In the final analysis, the dynamics of the Zombie Apocalypse are determined by real existential fears: the cinematographic scenarios in which family members, neighbours and colleagues suddenly attack each other without provocation and without warning reveal much about the society that dreams them up. In these scenarios, the zombies, self-obsessed monsters with which sensible communication is no longer possible, live off the flesh and blood of ever fewer numbers of survivors — like narcissists, they feed off the energy and vitality of their victims. The few healthy individuals that remain ‘uninfected’ are forced to survive in a deadly landscape lacking any form of law, order and protection (cf. The Walking Dead, Frank Darabont 2010), in the same manner that the remaining non-narcissists are marginalized when their world is overtaken by the ‘narcissism epidemic’. These non-narcissists know that the real ‘zombies’ are more than slowly moving dumb brutes: narcissists are sophisticated, smooth and highly adapted to the Modern world; they feel good and do well in the Modern world. The non-narcissists are at a distinct disadvantage: they are ‘handicapped’ by obsolete characteristics such as a sense of responsibility, work ethics and professional talent and they are increasingly pushed into the margins of society. The (in)famous ‘Frankfurt School’ social psychologist Erich Fromm already explicitly recognized the possibility of a systematic ‘reversal’ of the societal standard of sanity:
The sick individual finds himself at home with all other similarly sick individuals. The whole culture is geared to this kind of pathology. The result is that the average individual does not experience the separateness and isolation the fully schizophrenic person feels. He feels at ease among those who suffer from the same deformation; in fact, it is the fully sane person who feels isolated in the insane society — and he may suffer so much from the incapacity to communicate that it is he who may become psychotic (The Anatomy of Human Destructiveness, 1973).
In other words: It is no measure of health to be well adjusted to a profoundly sick society (Jiddu Krishnamurti).
Inevitably, during the narcissism epidemic masculine behaviour will be ‘diagnosed’ as Attention Deficit Hyperactivity Disorder, scientific talent as Asperger Syndrome, artistic talent as Bipolar Disorder and spiritual inspiration as Paranoid Schizophrenia. Thus, the most talented members of Western society become the first victims of the narcissist Zombie Apocalypse: the first to disappear in the ‘great levelling’ of collective narcissism are the brave soldier, the top scientist, the genius artist and the spiritual guide. Their disappearance hastens the downward spiral of the Regression of the Castes — and the advance of the Zombie Apocalypse. What remains is a ‘fake elite’ of narcissist frauds (Martin Bosma, 2011) that paves the way for even more extreme forms of narcissism, facilitated by ever lower standards of societal values and ever more dramatic forms of social atavism.
The all-consuming ‘World War Z’, the ultimate bellum omnium contra omnes which is contained in the ‘narcissism epidemic’, has already started: the artistic Zombie Apocalypse merely projects this new reality in more extreme forms onto the near future. Often these artistic projections are marked by a sinister undertone of irresistibly returning eschatological mythology: thus, the remake of Dawn of the Dead (2004) is introduced by Johnny Cash’ artistic Bible exegesis The Man Comes Around. In this manner, the ‘successors’ of Western humanity are making their first appearance on the ‘event horizon’ of Western history. The ‘living dead’ can be sensed beyond the newly opened gates of hell:
Every species can smell its own extinction. The last ones left won’t have a pretty time of it. And in ten years, maybe less, the human race will be just a bedtime story for their children — a myth, nothing more. — In the Mouth of Madness. (John Carpenter, 1994)
Perhaps some old-fashioned Westerners still have to get used to the idea that Hollywood’s New World ‘Zombie Apocalypse’ has anything to teach them: for them this chapter concludes with ‘Raskolnikov’s Dream’, the astounding literary prophecy of one of the greatest writers of the Old World:
He dreamt that the whole world was condemned to a terrible new strange plague that had come to Europe from the depths of Asia. All were to be destroyed except a very few chosen. Some new sorts of microbes were attacking the bodies of men, but these microbes were endowed with intelligence and will. Men attacked by them became at once mad and furious. But never had men considered themselves so intellectual and so completely in possession of the truth as these sufferers, never had they considered their decisions, their scientific conclusions, their moral convictions so infallible. Whole villages, whole towns and peoples went mad from the infection. All were excited and did not understand one another. Each thought that he alone had the truth and was wretched looking at the others, beat himself on the breast, wept, and