The Pete Quiñones Show - Episode 1251: The Radical Traditionalist School of Philosophy - Part 4 w/ Thomas777

Episode Date: August 10, 2025

61 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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experience this Christmas with vouchers from Trump Dunebeg. Search Trump Ireland gift vouchers. Trump on Dunebiog, Kosh Farage. If you want to get the show early and ad free, head on over to the piquinones 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 piccunioness 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 Pekignano Show.com. Everything's there. I want to welcome everyone back to the Pekignano show. So Thomas is back and we are continuing this series on the radical traditionalist school. How are you, Thomas? I don't very well.

I think today I'll wrap up this sort of like subtopical treatment of, you know, the, the fascist internationals, I think of it, and the intellectual cadre that, you know, constituted the radical traditionalist sort of vanguard and the, 20th century you know and to be clear i'm going to primarily talk about mercia eliotty today but like a lot of people on social media and and other platforms and stuff they've been asking about like rene gionne who's something of a mysterious figure i mean for all kinds of reasons i think he curated that image but he uh and he died i think in 1950 but uh you know carl schmidt as I mentioned,

Carl Schmidt had an active correspondence with Brescia Elioti, with Julius Evel up, with Ernst Younger. And we don't think of Carl Schmidt as being insinuated into this milieu, but he was.

You know, and that goes to show you again, there was a true cadre of intellectuals and a true internationalism to fascism and related movements. But Carl Schmidt said that he considered René Guillaume, to be the most compelling

living intellectual you know and uh the Gionne's conversion to Islam I mean that was a very French thing of him to do he was very much an Orientalist you know like a lot of

like a lot of Westerners were and are and particularly a certain a certain type of adventurous soul and uh you know there's a certain ecumenicalism to the traditional school, like I indicated, but also you've got to

understand the context, particularly in the first half of the 20th century. This was well before the Islamic awakening in 1979, but Islam seemed far more of a living faith and way of life than, you know, it was the case on the ground in Christendom, outside of places like Romania, and we'll get into that. You know, so I mean, that's the way to kind of understand gionne and uh i mean he lived among the arabs and and basically became uncultural you know he went native as it were but beyond that his attraction to that theological system owes to what i i just said i you know the the degree to which this kind of scientific or scientism secular was the dominant conceptual paradigm that really can't be overstated.

You know, it was just like a foregone conclusion. You know, that's why it was so interesting how the final phase of the Cold War shook out. You know, and just across cultural frontiers, you know, I, the martyrdom of Bobby Sands was tremendously important and and the Catholic revival you know that was so instrumental in the resistance behind the wall in Poland you know that that was an aspect of this zeitgeist shift you know and a lot of this stuff's coming to like full realization today you know there's a there's a theological subtext to discourse right now and

and just the way, you know, and symbolic psychological phenomena and all kinds of other things. And this is fascinating. And, you know, these are very exciting times right now. That's one of the reasons I disdain it when people act like they live in a boring century or something. I mean, there's always compelling things like in any century you live in. If, you know, you, if your conceptual horizon is an adequately wide temporal sense. you know but you know what I mean but interestingly too you know Marcia Elioti was at University of Chicago and at the University of

Chicago library now Evela's letter letters to Eliotti are you can you can ex-this system there they're in the Mercia Eliotti papers which is great universities remain a really good resource like that next time I'm in Portland, Oregon. I found out lately that the urgency of Portland, that for H. Keith Steinley,

who was he was instrumental in the Institute for Historical Review in like very early 80s. And he and H. Keith Thompson became pretty close.

And Keith Stimley, he died young. he died of AIDS interestingly and apparently people didn't know that he was

gay but apparently he was I mean I'm not speaking on that one way or the other but when he died he was aggregating all these papers and taking testimony

from a bunch of people because he intended to write a biography of Francis Yaki and Kevin Coogan and I believe H.K. Thompson passed on a lot of that material that Steinley had aggregated to Kevin Coogan, who wrote obviously the seminal biography of Yaquiism, is the one. Carrie Bolton.

