Throughout the last decades, the institutional and academic disciplines of the humanities and social sciences have lost virtually all credibility and respect among the young generation throughout the West — and rightly so. The anti-rational hallucinations and ‘Social Justice Warrior’ activisms triggered by Cultural Nihilist ideology have caused scientific standards and intellectual integrity to give way to politically correct dogmas. The deliberate ‘dumbing down’ imposed by hyper-democratic mass education has eliminated basic quality standards. The invasion of ‘affirmative action’ appointees has resulted in an ‘idiocratic’ tyranny by an incompetent and resentful cabal of ‘gender’ and ‘minority’ activists. The institutional and academic disciplines of the humanities and social sciences are now effectively reduced to tools of ideological censorship and intellectual repression in the service of the Cultural Nihilist hostile elite. Their politically ‘embedded’ and comfortably tenured representatives are now fully incorporated into this hostile elite: they have sold out the prestige and legacy of one of the oldest and most precious Traditional institutions of the Western world: the Academy. The academic elite is now divided into two parts: on the one hand, there are the ‘technocrats’ representing the exact sciences, still credible within their narrow specializations but lacking public policy commitment and metapolitical authority, and on the other hand, there are the pseudo-scientists who have usurped the former humanities and social sciences and who now effectively function as the ‘priestly class’ within the Cultural Nihilist establishment. As long as they limit themselves to the mundane tasks of technological research and industrial development, the ‘technocrats’ are tolerated as part of the Postmodern academic elite — they include the last remnants of the former white-race all-male intellectual avant garde of Western civilization. The rest of the old Academy, however, is now ruled by resentful political correctness appointees, feeding off the decaying remnants of the humanities and social sciences: these power-hungry homines novi — ‘second wave feminists’, ‘gender activists’, ‘diversity representatives’ and other assorted Social Justice Warriors — have now usurped the societal position formerly held by the now-extinct Western Church. These new high priests of Cultural Nihilism are working hand in hand with the journalistic and political cartels to maintain, deepen and expand the Postmodern socio-political status quo across the Western world and they are increasingly doing so in an openly dictatorial fashion. Media censorship and politically correct witch hunts are now reaching epidemic proportions — these are sure signs of the rising desperation of the Cultural Nihilist hostile elite.
With the fading of the Brave New World myopias and utopias of the baby boomer generation and with the rise of a hard-eyed, digitally liberated and politically inoculated new generation, Cultural Nihilism is now about to face its historical Nemesis. Increasingly, the counterfeit ‘academics’ of the Cultural Nihilist hostile elite are publicly recognized for what they are: cowardly mercenaries, who owe their hollow status and privilege to a collective betrayal of all forms of authentic community, authentic identity and authentic knowledge. Jordan Peterson’s ongoing exposure of the Western academic ‘anti-elite’ is following up on Charlotte Iserbyt’s earlier exposure of the Western primary and secondary ‘anti-educational’ system. Together they expose the larger Cultural Nihilist agenda of ideological indoctrination and deliberate ‘dumbing down’. These exponents of the incoming tide of a Post-Postmodernist ‘New Realism’ are harbingers of the impending demise of Cultural Nihilism. The hostile elite’s desperate effort to shore up its tottering Cultural Nihilist ideology of secular nihilism, globalist neo-liberalism, narcissist hyper-individualism and culture relativism is now taking on openly totalitarian forms through violent crackdowns (‘Charlottesville’), workplace harassment (Google’s ‘diversity drive’) and digital censorship (Alt-right’s ‘deplatforming’), but it is ultimately doomed. A determined strategy of media blackout, as in the case of the Cologne ‘rape jihad’, the British ‘grooming gangs’, the French ‘hell of the tournantes’ and the South African ‘farm killings’, may artificially prolong the life of the Cultural Nihilist hostile elite, but cannot save it indefinitely. Politically, Cultural Nihilism will be simply swamped by the rising tide of the Western identitarian movement. Intellectually, it is already dead in the water — the first waves of Archaeofuturism have already drowned it. Jorjani’s contribution to the long-overdue euthanasia of Cultural Nihilism is considerable: as co-founder of the Alt-right movement and as Editor-in-Chief of Arktos Publishing — but above all as an Archaeofuturist thinker in his own right. He has thus far done as much as is humanly possible to further the identitarian resistance to Cultural Nihilism. It is now time for all identitarian thinkers and activists to ask whether they can sincerely say the same about themselves — and to measure the progress of the Western identitarian movement as a whole.
5. Killing by silence
Le silence. Les camps de reconcentration au Transvaal (Jean Veber, 1901), L’assiette de beure (French Anarchist periodical). One of the earliest examples of a government-sponsored media black-out to cover up genocidal practices was the British white-wash of the ethnic cleansing of the Afrikaner civilian population during the Second Boer War (1899–1902), when no less than 26,000 defenceless women and children died in British concentration camps. The Western hostile elite has imposed a mokusatsu (Japanese: ‘killing by silence’) policy with regard to ongoing White Genocide.
