The Pete Quiñones Show - Episode 1239: The Radical Traditionalist School of Philosophy - Part 1 w/ Thomas777

Episode Date: July 13, 2025

60 MinutesPG-13Thomas777 is a revisionist historian and a fiction writer.Thomas takes a detour from the Continental Philosophy but touches on a subject that is tangentially related: the Radical Traditionalist school, which features thinkers such as Joseph de Maistre, René Guénon, Julius Evola, and Mircea Eliade.Thomas' SubstackRadio Free Chicago - T777 and J BurdenThomas777 MerchandiseThomas' Book "Steelstorm Pt. 1"Thomas' Book "Steelstorm Pt. 2"Thomas on TwitterThomas' CashApp - $7homas777Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

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head on over to the piquinez Show.com. There you can choose from where you wish to support me. Now listen very carefully. I've had some people ask me about this, even though I think on the last ad, I stated it pretty clearly. If you want an RSS feed, you're going to have to subscribe through substack

or through Patreon. You can also subscribe on my website, which is right there, gumroad, and what's the other one? Subscribe star. And if you do that, you will get access to the audio file. So head on over to the Picanuos show.com. You'll see all the ways that you can support me there. And I just want to thank everyone. It's because of you that I can put out the amount of material that I do.

I can do what I'm doing with Dr. Johnson on 200 years together and everything else. The things that Thomas and I are doing together on continental philosophy, it's all because of you. And yeah, I mean, I'll never be able to thank you enough. So thank you. The Piquino Show.com. Everything's there. I want to welcome everyone back to the Pekiniano show. Thomas is here, and we're going to take a little diversion away from the continental

philosophy series, but as Thomas is about to explain, it relates to it. So take it away, Thomas. Hey, first of all, how are you doing today? I'm doing pretty well, man. Health is better. Yeah, I've been feeling pretty well. I mean, I still have like respiratory symptoms. I can't seem to shake, but yeah, overall, I feel pretty well, man. Cool. I want to talk about the radical traditionalist school of philosophy, which is a discrete intellectual tradition. And a lot of people don't understand. And a lot of people don't understand that. And those that understand that basic posture with, they don't really

understand what it is. Part of that's because, like, Pop Academe, they claim that everybody from like Nietzsche to Alexander Dugan to Ellen to Benoit to you know, Edmund Burke

is part of this thing called traditionalism. That's not correct. You know, we're talking about a very discreet body of thought I'd include I'd include Heidegger and Joseph de Maistre in there

too although some people probably wouldn't but the same imperatives that frame radical traditionalism its metaphysics and its ethics and

it's posthal it's about the human condition translated to a political theoretical construct, you know, that's what de Maistre and that's what Heidegger is. And De Maestro also, people like Carl Loeth and people like Isaiah Berlin, they claimed he was the progenitor of what became fascist thought. I actually accept that. That's true. You know, obviously they were suggesting that in punitive terms, although Loith was not a liberal. He's, you know, he's somebody

who's ill-understood, kind of like Leo Strauss is. And they were, you know, obviously, they were, they were avid correspondence. When I say ill understood, I mean, the fact that they were anti-liberal doesn't make them right-wing, or like, didn't make them pro-fascist or something. Quite the contrary. But, you know, so Joseph de Maestro, he's essential

to understand the position that I consider to be the right-wing perspective or aspect of the resistance as it stands contra-globalism. Okay, it's not conservative.

It has nothing to do with that. Okay. Radical traditionalists aren't trying to conserve things. You know, we'll get into, like, why that's misguided when people suggest that that's their ambition. You know, in the traditionalist view, the entire conservative enterprise, it's basically a bourgeoisie, liberal tendency that, you know, holds attachments to certain institutions in their deteriorated modern varying at least. You know, things like the nuclear family or things at least like nominal concepts of private property. You know, but this idea that, you know, there's somehow the standard bearer of some perennial tradition, like that's laughable.

