptable problems of their own. Both ideologies are predicated on a gross, fundamental error: that solving questions of material suffering will also solve questions of existential suffering.

Perhaps the last words here are “there is no correlation between material and spiritual misery.” This lays out the futility of trying to find absolution through materialist avenues. One is left with the impression, in Evola’s words, that “The time is near of the most despicable οf men, who can nο longer despise himself.”

Are we now in the time of the Man of Clay?

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VJMP Reads: Julius Evola’s Ride the Tiger I

Having chosen a left-wing work (The Interregnum) for our previous reading, we now go to the right again and have a look at Julius Evola’s Ride the Tiger. Subtitled “A Survival Manual for the Aristocrats of the Soul”, it’s based on the premise that the fight against modernity has been lost and the only thing a thinking man can do is ride the tiger of modernity until it’s time to rebuild on the other side.

Part I of the eight parts of this book is called “Orientations” and divides into two essays.

The first of these is called ‘The Modern World and Traditional Man’. This opens outright with a declaration that this text isn’t for everyone. Like The Satanic Bible, Evola is explicit in that his book is only for a particular kind of person. Ride the Tiger is written for the outsider.

Evola’s style seems timeless in the sense that his complaints about the nature of society apply just as well to 2018 as they did to his time, and probably apply well to many times in the past. Things are collapsing, certainly in social terms if not yet physical ones, and so Evola advocates a return to traditional values.

These traditional values are not bourgeoisie ones, Evola is at pains to point out, but in fact “the very antithesis of them.” Indeed, he hints at evoking the perennial philosophy, such as when he writes “It is good to sever every link with all that which is destined sooner or later to collapse. The problem will then be to maintain one’s essential direction without leaning οn any given or transmitted form.”

Psychonauts such as the readership of VJM Publishing will commiserate with this feeling, as it’s a handy description of the ego death experience that comes with the peak of a psychedelic trip. One loses all touch with and memory of the fleeting forms of energy that make up the material world, and resides solely in pure consciousness, and thereby reunites with God.

Fittingly, then, Evola states that the Tradition that inspires him has “the character of an esoteric doctrine.”

The second essay, ‘The End of a Cycle – “Ride the Tiger”‘, continues in the same vein. Evola explains that the expression “to ride the tiger” is from the Far East and refers to the idea that it’s safer to ride on the tiger’s back than to try and flee and get pounced on, for the tiger will eventually tire out and then one can make an escape.

Essentially, the idea expressed here is this: great and terrible changes are sweeping the world, and will continue to do so. They will destroy much, if not all, of the existing order, regardless of whether this order is good or bad. There is no hope of resisting this process.

All of this sounds terribly pessimistic and nihilistic on the surface, but it’s clear that, like Nietzsche before him, Evola has anticipated the nihilism that follows the destruction of the incumbent value system, and is speaking of what must come beyond that. He writes of the “Four Ages” system famililar to readers of Plato’s Republic as well as to Hindus.

The warning of this chapter is that the forces of destruction and degeneracy are too powerful to be overcome; resisting them is as futile as resisting the tide. But in this there is still a message of hope: those destructive forces are too mindless, stupid and disorderly to hold sway for very long and so, like the storm, they will pass, and leave an opportunity to rebuild order in their wake.

And so, Evola mocks the “progressive” and “advanced” thinking of the West as little more than symptoms of a disease of the soul. This is apparently the context in which the book ought to be read.

The object of the book is summed up in the final paragraph of this essay: “defining the attitude to be taken toward certain experiences and processes of today”. In other words, how do we deal with the fact that everything’s falling to bits?

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The Yin-Yang of History

Traditionally speaking, when men like this start appearing among your youth, it’s the beginning of the end

The postwar period was a good one for the West. The major Anglo powers had seen all the challengers and potential challengers to their world hegemony bombed flat – partially by them, mostly by each other. With Nazism and Communism both falling to their knees, the liberal democratic order ushered in some good times for the people of the world. Peace and prosperity reigned… but the yin-yang of history tells us that nothing lasts.