Yeah, yeah, thanks, at a senior moment, is the Kerry Bolton treatment. But the book by Kevin Coogan is a great book. And like the footnotes and end notes alone are like a treasure trove of data. You know, and it's, and then H.E. Thompson, Elsa DeWitt, you know, a lot of other people who were friends of Francis Yaqui as well as George Sylvier, you know, and other guys in that milieu. I mean, they participated in it because they came to trust Coogan. So it's not, people shouldn't be put off by the fact that Coogan's, you know, this kind of neo-Marxist type of guy. um be that uh as it may the critical thing to understand in terms of uh in terms of praxis how this fascist international that i insist was extant as like an animating force and uh an intellectual tendency you know in the inner war years and that really as I think I as I think we discussed the other day

was a really catalyzing influence especially after the martyrdom of Ayan Mota and Vesil Marine ready for huge savings will mark your calendars from November 28th to 30th because the Liddle Newbridge Warehouse sale is back we're talking thousands of your favorite Liddle items all reduced to clear from home essentials to season personal must haves. When the doors open, the deals go fast. Come see for yourself. The Lidl Newbridge Warehouse Sale, 28th to 30th of November.

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But yeah, Evela viewed it as a, he viewed as a kind of pure experience. expression of traditionalist capital T traditionalist praxis. You know, and he viewed it as a new kind of revolution, you know, and something unique unto itself. And he traveled to Romania to meet Kodriano. And that's when he first came across Eliotti. You know, and at that time, Eliotti was serving in the Iron Guard. And Kadriano's intellectual mentor, and we kind of considered to be as spiritual forebearer was email Ceron, Cioran. I'm probably butchering that pronunciation.

Ceron wrote a book called the Transformation of Romania in 1936. It was basically a manifesto, you know, calling for palingenesis in ethnocultural terms. you know and national renewal something that Evel accommodated on and we wanted to engage with Eliotty and these

young, these then young guys who were kind of filling out the ranks of the Iron Guard. There's a characteristic aspect of the Iron Guard movement. You know, But they constructed their primary organizational modality was what they referred to as nests.

You know, and this wasn't just a way of, you know, breaking down paramilitary organization for political warfare and direct action. and it represented an emphasis on a common or communitarian form of life. That was primarily centered around ethical and religious sensibilities and criteria. You know, and that was something, there wasn't really a counterpart to that in the German essay or the fascist black shirts. you know one of the things cardiano said to evela is that quote prayer is a decisive element of victory you know it was a kind of pure crusader spirit transposed to the modern era like and uh the kind of the modern interpretation of jihad and um militant Islam, this is really kind of the Christian counterpart to that, okay, in a very real sense.

And this is important because until fairly recently, there wasn't a lot of serious scholarship other than people like Ernst & Olte who, you know, were in our somewhat esoteric in their work product. you know, like Nolte was a political philosopher. You know, he wasn't an analytic historian. But there was not, for many decades, serious scholarship of a fascist type movements, you know, and what their characteristics were. And even those people in mainstream academic,

who set out to be reasonably objective, the kind of metrics they were applying in their methodology were wrong. And the way they interpreted these variables were wrong. And the context wasn't something that they had a meaningful grasp of. You know, so the Iron Guard weren't reactionaries. They didn't want to just kind of turn the clock back to, you know, inculcate people like Romanians and medieval sensibilities or something. Their entire practice was to bring about something that hadn't been seen before.

And to be clear, Siron, he, he had certain progressive aspects to his worldview. Like you said that, you know, the relative democratization of political life was something that had to happen. because otherwise ontological shock would have just led to revolution and we'd be in the situation the Soviet Union is, which is, of course, correct. Beyond that, one of the things that ties younger to a lot of these movements that were rightward of his own perspective and something that's set younger apart from his revolutionary conservative ideological counterparts in a lot of ways. You know, the concept of the anarch is like a man who's, you know, this kind of self-contained

agents who's neither a master nor slave, you know, and who can't be categorized, according to traditional sociological schema in terms of how he fits in, you know a class paradigm in modernity you know that's very much the kind of historical personality that the Iron Garden that Ceron was was trying to cultivate and this is important okay um there is a new fascist man and if I mean I'm being I'm invoking kind of a colloquial phraseology but revolutionary rightist movements had as much of a concept of a new man as did their enemies um you know uh in in the marxist leninists because that's what history called for and also you know the entire catalyst for this kind of revolutionary activity was ontological

