Home Politics and Transcendence

While the modern mentality dictates that all human problems can be solved within the political sphere it is clear that the crisis of modern civilisation has originated from a higher point, the current social chaos merely being an outward manifestation of inner decadence. We shall illustrate here the relationship between politics and the metaphysical realm of being in order to determine the cause and effects of modern chaos. By proceeding from the highest point of reference to the lowest the results are necessarily true. The modern reader will almost certainly find this method confusing as they will generally be of the opinion that empirical knowledge is absolute and nothing that transcends it has any claim to validity. The problem for the Western (and more recently Eastern) world, however, is exactly that, it fails to recognise what goes beyond man, therefore fails to see the solutions it needs, or even that a problem exists in the first place.

Assuming for a moment that physical reality had not yet 'become', what could we say would 'exist' in this void? A pure and unadulterated nothingness would be an absurdity, as certain laws must have existed prior to physical reality in order to determine its development. If not these then simply the possibility for existence, this possibility may be intangible but it must be real none-the-less because without the possibility for existence, it could never occur. This 'principle' is as indestructible as it is intangible, unlike physical reality in which every aspect is subject to degeneration and dissolution.

The intangible and indestructible principle pervades physical reality. Natural ecosystems represent how physical components are aligned with an order that transcends them to form a structure; however these structures are always ephemeral because of the constant decay of any manifestation. Reality is held together by this opposition of chaos and order which forms a constant cycle of birth and death. Humans exist within this cycle and are therefore subject to it, however our ability to perceive what transcends the physical realm makes us unique in that we are capable of choosing whether or not to attempt to perpetuate decay, or order. When humans understand the eternal principles that give reality structure they are capable of great works of art, architecture, and organisation into powerful civilisations. When humans become obsessed with the physical realm they damage ecosystems, destroy life, and create civilisations of miserable autocratic functions, plagued by crime, poverty and mental disorders (see depression rates since the industrial revolution).

In politics this division is just as real as in any sphere of human thought and action; and it is in politics that we will now concern ourselves. The division between order and chaos is referred to here as tradition and anti-tradition. Truly traditional societies are not merely political, but are structured from the highest principle proceeding downward. Anti-traditional, or modern societies, have no transcendent orientation, consequently they lack social order as well. In the political sphere modern societies level all humans to their lowest functions, the only differentiations between people are material factors like money; other than that they are simply an anonymous individual with the capacity to participate in the economy. Under the law of individualism every individual is the same, jobs replace vocations. Instead of a unique individual displaying their full potential through their work in a creative manner, they perform mechanised, repetitive tasks that can be performed by anyone, in other words, the lowest possibilities of the human. To achieve 'freedom' moderns have sacrificed creativity, uniqueness, and many other qualities that make life rich and fulfilling.

The government is elected by popularity, and so represents only what the majority crave, which is a growing need for consumer products and wealth. This obsession with the physical realm is a sure sign that society has descended from higher principles, it no longer has a structure, or even a way to implement a structure, it simply progresses further and further into materialistic decadence while the masses steadfastly defend its moral worth.

A traditional society resembles much more closely the processes found in nature, because these are the structures formed by eternal principles. This type of civilisation functions like an ecosystem, with each part making a positive contribution towards the continuity of the whole. For this to work, each person, or group of people, needs to perform certain functions. We will now examine the primary functions of various human qualities.

In a tribe, the leader functioned like an intangible principle, he aligned the other elements, giving the tribe an overall structure. In a larger civilisation his function did not change, however, it had to be replicated at multiple levels to ensure organisational success. This is also a natural process, every ecosystem contains multiple sub-systems, and even the body of an animal functions by the same method, with the brain as the aligning principle and each body part contributing to its support. Applied to politics this becomes localisation, which was most prominent in the feudal system but was employed by virtually every other traditional civilisation in history, with varying levels of enforcement (communities have only become dependant on the state in recent times). As the leader must function like a principle, his knowledge of metaphysical matters was paramount; traditional leaders generally came from the priest or warrior stocks, and their primary goal was the complete renunciation of their ego (their sense of being an individual separate from external reality) and an undivided dedication to their function. It was generally upheld that a failing of the leader could only occur if they allowed their ego to determine their actions (Julius Evola - Revolt Against the Modern World).

The modern political systems which have a genuinely powerful leadership have had no structure beyond that, the leaders simply dominate a mass of individuals for their own ends. This is the modern experience of leadership, and has led to an extreme paranoia in western countries of any system where anyone has more real power than anyone else. This is misguided, as a non-corrupt system would not allow a corrupt leader to go unpunished, in fact, in traditional civilisations the leaders were completely accountable for the wellbeing of society, and they often paid the price of their life for failure. This may seem barbaric to moderns but it is understandable, because it allows for a structured society without running the risk of disastrous dictatorships. More importantly than this however is the fact the society was structured around a hierarchy that consisted of more than simply leaders and followers.

The caste system was a way of creating broad categories, which placed no limitations on the individual other than those inherent in them. The best example of this system was in Ancient India where four main castes existed. There were the Brahmins (Priests), Kshatriyas (Warriors), Vaisyas (Merchants) and Sudras (Labourers). These four castes can be found roughly and with varying strictness across most ancient civilisations.

This system allowed individuals to perform a variety of tasks in personal and creative ways, but was strict enough that social order was kept. Communities could easily be formed and all the necessary tasks performed by people who knew and respected their role in society. These specialisations were necessary in creating larger civilisations; this could be regarded as genuine evolution from the days of cave-men, where the only roles that existed were hunter-gatherer (men), and mother-forager (women). It should be noted that the role of women changed very little in the shift from primitive tribes to the civilised world, although their spiritual function in relation to reproduction and love may have become more prominent. This is an evolution because a higher degree of structure was achieved in alignment with reality, unlike modern society, which has degenerated into a chaotic state unknown to man in recorded history.

It is clear that if we wish to bring about a reversal of the current problems then their very core must be dealt with. A 'spiritual revolution' starts in the self by overcoming the limitations of ego, after the mind is ordered then it can exercise a will to create order in reality. In this manner the mind becomes like a principle, it has the ability to create structure within the chaos of physical reality. A restoration must begin at the highest point, those capable of performing the functions of the highest castes must be indoctrinated into true metaphysical knowledge of principles, and they can then begin to exercise their influence over the lower castes through politics, thus restoring a social order.

February 2, 2008

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