And if C. William was guided, too, for people to act like, thinkers like the maestro were conservative. like he wasn't at all and he was a very very very heterodox Catholic he was a Freemason he defended the Jesuits now admittedly in that era the Jesuits were totally different than they are

today but they were very much at odds with you know the Catholic leadership and the holy sea you know he De Maestro supported the American

Revolution wholeheartedly you know and it's not because you'll read like modern or contemporary scholars were like so he was a friend of democracy with publication no no no no no no the american revolution had nothing to do with democracy like the way he looked at it was this was an aristocratic yeomanry that was exhibiting you know this kind of like energetic tenancy towards the creation of a of a of a new state based on higher forms and potentialities of human action that were nonetheless based on you know um transcendent uh the principles you know both historical and and theological in nature

you know there's there's nothing egalitarian about this there's nothing leveling about this quite the contrary you know like when uh when these um that that's one of the really weird things about the the current illiteracy of the left i mean they've always been pseudo-intellectuals like going back centuries but now it's like they can't make up their mind like on the one hand they'll claim that uh you know um america was a monstrous enterprise because only this uh white male warrior yeomanry had the franchise but then on the other hand they'll claim that america was basically this kind of like jacob and socialist paradise that wasn't realized yet

but that's um you know and uh Such that people like the moisture, when he talked about democracy, he was talking about it in the actual meaning of the term, you know, the demos being the subject of it. You know, when regime people invoke democracy, they mean the literal opposite of what the term means. You know, they're talking about this social engineering regime, you know, based on these kinds of radical humanist postulates, you know, and these anti-traditional conceits. you know, in these anti-traditional conceits and this kind of tradition such that any more it even abides a discreet and intelligible philosophical tradition. They're drawing at people like Bentham and stuff, okay? Like they don't, this, this has nothing in common with them, you know, to understand

and held by people like uh you know like um the the Greeks you know during um the reign of pericles or whatever which i'd consider to be the zenith of classical democracy but be as it may um the core thinkers of radical traditionalism i said osain assyre i think he's still alive he He's an Iranian academic. He was educated at MIT, among other places. You know, like Wolfgang Smith, he came up through the hard sciences. But Nasir had an interesting background.

He knows him jumping around a lot, but there's no more cogent way to explain this and describe these personages and why they're significant within this school of thought. Um, Nasir, uh, he found himself at odds with Khomeini's revolutionary government, which is interesting, because Nassir was no friend of the Shah. And the Shah was actually a terrible individual. I know the internet guys think he was based, he was not at all. He was just, he was a kleptocrat pimp. Ready for huge savings? Well mark your calendars from November 28 to 30th because the Liddle Newbridge Warehouse sale is back.

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Trump on Dunbiog, Cush Farage. one of the interesting things about the Iranian Revolution is that one of the ways Comini was able to when he came back from exile, you know, he'd been exiled from Iraq

for decades. Okay, and the Shah had approached the Iraqi regime. You know, and this was basically, like, in the week of like the Bathist's decency.

You know, and they'd worked out something of a concord, I mean, which makes sense because Iraq along with Iran as, you know, like the Shia heartland. And Khomeini had been in Iraq, and he was unceremoniously banished. But Khomeini was, when he returned from exile, the revolution as it was developing in the street, it was these pious Shia elements who were the core. but they also there's a bunch of left-wing labor agitators and akhmaddinajad for example is like the legacy of that tendency that's why you still find these guys in the Iranian government there were uh there were there were kind of right-wing social nationalists among them it was this kind of broad coalition okay and uh to Khomeini and to a lot you know many elements within the revolutionary cadre they've a guy like Nassir is like a kind of reactionary. You know, this guy's an elitist, you know, even though he doesn't like the Shah and he views it as a corrupt element. He still has no problem with monarchy. You know, he's not the kind of person we should permit, you know, within, you know, the intelligence, you know, because people like him have a tendency to be able to corrupt revolutionary imperatives and open the door to, you know, you know, you know, kind of revolutionary activity. But Nassir was very much a disciple of René Guillaume.

And René Guillaume was a Frenchman who was a convert to Islam. I don't want to get into discussion as how people feel about those kinds of conversions. It's not important. But what is important is that Islam, especially on the Shia side, in my opinion, plays a huge role in the traditionalist school of thought. And in terms of praxis, their significance of their participation in the resistance contra-globalism can't be overstated. That's one of the reasons why it really, really irritates me when stupid people talk about they hate Islam.