wrung his hands. They did not know how to judge and could not agree what to consider evil and what good; they did not know whom to blame, whom to justify. Men killed each other in a sort of senseless spite. They gathered together in armies against one another, but even on the march the armies would begin attacking each other, the ranks would be broken and the soldiers would fall on each other, stabbing and cutting, biting and devouring each other. The alarm bell was ringing all day long in the towns; men rushed together, but why they were summoned and who was summoning them no one knew. The most ordinary trades were abandoned because everyone proposed his own ideas, his own improvements, and they could not agree. The land too was abandoned. Men met in groups, agreed on something, swore to keep together, but at once began on something quite different from what they had proposed. They accused one another, fought and killed each other. There were conflagrations and famine. All men and all things were involved in destruction. The plague spread and moved further and further. Only a few men could be saved in the whole world. They were a pure chosen people, destined to found a new race and a new life, to renew and purify the earth, but no one had seen these men, no one had heard their words and their voices.
— Fyodor Dostoevsky, Crime and Punishment, 1866
Postscript: ‘The Remains of the Day’
Modernity is not a final destiny: there still exist hidden antidotes.
— Nicolás Gómez Dávila
The preceding analysis of the Zombie Apocalypse phenomenon will inevitably raise the question what may be the use of foreknowledge of such a terrible ‘end of the world’. From a Traditionalist perspective, the answer to this question is simple: the catastrophic Crisis of the Modern World that will conclude the historical cycle of Western civilization is also the necessary precondition of the rebirth of Tradition.
Similar to its historical background, Matriarchy, the Zombie Apocalypse can only be short-lived. Similar to how Matriarchy dies out with failing demographic reproduction, the zombie population dies out with its food source. There are indications that Matriarchy may, in fact, end before the physical extinction of the Western peoples. First, the ethnic replacement of the Western peoples means that Matriarchy has doomed itself to a premature demise: the primitive colonists that are settling in the Western heartland are reintroducing patriarchy in various forms; perhaps these will include an Islamic Caliphate. Second, there is a clear reaction — and mobilization — against Matriarchy among Western men of the post-baby boom generations: they are increasingly resorting to Traditional forms of family life and to Traditional worldviews. In this respect, it is significant to note high rates of marriage with feminine non-Western women and of ‘conversion’ to stable Traditional religious forms. Third, there is an increasing likelihood that a new inner immunity against Matriarchy will achieve critical mass in an outer revolution: the théâtre de l’absurde of Matriarchy and totalitarian repression of Western masculinity may very well become practically unbearable, triggering a sudden and dramatic reversal. It can be hoped that, before it is too late, these factors will converge in a scenario that is still compatible with the survival of Western civilization, including its relatively advantageous position of women, its relative
ly well-developed sense of social justice and its relatively large degree of personal freedom. But whether these refined achievements can survive the imminent Crisis of Western Modernity is far from certain: the extreme injustices of Matriarchy are bound to trigger equally extreme forms of neo-patriarchal correction, a correction that may leave preciously little space for such sophisticated niceties. Western women would, therefore, be well advised to leave the sinking Titanic of Matriarchy discretely — and in time.
It is entirely conceivable that Western civilization will fall together with Matriarchy during its Zombie Apocalypse end phase and that little more will be left than what was left of the drowned world of Atlantis: a handful of survivors — and a myth. From a Traditionalist perspective, the only thing that will count is that handful of survivors — and what survives in them. Even the destruction of 99% of Western mankind may be a necessary price to pay for the survival of a small remnant of ‘chosen people’. In this sense, Traditionalist thought also has a ‘prophetic’ functionality: it points to the possibility of ‘election’ and warns the ‘elect’ to distance them from the Great Whore of Matriarchy in a timely fashion. From a Traditionalist perspective, Matriarchy is nothing less than the ultimate personification of Modernity; in Traditionalist terms it is nothing less than the doomed city of the Great Whore:
Babylon the great is fallen, is fallen…. Come out of her, my people, that ye be not partakers of her sins, and that ye receive not her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.… Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her.