you know historical situatedness and the factors that constitute that historical situatedness this is what you know defines the culture in any given era you can't just say like i'm going to consciously reject that and you know ascribe to something else that i find preferable you know that's a kind of retreat into fantasy or, you know, the relegation of oneself to irrelevancy by way of a subcultural insularity, you know. So this is important because Romania is kind of overlooked anyway traditionally in analyses of the war, which in military terms, you know, Romania was the German Reich's most important ally

and you know they dedicated the most forces to the crusade against the Soviets and Antonescu and Hitler were actually quite close

but beyond that you know Romania I think it's ill understood as a culture because it's the direct descendant, like literally of both Rome and Byzantium. I think the Balkans are kind of ill-understood anyway.

During the Cold War, Romania kind of staked out its own path, which seemed very Asiatic and kind of alien. There's this kind of morbid fascination with the Chusescu regime and its excesses and things in America and in Europe, Western Europe.

But the internal situation there was very dynamic and outsized in its impact. You know, you catch them in the corner of your eye. Distinctive by design. They move you. Even before you drive. The new Cooper. plug-in hybrid range. For Mentor, Leon and Terramar.

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Search Trump-Ireland gift vouchers. Trump on Dunebiog, Kush Farage. I think that that kind of insularity, caused people to kind of ignore it as a historical quantity. But also, one of the, the people remain prisoners of the kind of Cold War conceptual paradigm. And something that's neither a merely reactionary protest against liberal modernity or something that's not, you know, actively revolutionary. in terms of its ambition to socially engineer traditional modalities out of existence.

If there's a political tendency that's neither of those things, mainstream scholarship doesn't know how to deal with it. And furthermore to, like, the big imperative of the traditional school, and one of the reasons why the revolutionary sensibilities, as the Iron Guard represent such a pure iteration of traditionalist praxis is that there's an integralism and a symbolic psychological aspect of this that sets it apart from what we think of as politics in the late modern sense you know people like quadrano and people like goliotti they were talking about entire kind of modes of life and ethics.

They weren't talking about politics as this kind of discrete mode of activity that's separate from all other cultural activity, you know, or something that's a, or something that has psychological aspects unto itself that don't touch and concern other other you know identitarian

aspects of the human being in you know in in any meaningful way that's the wrong way to look at it because all these things are viewed as one you know

the only legitimate politics is a politics that derives from Christian ethics and you know orthodox Christian ethics in the case of Romania and orthodoxy is rather congregational you know so the the folk community or like you know the Romanian race and its its heritage it's it's shared memory you know both epigenetic as well as you know the symbolic psychological aspects that individuals share in common in the culture relating to ritual and right and religious practice and things.

You know, all these things are what makes congregational life possible, which in turn allows people to, you know, partake of the grace of the living God through the Christ. you know and this is the metric of all of all activity as a Romanian patriot but also like as a man as an Orthodox Christian

and everything else you know church isn't something you do on Sunday so that you know you have something to do or for the sake of appearances or because you're worried about you know your kids not

getting an adequate moral education. It's a totally different perspective than, you know, people in kind of like 20th century, late modern Anglophone cultures ahead of things. You know, I'm speaking in terms of like the majoritarian sensibility, obviously there were exceptions within those cultures and countries. But it's also, you know, another aspect of the Iron Guard that was kind of overlooked or de-emphasized. And Eliotty wrote about this and the political writing that he did engage in after 1945 is pretty sparse for obvious reasons. But his correspondence with Evela, he emphasizes the need for need for, for an intellectually rigorous vanguard.

You know, and Eliotty was like an urbane intellectual. And most of these Iron Guard legionnaires, they were university students and some like working guys. But this was not, this wasn't some like peasant movement or something. It wasn't, you know, comparable to say like the, you know, Father Tiso's party. I'm not having like punitive. I'm not saying there's something like wrong with that kind of agrarian peasant, you know, patriotic sensibility. But it's a very different thing.