That's unbelievably ignorant. Okay. And the fact that you don't like some random Pakistani criminal who's deployed the euro up under the auspices of refugee relief when in reality it's part of the Zionist ethnic cleansing efforts declaring that that guy is some instantation of Islam makes you just a complete ignoramus. Okay, one thing is nothing to do with the other. Okay. And the traditionalist school from René Gion to Julius Evela to Marcia Eliaddi to Joseph de Maestra is highly ecumenical. They're not syncretic.

They're not saying that all religions are equal. They're not saying that, you know, um, you should, uh, abandon your own tradition and you know worship in a mosque or in an orthodox seminary or in a Protestant church because it's all some sort of loose you know ill-defined spiritualism that you know and there's nothing holistic about it that's not what I'm talking about that's not what they're talking about what they're talking about is that various permutations of religiosity like true deep religiosity, the kind that, you know, shapes the prime symbols of living cultures

in a timeless capacity, and that, you know, informs the configuration of institutions, cultural and political and social, and that dictates where people devise their concept of authority and legitimacy therein, in beauty and aesthetics and everything else. They're saying that, like, various religious traditions and tendencies they're all permutations of this um you know the that the mind of god is received by man okay um and somebody like demysha would go a step further and while he wasn't a racialist in this sense people think of it in the 20th and 21st century um capacity he was would say that there's an organic and historically contingent and culturally dictated basis for how religiosity expresses itself in discrete cultures okay so being down on a great

civilization like iran because they're not presbyterians like me is is is is really really really stupid okay and plus to that itself is a liberal postulate because you're saying like basically everybody's the same and should receive uh you know um divine imperatives and perceive them the same way regardless of race or historical um you know uh historically contingent variables or, you know, a linear memory of an epigenetic character. You know, the, if you're a real, if you take race seriously, if you take deep culture seriously, you would not only expect there to be this kind of sectarian diversity,

but you'd welcome its existence because it's, yet another discreet signifier, you know, that demonstrates the insularity of races and cultures. Okay. And that kind of thing should be curated, okay, obviously, because the eradication of it is one of the prime imperatives of, you know, the regime social engineering paradigm, because it wants to reduce everybody to this kind of low-humanist, um, declares. recultrated, deracinated, sort of, you know, slave cast, as it were. Okay.

So that's what we're talking about. And just to get into Renegione a bit, you know, because, again, I think de Maestro and Renéguon are most important. In terms of praxis, arguably Julius Evela, particularly some of his later stuff, probably holds more significance to a contemporary partisan. But, you know, theory is paramount, in my opinion, because without theory, there is no praxis, among other things. But the, Guillain essentially identified, he said when we're talking about traditional civilization, contra modern ones, you know, not modern in terms of technological developmental as a factor, modern in terms of their rejection of metaphysics and their rejection of God. You know, like what we think of as, you know, the conventions of the Enlightenment,

the ideological conventions of it. You know, that's synonymous of modernity for purposes of what Dionne was talking about. You know, one of the things that that's done is it's eliminated metaphysical points of reference. You know, when every civilization prior, you know, great and small, or, you know, dynamic and brilliant or primitive and savage, all civilizations were characterized by the recognition, of a higher order than man, you know, even those that exhibited some humanist tendencies, you know, and their ethics or their aesthetical judgments or their, you know, what have you. The understanding that, you know, elites only derive legitimacy from a transcendental mandate, and the principles and values necessary and adequate to constitute, you know, the, not just the mandate,

but the kind of guiding ethical disposition of authority, it has to represent some sort of pathway to higher knowledge, okay, at least in terms of its intended structure. and when leadership fails in that regard, traditionally they're understood who have lost their mandate, okay? That gets a bit complex, and we'll get into De Meister's take on that. Air Grid, operator of Ireland's electricity grid is powering up the Northwest. We're planning to upgrade the electricity grid in your area, and your input and local knowledge are vital in shaping these plans. Our consultation closes on the 25th of November. Have your say online or in person. So together we can create a more reliable, sustainable electricity supply for your community.