The 1990s might be seen, from the vantagepoint of history, as the apogee of these good times. The Soviet Union had fallen, and China and India were yet to rise. Those of us who knew the course of history, however, knew this: good times create weak men. Weak mean create hard times. Hard times create strong men. Strong men create good times.

This is the yin-yang of history.

Good times are the equivalent of summer. Here, people don’t have to think very hard about how to survive and thrive. In the same way that it’s warm and sunny in summertime and so people don’t have to think very hard about what clothing to put on before they go outside, political conditions are favourable in the sense that the ruling class doesn’t have to think very hard about security without and solidarity within.

In the summertime of history, wealth abounds from the increased energy in the atmosphere. To most, these good times seem like they’re going to last forever. The more perceptive of people, however, even if they don’t know about the yin-yang of history, can often see the signs of collapse coming in advance.

The problem with good times, as Plato observed in The Republic, is that they create weak men. When times are good, the tendency is to let minor infractions slide, and although this can lead to an atmosphere of joy it also leads to indiscipline. This indiscipline is why the weak men are weak, and it’s this indiscipline that leads to the hard times.

It might be argued that this is the stage that the West finds itself in 2018 A.D. Our Baby Boomer leaders, who were raised with all the laxness of a generation that had got its fill of violence in World War II and had decided to bring up the Boomers with as little harshness as possible, clearly do not possess the mental discipline to educate themselves properly about the matters of the world.

In our age, it’s entirely possible to find a Western minister or higher who doesn’t know the basics about history or science. There is ample opportunity to learn about such things, of course, but our leaders would rather drink alcohol and watch television. Some, like the Belgian Minister of Health, have lost control of their weight entirely.

These weak men cast a shadow on their nations: the same as the shadows of autumn, who they represent. Their enemies observe this absence of intellectual power, and they move to take advantage.

Because the leaders have no discipline to educate themselves properly, they don’t understand what’s really happening in the world. This results in decisions getting made on the basis of how things used to be a long time ago (but no longer are), or how things might be in some idealised future world (instead of how they now are).

These poor decisions lead naturally to hard times. This stage in the cycle of history corresponds to the wintertime. Leaders lead the people in the wrong direction, causing them to dissipate their energies on follies or to spill them on battlefields for no reward. Here there is poverty – in fact, there is never enough of anything, and people learn to live with want.

Hard times can lead to bitterness, but in the same way that the bitterest cold of winter leads to a hardening in the form of ice, so too do the bitterest lows of life lead to a hardening of the heart. These hard men do not, at first, bode well for the people who they live among. To the contrary – the pitiless, ruthless nature of hard men make them natural criminals and killers.

But the hardness of hard men leads to discipline in those who come after them. This discipline – true iron discipline – is a matter of Will and therefore it is ultimately generated from within. These disciplined men are the opposite of the men we have in 2018 A.D. These disciplined men impose order upon their minds by devoting themselves to the correct course of study and behaviour.

Disciplined people who study hard represent the springtime of a people. It is for these people that VJM Publishing exists. These are the people who will rise up and make good decisions. They will come to occupy positions of leadership not because their backers paid for the best advertising, but because they are asked by their peers to occupy these positions on the basis of demonstrated wisdom.

Because of this wisdom, these leaders are not afraid to shy away from the knowledge necessary to make the correct decisions. This leads to increasing wealth and prosperity. So when the men of gold are recognised as such and are placed into positions of leadership on account of this, then the people will enter another golden age, or another age of summer.

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Sweden Met With Catastrophe Because of Arrogance

I arrived in Sweden for the first time in December of 2001. Within weeks, before I even had the chance to adjust my sleep schedule to the 11-hour time difference, the country was rocked by the murder of Fadime Sahindal. I didn’t understand it at the time, but this incident – and Swedes’ reaction to it – could explain the disaster that has now befallen the nation a generation later.