If you're talking about basically like, you know, cadres of Christian jihadists who, you know, dedicate themselves to this kind of like monastic, this like warrior monastic sort of like intellectually driven existence. It's very different, you know. And, you know, and key to, I think, understanding why this was an important movement for all the reasons we've been discussing. You know, it's when I talk about the martyrdom of Ayan Moza and Vesil Marín, this wasn't some ex post facto sort of, mythification. In the moments, all kinds of men went down in theater

who were fighting for the nationalist cause and who had a very romantic sort of backstory about what brought them there. It was these pious Orthodox Iron Guard legionaires who became the martyrs. And you don't, I mean,

the congregants decide who's a martyr and who's not, okay? and this funerary train of the two martyrs, you know, everywhere they went, they were saluted, you know, by Falangus, you know, by black shirts, by national socialists, you know, by Carlos, you know, in Belgium, in France, and in Italy, in Austria. you know, there was this ecumenical kind of fascist reverence around the sacrifice and murderdom

of these two Romanians who again represented in a pure sense a kind of Christian jihad. I mean, that speaks for itself. You know? And Eliati throughout his

life, you know, the concept of sacred time and how that situates people psychologically and historically and how that functions as an essential aspect of worship. This was kind of one of the core concepts within his political theology, but also the catalyzing effect of sacrifice and martyrdom. You know, and this was a huge, hugely revered thing among the Iron Guard. You know, and they were talking about this years before any of them deployed to Spain. You know, they were in touch with the zeitgeist in instinctive ways.

You know, that the national socialists save, you know, people like Hitler himself. just weren't apprehending. And in the case of people like Hitler, you know, like Lenin or Mussolini, you know, he understood the like historical imperatives at play in an absolutely instinctive way. And he was like, you know, in some ways he had like a savonious genius for these things. But we're talking about something very different, you know,

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And now, this is over the next to them in Ahehury and not Gereyne in Aundun, and leander gaol to ghaeghae Gaelfaitha Dei. In Ergird, we're the court Chawake in one way to find out of oneher It's a lot of doing to do you have to do on the Anguarche

on as the President all the Taelic, Gnoh and people tariff in the Tashdie. There's era of cooctuagin. Full of nis more on Airgrid Ponga I. And I don't know, a movement like the

Legionary movement or like the Iron Guard I... That wouldn't have jumped off in Germany. It wouldn't have had a context. I can see something I can see maybe a pious Catholic movement emerging in Austria that was like openly

fascist and that and whose praxis was strongly oriented oriented towards martyrdom but I but even that I think it's somewhat dubious you know so this any serious

scholar of the era and again of these you know of of the movement it should account for this man and that's changing but like I said even even among sympathetic scholars i think i think there's something i think there's something basically lacking in um their understanding not just to the

concrete particulars but of the kind of conceptual whole um you know and um i go as far as as a two i mean corduiano obviously was in dialogue with the revolutionary proletarian movement, because I mean, anybody so engaged in the political struggling in the interwar years, I mean, that's literally what all discourse was in dialogue with. So I mean, like that itself

situates any partisan in a sort of modernist category. You know, so it's kind of like neither hearing or there. I mean, Kudriyan, when I was, they weren't like reactionaries anyway but it it's kind of a meaningless criteria to assign as a characteristic you know when we're talking about people who are engaged in like direct action against the communists you know in the 1930s um it uh you know and the uh yaki he, some of the language that he lifts,

or like, some of the concepts that he fleshes out, particularly in Imperium, like the first few chapters of the book, where he's kind of touching on like, you know, the new fascist man. He's talking about how the new Europe is going to require a new consensus, specifically one of living dangerously and sacrificially. And that's 100% you know the kind of philosophical disposition of the Iron Guard. It's not a conventionally political concept.

You know, and it's not a kind of superficial extremism. And it's also not a conventionally, even among the more sanguine, and war-oriented modalities of Christianity, it's not really a Christian sensibility either, at least in the sense that is under discussion. And that's very much a modernist understanding, you know, of what constitutes, you know, redemptive factors and worldly conduct.

you know it and Carl Schmidt too you know he even in no most of the earth where which is I mean that's his magnum opus

but it's also probably his most kind of mainstream scholarly work but he's dealing with a lot of conceptually theological things okay you know and in the 1950s

1950s and 60s, obviously nobody on the right, even people who were pretty far right, unless they were openly dissenting elements or like underground national socialists or something, you know, they weren't, they weren't openly trying to draw parallels between themselves and the fascist international. but there's concepts that just axiomatically endured within, you know, right-wing thought in the European sense, you know, and the concept of sacrifice, if not murderdom, and the understanding of sacred ground and what makes land appropriation legitimate. it is the sacramental spilling of blood. You know, that's a Schmidian concept that owes very much to this kind of political theology. You know, so this stuff had, it's not like this stuff was totally dormant or these concepts were totally dormant. And so, you know, a couple of decades after the Cold War and now like, you know, the kind of subcultural tendencies that we represent, like rediscovered this stuff.