Μολὼν λαβέ
And reap his old reward,
The blame of those ye better,
The hate of those ye guard…
— Rudyard Kipling
The young intellectuals of the West are now abandoning the sinking ship of the institutional humanities and social sciences en masse. Even as the old baby boomer elite and their intended feminist and minority successors are still enjoying the comforts and privileges of the upper decks, the supposedly unsinkable Titanic of the Western academic cartel is already foundering. Young seekers, students and scholars are already scrambling for the life rafts, but they face a very dark ocean with little or no guidance. Intellectually and ideologically, they are abandoning the doomed Titanic of Cultural Nihilism, but they are finding themselves in the very dark and cold waters of an entirely uncharted ‘New Realism’. Only a few living intellectual reference points remain available to the génération identitaire after the shipwreck of the Postmodern West — a mere handful of institutionally marginalized and journalistically demonized thinkers. In the overseas Anglosphere, these include Kevin MacDonald (1944), Jared Taylor (1951), Jordan Peterson (1962) and Stefan Molyneux (1966). In Europe, these include Alain de Benoist (1943), Roger Scruton (1944), Guillaume Faye (1949), Robert Steuckers (1956) and Aleksandr Dugin (1962). Much courage is required from young people to break the taboo on their work. Throughout the entire West, there are other, lesser-known and unknown writers and activists — those few individuals among the baby boomer and members of generation x who have broken ranks and have had the courage to stand up, who have joined their quest. But still this anti-establishment avant garde is pitifully underdeveloped: it is understaffed, underfunded and often forced to operate semi-underground. Against the monstrously powerful army of mercenary journalists, academics, lawyers and politicians that is still at the disposal of the Western hostile elite this small avant garde obviously does not stand a chance — but its brave stance will not be forgotten.
But even as they fight their heroic delaying action, these few older generation outposts are providing a precious breathing space during which the young generation of the West can gather and prepare for an all-out final battle with Cultural Nihilism. Shielded by the prolonged rearguard action of the anti-establishment avant garde, the Western génération identitaire can gear up to avenge the inevitable defeat and heroic sacrifice of their avant garde. The formidable and urgent task of mentally preparing and intellectually arming the entire Western génération identitaire now re
quires courageous young scholars to formulate entirely new metapolitical frames and recipes. Jorjani has fully risen to this challenge — his ferocious persecution by the American academic and journalistic establishment bears witness to the cold terror that his work is striking in the heart of the hostile elite. His intellectual validation of archaic cultural archetypes and futurist technological spectres, his iconoclastic realism in matters of ethnicity and identity and his devastating appraisal of the historical trajectory of Western civilization represent an entirely unexpected and unprecedented challenge from a generation that the baby boomers had supposed to have been entirely ‘burnt out’, i.e. entirely conditioned and deformed by Postmodern Cultural Nihilism. Ironically, Jorjani has inverted the expectations of the Cultural Nihilist academic establishment. Undoubtedly, his ‘minority’ (part-Iranian) heritage should presumably have guaranteed his political correctness. Undoubtedly, his ‘innovative’ (parapsychological) specialization should presumably have guaranteed academic vacuousness. Instead, Jorjani has turned out to be a formidable champion of philosophical tradition, authentic identity and intellectual integrity. Without compromising his own Iranian heritage, he has taken his place in the Western philosophical tradition. His work reminds Western thinkers of the fact that the wars between Greeks and Persians of the Ancient World were wars between closely related peoples — even as the World Wars of the 20th century were in fact largely wars between peoples that were closely related in blood, culture and history. Having taken his place in Western philosophy, and having proven his commitment to Western civilization as a whole, Jorjani should be respected when he calls for a re-evaluation of the common Indo-European heritage — and when he demands a place of honour for the long-suffering (Arab-colonized, theocratically suppressed) Iranian people among the Indo-European peoples. Having taken his stance for a redefined and resurrected Indo-European civilization, Jorjani should be recognized as a courageous fighter against its common enemies.