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because that is the case and point, really. Modern civilization and contrast is, it's the deliberate opposite of that you know and this isn't accidental there's this mythology that of you know moderns that well you know the scientific method you know and the enlightenment you know literally bring this out of darkness it just revealed to us that these things aren't true by some sort of splendid accident that's nonsense this was an ideal this was and is an ideological program to deconstruct not just the tendency of the body politic to believe in God, but to do everything to make higher belief impossible, okay, by essentially breaking down the institutions that are suggestive

of such things, even if they're not, you know, and obviously the eradication of anything so dedicated. You know, that's something, Wolfgang Smith used to make the point a lot that you know, one of the ways that particularly the Anglosphere like handles religiosity is they try and appropriate it in a way

not unlike the communists did and just turn it into this kind of goofy almost like going to a bowling league or something. You know, like, oh, I'm religious. I go to this building where there's, you know, it's kind of like a movie theater and this guy you know like Joel Austin he he talks about self-help sorts of things and how to manage my money better you know and then and then we go into this big room and like drink lemonade together you know like it really it's deliberately shorn of anything

suggestive of the divine or heading towards worship and um i know that there's a a trad catholic like trad is not traditionalism it's trad and um there's a lot of problems with those people but i know that one of their favorite um one of their one of their favorite straw man is you know oh that's protestantism or this imaginary protestant church that you know due to its uh uh due to its iconoclasm it did away with you know all the all the edifying aspects of religion and and you know shut the doors of the cathedral so people had no choice but to draw upon these debased and kind of banal modalities that's not true okay um radical pietism uh basically the force is almost kind of monastic degree of introspection vis-a-vis the you know the inner witness on congregants okay okay Like I'm not, I don't want to start some sort of sectarian beef here, but, but you can't say that, you know, a sectarian orientation that, you know, suggests that people should be guided at all times by scripture, which quite literally, you know, is supposed to be timeless and resound in sacred time, as Merzia Elioti described it. You can't suggest that that's something like some secularizing tendency.

But moving on, you know, Kiyon, obviously, he was kind of the quintessential orientalist. You know, he married an Egyptian woman. He converted to Islam. He became very insinuated into a Sufi school of thought. And a Sufi, a lot of people call it mysticism. there are Sufi mystics and there's aspects of that in some of its permutations. The better way to think of it is metaphysics. Like higher metaphysics in Islam derives in large measure from Sufi philosophies.

And interestingly, many alloys who may or may not be, occulted Christians. That's an open-ended question and I'm not qualified to discuss it in deeper capacities. A lot of Eloights find their way to kind of the study of higher metaphysics through various schools of Sufism. Okay. The reason why Guillain gravitated to Islam, it was because he believed that in the Orient, he said, said that there still are pockets of capital T traditional modalities of life. You know, they're beleaguered in his mind. They're at risk of being wiped away, you know, by the triumph of this kind of anti-God

modernist ideology and its various permutations. but it's still extant. You know, he'd talk a lot about how, you know, if you go into like the mountains in India, you'll find people who are different from the majority racial populations in India, who, in his estimation, were vestiges of the higher racial caste

who still practice the kind of pure, like, proto-Indo-European spiritual, will, you know, practice. He believed that, you know, places were an Islamic way of life still thrived, you know, obviously not like in the Ottoman court or something, which was, you know, in a lot of ways as debased as, as these secular, occidental regimes.

But, you know, nevertheless, you know within within um the orient and within the parameters of uh of the um islamic uh governmental structure you know you still could find um pure iterations of it and osama bin laden had something of the same sensibility i'm not saying he was like rene de yon they were very very different kinds of men there's something to this. You know, so that was Gion's, that was kind of what informed

his sensibilities in this regard. You know, it wasn't just the kind of fetishism of the cultural anthropologist or you know, the kind of wandering European who

you know, is kind of able to insinuate himself to do to a combination of cunning and genuinely curious vigor can insinuate himself into these alien cultures and kind of master them from our perspective of deep reverence that obviously those are aspects, kind of enduring aspects of the European mind and soul. But that wasn't his primary.