Sahindal was a Turkish refugee, and had moved to Sweden with her family at the age of seven. She was evidently a high-spirited woman because she refused to accede to her father’s demands that she abstain from dating any Swedish men. This refusal, to to horrified astonishment of the Swedish population, was enough to provoke her own father into shooting her in the head to absolve the perceived shame Fadime had brought upon the family – a so called honour killing.

I had never, ever heard of such a thing as an honour killing in New Zealand, because our Muslim population is too low. So I had to look to Swedish people, as fellow Westerners, to suggest a reasonable reaction. The reaction to this was, at first, utter shock, mostly because murders were shocking enough by themselves in the Sweden of 2002, and to my surprise people got over it very quickly, appearing to reason that the problem would be sorted out soon enough.

But on the fringes on Swedish society, a plaintive voice sounded in the dark forests. It said, calmly and logically, that if women are being murdered for going out with young Swedish men, then the nation’s efforts to integrate these people – now arriving in their tens of thousands – were going to be extremely difficult. If the immigrants hate us so badly that they’d rather kill their own children than have them go out with ours, how will they ever have the will to integrate?

Many Swedish people appeared to have followed that line of reasoning to the obvious, and unremarkable conclusion that if they hate us that badly then we ought not to let them into the country, at least not in any large number. These people had learned, however, that they could not articulate these thoughts without being socially executed, because the consensus was that Sweden would do an excellent job of integrating these immigrants, and anyone going against this consensus was ostracised without mercy.

The intellectual class of Sweden appeared to be obsessed with becoming an “ideologiskt stormakt” (ideological superpower). The reasoning was that Sweden was too small to be a superpower in any military or economic sense, so she could only find satisfaction for her ambitions to be recognised as the best in the world through ideology. She would have to set some kind of Christ-like moral example for the world to follow.

Swedes strongly disagreed with me when I claimed that this desire, borne of a self-righteous and narcissistic need to be recognised as the best in the world at everything, was likely to backfire. Sweden had proven itself the best in world at solving any and all social issues – this was the constant refrain that I could not escape during my time here. Vi är stolt men inte nojd – we are proud but not satisfied – was the campaign slogan.

Therefore, Sweden would inevitably prove itself better than every other country in the world at solving the issue of how to integrate masses of angry, psychologically crippled men of fighting age from cultures rotten with hatred for outsiders. I realised this from talking to a Swedish friend of mine who was a member of the ruling Social Democrat party.

I tried to explain the mathematics of open borders to him. I used the metaphor of two bank accounts, one containing $100 and growing at 5% interest, the other containing $1,000 and growing at 2% interest. No matter how small the initial principal in the first bank account, as long as it grew at a higher percentage it would eventually become the larger of the two.

Therefore, I explained, if you allow mass and unending chain migration from a foreign population into your country, and those foreigners breed at higher rates than you, those foreigners will eventually outnumber you in your own country. Then you are forced to either get rid of democracy or be ruled by them.

He shrugged his shoulders. It was evidently not considered a big deal. “Dom försvenskar sig” (they will become/make themselves Swedish) was heard everywhere. The underlying belief appeared to be that, out of sheer gratitude, the refugees would cast aside all of their previous culture and immediately adopt Swedish norms, having finally come to the conclusion (self-evident to Swedes) that Swedish culture is the best in the world.

None of this is to disparage Swedish culture – to the contrary. Aside from the problems mentioned in this essay, I was deeply impressed with the national character of the Swedish people. In all regards I found them exceptionally competent, thoughtful, industrious, honest, organised and compassionate. They had clearly succeeded in building a society with very few problems.

Unfortunately for them, this success also contained the seed for their demise.

A foreign visitor to Sweden (at least 16 years ago) quickly noticed that it was an unusually high-trust society. People generally believed what you told them. This high trust allowed for an exceptional level of efficiency, because it meant that business could be conducted with very little suspicion.