— Revelation 18:2, 4–8
Such a ‘prophecy’ is not directed at all: it is only directed at those who still have ears to hear — at those who remember their authentic identity and vocation. In practical terms, these are the people who are ‘bio-evolutionarily’ immune to the anti-identitarian ‘zombie virus’ of Modernity — those people who still preserve (some part of) the authentic identities of ethnicity, caste, gender and vocation within themselves. The essential function of Traditionalist thought is the preservation of knowledge of such identities and such vocations: it is the Guardian of Tradition. Traditionalism stands guard over very precious knowledge — knowledge that has been bought with the blood, sweat and tears of countless generations of ancestors. This ‘Night Watch’ carries Tradition across the exile of Modernity. In this regard, the Western peoples have much to learn from the Jewish Tradition, which is the oldest surviving historical Tradition in the world. The Jewish Tradition puts its lesson thus:
(Yiddish) Ir vet, kinder, elter vern, vet ir aleyn farshteyn, vifl in di oysyes lign trern, un vi fil geveyn. Az ir vet, kinder, dem goles shlepn, oysgemutshet zayn, zolt ir fun di oysyes koyekh shepn, kukt in zey arayn! ‘When you grow older, children, you will understand by yourselves, how many tears lie in these letters, and how much lament. When you, children, will bear the Exile, and will be exhausted, may you derive strength from these letters — [so] look to them!’
— Oyfn Pripetshik
Only a new generation of ‘faithful’ — the handful of young people who have built up immunity from the ‘zombie virus’ of Cultural Nihilist Matriarchy — can realize a self-surpassing rebirth of Western civilization. The promises of the Traditionalist Palingenesia, the Archaeofuturist Renaissance and the Identitarian Revolution are directed exclusively at them. They are standing before the ultimate test of Western civilization. But what does not kill them, will make them stronger.
The early 21st century will be the desperate midnight of the world.
But it always is darkest before dawn.
Let us raise our youth, even if they are only a tiny minority, to be the New Nobility.
— Guillaume Faye
lām hā’ yā’
Chapter Seven
Shutdown
Five Minutes to Midnight
Do not go gentle into that good night,
Rage, rage against the dying of the light.
— Dylan Thomas
Chapter 5 described how Traditionalism views the Western world as the epicentre of the Crisis of the Modern World and Chapter 6 described the meta-historical interpretation that Traditionalism gives to the historical trajectory of this escalating crisis. This chapter will offer a Traditionalist analysis of the psycho-historical ‘options’ available to the Western peoples in view of the approaching culmination point of the Crisis of the Modern West. Its emphasis will be on the issue of ethnic replacement. In Chapter 5, the Crisis of the Modern West was viewed as a combination of four converging core issues: global climate change (industrial ecocide), technological catastrophe (transhumanism), societal chaos (social implosion) and ethnic replacement (demographic inundation). It is self-evident that the issue of ethnic replacement demands priority treatment: it is the most urgent problem within the Crisis of the Modern West. From a Western cultural-historical perspective, solutions to the other problems are useless when the Western peoples are unable to survive the first ‘challenge’ of ethnic replacement: the historical event horizon of Western civilization matches the physical expiry date of the Western peoples. Thus, the crucial question is whether — and, if yes, how — the indigenous peoples of the West can still avert their sui-genocide, which the Cultural Nihilist global hostile elite has been preparing with mathematical precision. The answer to this question depends upon their ability to break free from their Cultural Nihilist psycho-historical conditioning, i.e. upon their ability to re-cover, re-live and re-activate their authentic identities in time.