It was like insinuated all throughout everything subsequent to it. You know, so this can't be dismissed as some strange artifact of a, of ontological shock, you know, and kind of that tragedy of the commons amidst, you know, the European Civil War and all these horrible events that, you know, led to communism and resistance to it and things. You know, there's an independent significance here, and there's an enduring significance that is, yeah, must be accounted for in its own right. You know, and the younger, and even a, even if, even if, and all quite in the Western Front. I'm not a fan of Eric Maria Remarki. I think he's, I think he was a very,

I think he was a very egoistic person who dressed up his personal grievances as some, in his own moral cowardice, as some sort of principle stand against, you know, the, the heartless, Prussian establishment or whatever, but the concept of the First World War constituting a mass sacrifice, and thus moving forward, having expiated the sins of the German nation and race, you know, and thus the punitive sanctions they were avail due. deliberately in terms of the political structure of Versailles, that that is a subtext to, you know, all Weimar discourse. You know, even the KPD kind of acknowledge that in their own strange and toleric way. You know, and also this understanding of the sacrifice, the sacrifice, the sacrifice,

official victim status, actual or potential of the entirety of the nation, or as the kind of international sensibility set in and all trappings of nationalism fell by the wayside. After the Great War, you know, speaking not to the terms of the nation, but, you know, the race writ large or, you know, the West or European civilization. understanding of every man, woman, and child they were in, potentially being availed a sacrificial status that also made certain things possible that wouldn't have been before, you know, in terms of, in terms of ethics and what becomes what was previously unthinkable. because not just something that can be entertained in the abstract, but can be implemented. Airgrid, operator of Ireland's electricity grid,

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subject location new customers only 12 month minimum terms standard pricing thereafter tv and broadband sold separately terms apply for more info's east skyd a slash beads for the sake of civilizational survival you know obviously there's like the immediate threat of you know being subject to extermination and that was an old old point but if people want to know how the uh inner struggle relating to the ethics of resisting such things by comparable and direct countermeasures became resolved. I would say that that's how. And that end of itself has a sacrificial implication. Like Kodriano made the point that a legionnierer may condemn himself to hell.

for his commitment and for his actions in the service of that commitment. But that's the ultimate offer a sacrifice because, you know, obviously the pious man, the holy warrior, the man on the path of jihad, he always hopes that God will let him come back and return to grace. but if the survival of his people and if his commitment to his comrades and even his commitment to God call for him to do monstrous things that will damn his soul for eternity there is no sacrifice greater and no conceivable murder to more severe you know than to live.

literally willfully bear witness to one's own damnation. So that's part of this ontology too. And I'm not just speculating here. It's intrinsic to a lot of the... It's intrinsic to a lot of the reflections, I believe, but people like Gering, especially at Nuremberg, although he didn't characterize it that way because Garing was many things, and I think he was a real hero like we talked about, but Garing was not a pious man. And I don't think you spent a lot of time contemplating these kinds of things,

but it was intrinsic to the zeitgeist. Eliotty, too, and this is something, Eliotty's probably probably the most famous books were shamanism, archaic techniques of ecstasy, which is a great book. And the sacred and the profane. He wrote another book called The Myth of Eternal Return, Returns, or Eternal Recurrence. That's problematic because people associate eternal recurrence with the Nietzschean postulate. which incidentally, and we'll get to this later in our series, eternal return in the ancient sense, that's the equivalent of cons categorical imperative.