It also led to Swedish people forgetting, over time, that not everyone else in the world was like that. The level of trust in Swedish society at the turn of the century was so high, and so taken for granted, that it was assumed that everyone else in the world was capable of behaving like that if they were just given a chance.

And so, the failure of other countries to successfully integrate large numbers of Africans or Muslims and turn them into productive members of society was blamed on the moral failings of those countries – those populations were simply too racist or unwilling to pay the high levels of welfare necessary. Sweden would be different because of the unique foresight and generosity of these people.

The psychological origin of the disaster currently befalling Sweden is nothing more than the very same hubris that great writers and playwrights have been warning us about since the time of Homer. It lies in the narcissistic, arrogant belief that Sweden is the best in the world as if by God’s Will and therefore can effortlessly solve the social problems that other nations had struggled with.

Sweden has to accept that it’s impossible to make gold out of shit, no matter how skilled and intelligent one is.

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Ethnomasochism

In abnormal psychology, masochism is known as a paraphilia that is characterised by “the derivation of sexual gratification from being subjected to physical pain or humiliation by oneself or another person” (Merriam-Webster). The depictions of masochism in films such as Secretary and books such as Fifty Shades of Gray are, while dramatised, essentially accurate.

Some masochistic individuals have displaced this ordinarily individualistic sentiment with a collective one. It’s common for Jewish men to engage in Nazi roleplay with hired dominatrices, for example. Central to this is the idea that an individual can derive pleasure from being called a “filthy Jew” or similar by a dominatrix, as long as they are able to identify with the race that is being derided.

Ethnomasochism is essentially masochism taken to the collective level of the race. Instead of begging to be whipped by a woman on account of personal transgressions, the ethnomasochist invites abuse on account of the collective transgressions of those sharing a skin colour with them.

It’s becoming common to encounter ethnomasochists on the Internet, especially on social media. They can be found wringing their hands about the past crimes of people of European descent, stereotyping all European colonists as rapists, thieves and murderers.

They will describe a world history in which all races lived in harmony until Europeans started spewing out of Europe like demons out of the mouth of Hell, bringing misery and suffering to all they encountered, for no other motivation than the pure malice their stony hearts held for all life. Usually this comes with a demand that white people collectively make up for the crimes of their race by means of some kind of reparations.

In other words, white people are bad boys that need to be punished.

One can almost guarantee that the sort of person who is an ethnomasochist is also privileged, middle-class and holds deep Marxist sympathies. Chances are high they have a micropenis or are impotent when unable to live out some race-based humiliation fantasy, such as getting cucked by a “black bull”, and chances are also high that they hold much contempt for white working-class people, who they are happy to stereotype as ignorant, violent and lazy (sound familiar?).

To this end, we can define ethnomasochism as “the derivation of sexual gratification from being subjected to physical pain or humiliation by oneself or another person on account of belonging to a particular, despised race.”

Ironically, this movement is actually more racist than normal people are. White people who have a fetish about seeing their girlfriends railed by black men are very, very similar to men who have a fetish about seeing their girlfriends railed by dogs. Part of the thrill comes from the degradation implied by having sex with a creature that’s less than human.

Moreover, a person can only feel shame on account of belonging to a particular race to the degree that they identify with being a member of that race (i.e. to the degree that their identity excludes other races). So it’s only possible to feel ethnomasochistic sentiments about the past crimes of the white race if one identifies strongly with one’s skin colour to the exclusion of other personal qualities – which is the definition of racist.

Curiously, it’s impossible to cure ethnomasochism by subjecting a person with it to hearing a non-white person talk about how they think there’s nothing wrong with white people, or how they were glad for European colonisation because it saved them from the vagaries of Nature, or from cannibalism or ceaseless tribal warfare, or because it gave them an opportunity to engage with the modern world and the wealth of accumulated wisdom going back to before Socrates, Plato, Buddha, Lao Tzu and Confucius..