These words are written during a time in history characterized by the oppressive atmosphere of the ‘lull before the storm’: the hellstorm of the Crisis of the Modern West is near at hand and the event horizon of Western civilization is fading in the increasing chaos of converging crisis phenomena. The precarious prosperity and awareness ‘bubbles’ into which the privileged classes of the Western heartland have retreated are still glittering in this dying rays of the setting sun of Western civilization. Still, the baby boomer consumer crowds are stampeding through the classical inner cities, the ancient art temples and the archaic half-nature landscapes of the West, but this artificially ritualized life is lived on borrowed time and high-percentage credit. Western society, Western culture and Western nature have entered their terminal stage: their historical ‘shutdown’ is imminent. Western nature is rapidly disappearing through accelerating climate change: the Alpine glaciers have already shrunken to a historical minimum, wine production has already moved north into Sweden and the Arctic sea ice is about to melt entirely. Western culture is rapidly being abolished through Cultural Nihilist ‘deconstruction’: ‘privatization’, ‘commercialization’, ‘internationalization’ and ‘diversity’ have brought down academic and artistic life to the level of a ridiculous scam. Western society is fast collapsing through economic cannibalism and social implosion: the drastic transformation of Western social geography reflects the collapse of all authentic forms of Western identity. Except for a few small ‘reservations’ for mindless tourists, hasty businessmen and spoilt students, the great cities of the West have now largely been abandoned to the exponentially multiplying immigrant masses. The remains of the indigenous ‘common people’ are being assimilated into this rapidly proliferating mass of alien invaders which is living off a poisonous cocktail of improvised entrepreneurship, marginal day labour, social security fraud and street crime. The result is an entirely denaturalized, demoralized and deracinated métèque population defined by urban-hedonist stasis, endemic vice and psychosocial instability — a growing reservoir of social resentment and political extremism. On the other side of the social divide there is the shrinking indigenous elite of baby boomer rentiers, nihilist intelligentsia and privileged jeunesse dorée, temporarily shielded from reality in the socio-economic
bubbles of well-guarded gated communities and gentrified city enclaves. This combined ethnic-demographic and socio-economic time bomb has been ticking away for quite some time all throughout the heartland of Western civilization, here defined as Western Europe plus the overseas Anglosphere. It is now five minutes to midnight. The Western peoples are about to face their last choice: to silently go into the night of history — or to break free from their fate through a final, self-surpassing assertion of willpower.
‘The Fighting Temeraire’
It was not part of their blood,
It came to them very late
With long arrears to make good,
When the English began to hate.
— Rudyard Kipling, ‘The Beginnings’
In tracing the Postmodern trajectory of Cultural Nihilism an important test case is provided by the ‘scouting nation’ of Western Modernity and Atlanticist thallasocracy: Great Britain. The case of Great Britain can provide insight into the psycho-historical ‘options’ available to the Western peoples in the face of Postmodern Cultural Nihilism. On the one hand, Britain’s splendid isolation has created an ideal insular greenhouse for relatively peaceful experiments in Modernity (the religious Anglican Reformation, the political Glorious Reformation, the economic Industrial Revolution). On the other hand, it provides ‘Classical Modernity’ a fallback position for heroic stands against the extreme violence of experimental ‘Hyper-Modernity’. British history is characterized by continuous resistance to Hyper-Modernist experiments in totalitarian tyranny and collectivist dictatorship. The English victory over the Spanish Armada in 1588 represented a victory over the prospective dictatorship of counter-reformatory centralist absolutism. The British victory over Napoleon’s fleet in 1805 represented a victory over the prospective dictatorship of the revolutionary-secularist bourgeoisie. The British victory over the German Luftwaffe during the Battle of Britain in 1940 represented a victory over the prospective dictatorship of a genocidal and hyper-nationalist proletariat. Despite the historical vanguard role of Great Britain as the scouting nation of Western Modernity and Atlanticist thallasocracy these victories resulted in important modifications — dilutions, diversions — within Modernity. Against this background, it is useful to investigate the present British reaction to the increasingly totalitarian globalism of the Cultural Nihilist hostile elite. This reaction suggests that the British people do not wish to disappear silently into the night of Cultural Nihilism.
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