Whether or not Jorjani can be brought down by his ‘Social Justice Warrior’ enemies still remains to be seen, but the only honourable thing for his former identitarian friends to do is to stand by him in his hour of need. Subjected to ‘academic review’ after character assassination in the system press and duped by foreign policy intrigue, Jorjani has been shamefully let down by many people in the very identitarian movement he has helped found. Within the identitarian movement, Jorjani’s subtle stances on sensitive topics such as ethno-nationalism and Middle Eastern geopolitics may be controversial, but this does not justify vindictive smears and undignified slurs. Within a successful identitarian movement, there will always be space for a wide range of ideologies and worldviews. Totalitarian dogmas and ideological witch hunts risk bringing it down to the unworthy level of its subrational Social Justice Warrior enemies. Thus, from a European Traditionalist perspective within this larger movement, some of Jorjani’s ideas may be risky — if not downright dangerous — and some of his ideals may be overly utopian, but they represent exploratory challenges rather than sources of conflict. From this perspective, the failure of American identitarian publicists and activists to decisively rally around one of their key intellectuals is therefore regrettable. It demonstrates not only the persisting lack of cohesion within the larger Trans-Atlantic identitarian movement — one of the explicit aims of the Alt-Right organization co-founded by Jorjani — but also the intellectual immaturity of this movement as a whole. Thus, it may be useful to briefly revisit Jorjani’s Prometheus and Atlas, and re-state the key importance of philosophic inquiry and intellectual boldness for the whole Trans-Atlantic identitarian movement. Eventually, the metapolitical position of the movement will be decisive for its political success: a new identitarian Thermopylae requires not only a brave heart, but also a shrewd choice of terrain. The fate of the identitarian movement is intricately bound up with the Archeofuturism revolution that is proposed by the Persian philosopher from Manhattan.
The Spectral Revolution
There appears to be an archaic force that projects an inexhaustible variety of mythic symbols onto nature, irresistibly framing the world in terms of meaningful relationships. This projection is most commonly expressed in pre-modern cosmologies in terms of ‘firmament of Heaven’, the boundless ocean of space conceived as a cosmic ordering principle that begins with astronomical certainties and that reiterates these patterns in the nomos, or worldly order, that governs more mundane levels.
— Jason Reza Jorjani, Prometheus and Atlas
The above-given opening statement of Jorjani’s first chapter basically conforms to the Traditionalist perception of (macro-micro) cosmic order: it confirms the validity of Jorjani’s epistemological premise, realistically recognizing the limits of human perception and conception. Jorjani’s concern, however, is with the historic plasticity of human perception — and with the resultant historic alterations in human social and cultural structures. As he sees it, all great revolutions in human history, whether long-term technological, social, cultural or political in nature, depend on such shifts — and the greatest revolution of all of human history is about to take place.
Jorjani describes the threats that impending shifts pose to present socio-political structures in terms of a Spectral Revolution, approaching them from his specialization in paranormal research. Thus, he re-creates the link between the micro-cosmic (natural and human) order and the macro-cosmic (supernatural and superhuman) sphere that has always been recognized in Traditionalist thought, but which has been systematically ignored in Modernist (what Jorjani terms Cartesian) thought. Jorjani correctly points out that, unlike Modern Western ‘culture’, Traditional cultures have always accepted the ‘supernatural’ phenomena as part and parcel of the human condition. In fact, the potential dangers and benefits of direct ‘trans-dimensional’ disturbances and procedures — including the intrusion of the past and the future (respectively, legacies and possibilities shaping present thoughts and intentions) — into present reality significantly shaped the behaviour and mindset of all of pre-Modern humanity. This accounts for the intangible ‘magic’ quality that suffuses all Traditional social structures, artworks and belief-systems. In all of recorded history, it is only Modern humanity that has attempted to break away from this respectful modus vivendi by suppressing the spectral world. Jorjani rightly emphasizes the relation between epistemological shifts and cognitive marginalization mechanisms, and the relevance of ‘spectral’ phenomena and ‘supernatural’ realities to the shifting definition of science and technology. Thus, most modern technology would count as ‘magic’ in any Traditional culture; indeed, much of it would count as ‘black magic’. In Traditionalist hermeneutics (pre-Modern ‘natural science’, e.g. alchemy) the relation between the natural-human world and the supernatural-superhuman world was always recognized for what it was: precarious and dangerous. The lack of an equivalent recognition in Modernist hermeneutics effectively reduces contemporary scientists to presumptuous ‘sorcerer’s apprentices’ who are incapable of mastering the forces they are tampering with. From a Traditionalist perspective, Modernity is simply a reduced existential and perceptual modality, inevitably resulting in spiritual and intellectual implosion — its effects are now most acutely felt in the academic humanities and social sciences. Jorjani re-states this fact in a highly original Archaeofuturist manner by indicating the inextricable link between Modernist (historical-materialist) epistemological frames and Modernist (technological) discursive practices. He shows that Modernist historical-materialist ‘theories’ cannot be tested against Modernist scientific ‘facts’, because such ‘facts’ lack autonomous existence and objective reality outside the Modernist scientist frame. The inextricable link between Modernist epistemological frames and Modernist discursive practices predetermines the uncontrolled trajectory of Modern science and technology. It also invalidates the ‘objectivist’ and ‘positivist’ pretences of the Modern humanities and social sciences, reducing them to ridic
ulous post-Wittgensteinian Sprachspiele.
Jorjani correctly predicts that the impending Post-Postmodern re-definition of the Western knowledge system will require an entirely new language — and a resort to pre-logical categories. The dynamics of the transitional phase are vitally important in shaping the future boundaries of a new knowledge system.
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