Because the ethnomasochist is racist, they will often assume that non-white people do not have the intelligence to reason their way to original conclusions, and thus their opinions are irrational and therefore can be rejected in favour of the anti-white narrative.

The cure for ethnomasochism is reading a history book, because an appreciation of history will tell you that the whole world is terrible and always has been, whether or not white people showed up. All non-white races have treated each other with horrific disregard at various points because that is human nature when exposed to the environmental challenges presented by planet Earth.

The Four Kinds of Dark Age

The four types of Dark Age are the Age of Poverty, the Age of Violence, the Age of Ignorance, and the Age of Cowardice. There can be more than one of these ages occurring at any one time, and there can be none, but the invariable is that people suffer in a Dark Age for reasons outside of themselves. These four ages also correspond closely to the four masculine elements of clay, iron, silver and gold.

Humanity seems to have been cast into a world in which all four Dark Ages were in operation simultaneously and when we were little more than animals. One by one, we rose out of these Dark Ages and into a Golden Age, but most would argue that we have since degenerated again.

The Dark Age corresponding to the element of clay is the Age of Poverty. This is when people are unhappy because the basic necessities are hard to come by. A famine would be the typical example of an Age of Poverty, as would a depression. The natural state of humanity in the biological past – i.e. as some kind of ape-thing – could be described as an Age of Poverty.

In an Age of Poverty, children suffer from hunger and basic disease, clothing and housing is shabby and falling apart and getting through every day is a question of making the right sacrifices. There is no surplus, and everything keeps getting harder.

Corresponding to the element of iron is the Age of Violence. The obvious example of this is a war, where people are actively trying to kill each other for whatever reason. In an Age of Violence, people are unhappy because their basic physical security is under threat and this leads to immense anxiety and suffering.

The Ages of Poverty and Violence are related in that the elements that represent them are the two base elements. This suggests that these ages are dark for immediate physical reasons.

The element of silver corresponds to the Age of Ignorance. As silver is brilliant, shines and is reflective, so are those qualities lost in an Age of Ignorance.

Brilliant people become rare; the sort of mind necessary to make original scientific advancements or to produce great works of art, architecture or engineering become impossible to find. No-one shines creatively, instead being possessed of a zombie-like dullness that finds expression in anti-intellectualism and a kind of moronic pride in not reading or being educated.

In a real Age of Ignorance, all aspects of silver are mistaken for signs of either foppishness, passivity and faggotry (from the perspective of iron) or a cruel, detached, insectoid lack of emotional warmth (from the perspective of clay). The real benefits to the quality of life that intelligence brings are either not appreciated or actively despised.

Gold corresponds to an Age of Cowardice. The essence of this age is when men and women lose the Will to confront and to face up to the truth.

That silver and gold are valuable tell us that getting out of an Age of Violence is the most we can expect as a decency. Ages of Ignorance and Ages of Cowardice are ever-present threats owing to the valuable nature of the metaphysical elements that keeps them away.

Generally speaking, human culture devolves from the highest stage down to the lowest, a phenomenon that Plato observed in The Republic. One begins in an aristocracy, which might correspond to an absence of a Dark Age, with the various steps down the ladder of correct rule reflecting a Dark Age corresponding to rule without the next element down. Then comes an Age of Cowardice, when the philosopher kings no longer have the courage to assert their right to rule.

This Age of Cowardice leads to the high-spirited and assertive person taking over, which Plato referred to as a timocracy. This degenerates into an Age of Ignorance, when the rulers ignore the philosophers for so long that the importance of learning and knowledge is forgotten.

Inevitably this leads to poor political decisions being made, which leads to an Age of Violence as the frustration of the people reaches a boiling point. This can either clear out the incorrect rulers and replace them with a new aristocracy of philosopher-kings, or destroy all semblance of civilisation and return humanity to a truly primitive state – the Age of Poverty.