motivation you know and again if your entire life's work is you know I need to understand you know how can traditional ways of life and traditional data as Wolfgang Smith called it how can that thrive and be recognized for what it is like what are the conditions precedent where that sort of thing can still exist, you know, in a spontaneous way that is psychologically resonant and instinctive. You know, this is totally different than people deliberately trying to resurrect dead forms, mind you. Okay, because any kind of deliberate effort to do that, I mean, that, that itself is just a sort of modern psychological coping mechanism or thought experiment.

you know, that's the opposite of what we're talking about here. But, you know, if you're somebody like Gionne who wanted to discover, again, like, what the conditions were where such, you know, spiritual practices can thrive, you know, that you would find yourself, you would find your way to the kinds of environments that you would. he did um you know and that and that would be your frame of reference as uh as a um as a scholar and uh as a partisan and gillen was absolutely both um you know and the one of the things excuse me one of the thing one of the ties that binds conceptually of capital each capital t traditionalist thoughts is the concept of primordial tradition or sophia perennis you'll find that phrase um a lot um in traditionalist writings um air grid operator of ireland's electricity grid is powering up the northwest we're planning to upgrade the electricity grid in your area

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and watch unmissable shows like all her fault on Sky. These nice people killing each other. And Ballad of a Small Player starring Colin Farrell on Netflix. I've made some mistakes. Right, who hasn't? Get one gig Sky Broadband, Essential TV and Netflix, all for just 44 euro a month for 12 months. Our lowest ever price.

Availability subject location, new customers only, 12 month minimum terms, standard pricing thereafter, TV and broadband sold separately. Terms apply for more infoosies sky.a slash beads. You know, it's not, traditional societies didn't really draw a first, distinction between metaphysical aspects and historical aspects of cultural mind and memory. There was an understanding, too, that the origin of institutions is somewhat mysterious.

You know, and that there's something really like enlightenment modernity never accounts for. it's just kind of purely horizontal understanding of data you know whether they're talking about you know whether they're talking about biological phenomenon you know like that Darwin is paradigm

it never gets into any sort of horizontal causation or I mean or any kind of vertical causation it's usually horizontal you know it doesn't make any sense anyway but it's okay so matter just created itself or matter just exists, but then like life got insinuated into matter somehow.

You know, you're just supposed to not address that. Because according to Galilean science, which is totally outmoded, by the way, obviously, you know, that we just don't believe in God because there's just not something we believe in. It's like this weird tautology. And interestingly, like, we'll... gang smith to he died if he had his um even in his late 90s he still very much had his mind about him you know and he wrote his background was in quantum physics so he specifically write a lot about how um these deep field telescopes and the emergence of uh you know theories of

things like black hole cosmology you know it's really repudiating everything that was up however weekly the kind of scientist perspective you know not scientific but I'm what scientism you know this idea of um you know emergent cosmological theories repudiating any any possibility of a divine origin of, you know, matter and time. And that's a totally outmoded way of thinking about things. Like basically if you stop the clock, like the proverbial clock of human knowledge pre-Einstein and Heisenberg, you could arguably make that case.

But, you know, it's laughable these days. speak in those terms you know I mean don't get me wrong that's only part of the equation you know like the godlessness of the modern condition um it has to do with you know ways of life and historical memory and the ability of people to receive um primordial knowledge and to contextualize those things within a conceptual paradigm that's both historical and metaphysical. It's not just a matter of, you know, the science, not being hostile to, you know, the theological postulence or something. But it is an important aspect of it because I'm constantly brushing up against people who mean well and aren't stupid, but they're not particularly sophisticated,

intellectually and they act as if the left is somehow like intellectually sophisticated or something they're not at all they're they're they're proudly ignorant you know um and such that they can muster any sort of like the only thing they have or had was the bully pulpit you know they that's one of the reasons why they're so censorship praised you know because they they have they literally have nothing to stand on you know and that's important that's not just a flex i mean it's important to keep in mind you know in terms of understanding how the

the kind of prevailing zeitgeist is the Overton window if you prefer as is shifting but the you know in Guillaume like Marcia Eliotti and like Evelah

he believed in a hyperborean tradition you know he believed in essentially a fall within the civilizational cycle you know um which is tantamount or it can be understood is metaphorically not unlike you know the the um the divine right of kings it's it's mischaracterized by pop history books. What it derives from is that, you know, the king's sovereign lordship over his domain is not unlike God's dominion over the universe. You know, with all that that entails,

you know, because that's the transcendental model of, you know, authority and justice and sovereign legitimacy. So the fall of man. you know quite literally is played out in temporal capacities you know in cycles of civilization you know and um and Guillain comes back again and again. Obviously, this would have been at the forefront of his mind because in Egypt, you know, he would have been, and he was very much a man who was very respected there, you know, being this cultured Frenchman who was a great intellectual who spoke all these languages

and had all this wisdom. And, you know, he married a woman of a very high standing, you know, so he, you know, So he would have found himself, you know, in Cairo, and, you know, in the midst of these great monuments and these towering necropolis structures and things. It had to be on his mind in a very active sense, you know, like these people, I'm among, and these men whose ways and, you know, belief structures have made mine own, they can't make things like this anymore. You know, and that's very profound. You know, but that's obviously the enlightening perspective is, again, it's like a pure inversion. That like man is somehow being elevated from this state of brutishness and ignorance.

and he's literally mired in darkness, which again forces one to kind of blind their eyes to, you know, iterations of high culture from the past. You know, I, you know, so how, if man was mired in darkness, you know,

essentially until, you know, the 16th century or whatever, like how are there, you know how are these grand monuments that this day nobody can divinate how they were built that were erected 5,000 years before Christ you know it's nobody can explain these things or I mean how was it that you know people like Ptolemy were we're mapping the stars or that uh you know essentially the greatest intellectual traditions came out of Doric Athens and have never been

duplicated. You know, so I'm supposed to believe that these people were all basically, you know, a bunch of unwashed barbarians and that, you know, Pride Month represents like the zenith of high culture. You know, Paraclys was an idiot, but like Donald Trump is like a great, a great leader of men, you know. I mean, like, obviously being deliberately obtuse, but this idea of like, like, man. And, like, this idea of, like, man. being uplifted from you know ignorance that that that doesn't make logical sense but it doesn't make metaphorical sense either you know that's that's just not the way and that's not that's not the way human life is I mean this that's this that's not the way organisms are that's not that's not that's not way matter is you know that

something gets more robust and stronger it ages. I mean, there's good things about aging, obviously, and, like, it can prove wisdom and stuff, but, you know, this idea that, uh, you know, this idea that, um, you know, things, that things begin, um, as, uh, as, um, kind of like proto-human and then the end as in some perfected state. I mean, that doesn't, you know, it's, it's not just count as, intuitive it's it's at odds with you know the the human experience if nothing else to say nothing of the metaphysical um you know illogic of it air grid operator of Ireland's electricity grid is powering up the Northwest we're planning to upgrade the electricity grid in your area and your input and local knowledge are vital in shaping these plans our consultation closes on the 25th of November. Have your say online or in person. So together we can create a more reliable,

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But, you know, and that's something, that's why, you know, the traditional is, at least the ones who are, you know, worthy of the moniker. They're not anti-science at all. Like, again, you know, Nassir, Wolfgang Smith, René Guillaume himself, like these men came from the sciences. You know, Wolfgang Smith made the point.

He said that, you know, moderns, will tell you these secular humanist moderns, they'll hold out something like scripture and say, well, scripture informs us that the apostles, they saw Christ raised, you know, from the dead. And he, you know, he was elevated from the earth and, you know, presumably he disappeared into the heavens. You know, and the Galilean, you know,

the objection of the Galilean science was, well you know space being infinite it has no high or low so they're you know even if i accept that such an ascension was possible you know which it's not it's meaningless because there is no true ascension because there is no up there is no down but i mean like that itself is meaningless if you understand even as a layman you know general relativity you know um there very much can be like a heaven or a hell it very much can be an up and town um um distilled down the kind of dummy terms these things can be anywhere okay because it's a matter of perspective and situatedness you know um Rudolph Boltman the kind of nonsense that he promulgated that underlay a lot of kind of what

became sort of the the milk toast sort of Billy Graham kind of Protestantism as as well as Vatican 2. His whole mandate as he saw it was to demythologize Christian scriptures. Like according to Boltman and his intellectual progeny, you know, well, before there was an understanding of true cosmology, you know, there was people spoke in pure metaphors. Like nobody really believed in things. like, you know, the dissent of man or ascension or resurrection, you know, like, people

actually accepted this garbage, you know, especially like mid-century. Probably, this probably like was earnestly believed until like the 80s. Like even in, sadly, even in a lot of, you know, seminary schools in such environments, you know. But that's, but I mean, to accept something like that, first of all, you're drawing up on science that is decades out of date at best and arguably centuries but also you know you don't really understand metaphysics of the human condition you know and you don't really understand what we're talking about in terms of a cosmological presentation and you don't understand the anthropic principle which is key to you know forwarding an argument for or against

this subject matter from a scientific perspective, you know, but the point is this is one of the ways that, you know, the regime and the kind of post-war consensus is drawn upon these enlightenment ideas that are nakedly ideological. You know, again, like it's one of the big lies of history by the proponents of these things. that well these were just accidental discoveries or something you know no they weren't revelatory at all they weren't discovered they weren't the subject of a rigorous methodology these are ideological postulates and you know you don't this idea that you can just abolish hermeneutics by appeal to you know an outmoded science i mean that's that's that's preposterous. But that's kind of where this cultural schizophrenia comes from in a place like America. Because in addition to people not understanding what traditionalism is, like when I, you know, when we use that word, the reason why I like people have a bad, you know, feeling about

religion, because to them like religion is, you know, some, some guy like Joel Osteen, or it's, or it's Ted Cruz saying illiterate stuff about why he, He has a kink for pretending to be Jewish and saying things that make no sense. Or, you know, when people think of religion, they're like, oh, my parents may me go to this bullshit. You know, kind of glorified VFW Hall with this boring guy. He would talk about how, you know, you shouldn't be racist and, you know, basically give us these kinds of school marm lectures that were devoid of anything interesting or metaphysical or moral

or, you know, but that's like people have to understand that it really has nothing to do with tradition. That's some weird, it's some weird social convention that is how, you know, this kind of professional class of academics and commissars,

you know, who had some sort of vestigial interest in academic theology just kind of like found their way to this role you know and that's because that's like what's the acceptable version of uh these uh kind of state forms that you know in their true uh manifestation are considered at best highly subversive and at worst basically criminal you know so that's when we talk about capitalistism we're not we're not talking about conservatism we're not talking about contending it's the

1200s. We're not talking about any of that. We're talking about religion. We're not talking about churchianity or this kind of lame like boozy stuff or you know, this kind of

cornball stuff where you know, it's it's people saying you know, well religion is about like you know, having manners and not using bad language and, you know, saying please and thank you like you're in kindergarten or something. Like I, you know, this is important because like I said, it's, I mean, don't

be wrong. The last thing I want to do is to try to convince masses of people the merit of our position. That would be a fool's errand, but that's also not what Vanguardists do. But people who otherwise are sophisticated and politically intelligent and stand by their culture and their race and their heritage, this is a hurdle sometimes it must be overcome with them because this, you know, this is one of the reasons why, like, abusive languages is such a, it has such a deleterious effect on conceptual life, and that's very deliberate, because, you know, then you have to, you kind of have to disabuse people of these meanings that they've developed negative associations with, along to the kind of endless repetition of them by ideological commissars,

his entire intention and mission is to, you know, pervert the plain meaning of these things. But moving on with the time we got left. You know, and that's why I encourage people to, you know, who say, like, what's the relevance of all this to the present? Well, again, I believe, like, this is our policy. politics, okay, I mean, this is my politics. Like, this is the resistance, and there is only the resistance contra globalism.

You know, and again, it's not a reactionary sensibility. And it's not a return to superstition. Again, like that itself is, you know, an ideological postulate promulgated by, you know, people who abide. enlightenment, ideology, and scientism. The superstition such that there is one is this kind of 19th century style materialism that like nobody believes in anymore. Like that's the superstition.

You know, and if I behoove people again, I I'm very much a layman and you know, the hard sciences. You know, but read up on what's being realized by way of things like the James Webb Telescope, like read up on black hole cosmology and what's being

postulated there, like this is shattering all of this nonsense. You know, like this idea that, you know, there's no more mystery and, you know, metaphysics is dead and, you know, we can explain quantum realities just by like appeal to, you know, um, nakedly material quantities.

and, you know, things like that. Like that, if that doesn't, you know, make you a man or woman of faith, you're kind of asleep at the proverbial wheel, you know. And that, you know, look at, in my own kind of wheelhouse, you know, I'm constantly talking about how, you know, these political scientists, quite distinguished from political theorists. Like even some of them who occasionally kind of correct conclusions,

you know, like Mearsheimer, the guys, it's really something of a simpleton. Like this idea that, oh, well, structures, like the literal structure of political institutions and states, not only are these kinds of late modern structures

perennial, but the structures themselves dictate political events and either generate or mitigate, conflict like this is laughable you know the look at what's underway right now with the world situation you know warfare arrives um like the seasons you know and owing to nakedly theological imperatives you know and even just like the paradigm shifts that, you know, we've witnessed in the last 20 years, really, I posit that it began

around September 11, 2001, or at least in the aftermath. But, you know, that should give people pause, even people who consider themselves to be secularists. And I mean, if that doesn't, I mean, if you're your age or my age, like in real time witnessing, you know, sort of the, the Marxist-Leninist dogma that literally had shaped the 20th century and been the catalyst, you know, approximate and arguably ultimate for the most catastrophic conflict in human history, you know, it, it, uh, it felt a. pieces as the zeitgeist could no longer abide it. You know, if that's not the cutting of a reason writ large, I don't know what is.

You know, this idea that, you know, this school of thought is somehow an arcane curiosity or something of interest only to cloistered, economically inclined people, you know, who have kind of opted to withdraw from the banality of the day-to-day and the political. That could not be further from the truth, you know. And if you need another example of this phenomenon in action, I mean, consider the degree to which, you know, the resurgent Islamic political. consciousness has shaped the last 50 years and continues to do so. Unfortunately, I think many iterations of that are perverted. But, you know, that is an aspect of the cunning of reason, too. There's a German phrase, mere al-leven, literally more than life. You know,

that's what's required for life to have any meaning at all you know and this idea if you want you know another example of how this relates to praxis well there you go you know strip strip away metaphysics and strip away anything transcendental you know and let me know you know how that fairs in terms of posterity you know the mighty soviet union lasted less than a century for that very reason you know um

i was going to get into rnayne or i was going to get into joseph de maister today and it it seems that time got away from me but i feel passionately about this subject matter i'll pick up the pace next time and after part two we can get back to the linear progression of our continental philosophy series, I promise. And when we return to that, we'll get into live next Spinoza. And where this study matter converges with that, we'll get into Ficta, Schopenhauer, Nietzsche, Heidegger.

and I know that people will be excited about that because they've been asking me about all that stuff and I'm looking forward to it too and frankly I think I have more to contribute on that than on some of these thinkers who I mean I minored in philosophy I mean I I can speak intelligently on this stuff

but it's I can speak a whole lot more intelligently on Schopenhauer and higher than I can like Leibniz Spinoza and Kant let me put that one but I hope people found this worthwhile when you get a chance please um give me a reading list because for the the specific subject because people are going to ask for that so yeah man yeah yeah i will uh i'll do so late tonight or tomorrow okay sounds good all right um tell everybody where you're at and where they can find you yeah the best

place is at my website which is almost finished being retooled you can find all my content there is a feed where like my new podcast appearances and my own podcast like pop up and like other stuff and some of my long form writing and some like video stuff it's number seven h-o-m-as-777.com otherwise hit up my substack it's real thomas seven-seven seven seven on substack.com and from there you can find like other places where I'm at like Instagram and stuff but those are the main places to go. And like I said, I'm in the process of kind of retooling my content just generally, but I'm always active. I'm active every day on substack and I try and appear on a few people's

pods every week. And I try and do something every day. So, you know, yeah, I'm trying to be a busy beaver, man. All right, Thomas. So part two. Thank you very much. Yeah, thank you.