It's a fascinating concept. It redefines ethics and moral action in terms of aesthetical principles. It's just fascinating. But Elioti's meaning of that phrase, was that ritual and spiritual practice in the form of rights. You know, it's temporally situated outside of ordinary human time. And it connects the past and the present and the future in a way that no other human activity does.

and that's part of its purpose. You know, and obviously there's symbolic psychological aspects that presumably trigger epigenetic memory and things. There's aspects of the shared cultural mindset that respond to aspects of aspects of, you know, ritualized worship that are familiar even though, you know, people have never been taught these things in the way that one is availed to, you know, simple steps in a process that they then emulate. you know but um eliotti's main one of his main contributions was his methodology and the way that he approached discussion of a you know religious phenomenon you know in terms of worship and uh existential aspects of it you know he said that you've got a it you've got a it

approach something. If you take, if you're looking at, whether you're talking about like a primitive tribe in Africa or whether you're talking about some highly developed society like Japan and, you know, like the shamanism that they practice, like with a Shinto priest, you know, there's not like variables you can code to try and flesh out the significance of this, the human psychology, or to cultural learning. It requires a kind of instinctive ability to perceive the meaning of these things in symbolic psychological capacities.

You know, it requires a certain empathy that, you know, allows one to see subjects to the eyes of the other. And such that these things can be, modeled in a more conventional analytic format, the variables we're talking about in something like shamanism or sacramental practice, you've got to identify the aspects in common that allow for a proper categorical description. Now, what are the aspects of shamanism? The things like... projection real or perceived. I mean some people believe not going to think some people don't, but the inner experience of it, of that sort of ecstatic response. A lot of people attributed to, you know, a sort of spiritual soaring or elevation, you know, things that relate to people's pre-rational emotional responses.

to sacramental symbols across cultures. You know, like you can't code these things in a way that reveals the essential meaning of them to the human being. You know, it's something that can only be experienced and kind of anecdotally relayed. So Eliotty relied a lot on direct testimony, on subjective interpretation and in common psychological features of a symbolic nature that could be observed.

You know, and obviously Maine should make a deem claim that, well, this is all conjecture and, like, reactionary romanticism or, you know, fascist epilogia. But Eliotty was right. Wolfgang Smith, his methodology was a bit different, and the subject matter that he emphasized was a bit different. But he similarly eschewed conventional modeling when dealing with this kind of experience, like religious phenomena as experience. Operator of Ireland's electricity grid is powering up the Northwest.

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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 infoisee skydada e-slash speeds this is what wolfgang smith called traditional data you know it is data making a mistake but it it can't be analyzed and interpreted or um properly situated within a wider analytical paradigm according to conventional and quantitative research methods you know um um

it goes beyond it's not just you know i know it when i see it it goes beyond that there's a real there's a real method here um although not again in the sense we think of it in something like economics or you know other types of social research um you know and the concept of course too of uh the return to sacred time this is one of the things that grounds people in their own culture because it means that, you know, there are aspects of the human psychology and the human inner life. You know, if you're a religious man or woman, you know, you interpret that as spiritual life that are not historically contingent, you know, and that's one of the function. in terms of revolutionary praxis that prayer and rituals serve is that it literally takes us out of you know historical time and situates us in sacred time you know and that's the key element of what is

sacred and what is profane and that dichotomy is it just isn't just an essential aspect and mercia elioti's thought it was an essential aspect of email CRN is a paradigm. It was an essential aspect of Kodrianu's understanding of the existential aspects of, you know, the path of the legionaire, you know, and also while removing us or the subject population or congregation or cadre from historical time, at the same, same time, it does allow us to relate to historical and primordial psychological settings. You know, so in these renewal ceremonies, on the one hand, they're timeless, but on the other hand, you know, they bring a historical phenomenon into not just living.

memory but living experience, you know, and a participation of the individual and and self-contained capacity as well as a member of the congregation and, you know, the nation and the race, it initiates them into a kind of mythical framework, you know, such that these things aren't merely trivial abstractions or inaccessible, you know, arcane behavioral observances of the distant past. And that's essential as part of a cultural education as well as communitarian bonding. Because one of the things about sacramental practices, it's very intimate. It's not a kind of thing you share with strangers. You know, the deliberate diminishing and in some cases purging of these things from cultural and national life.

This is one of the reasons, and this is changing, thank God, that people are overly focused on sex. in these post Nuremberg's socially engineered cultures because that's one of the only avenues of intimacy like people still can that isn't just available where people can even conceptualize and that's very worked

don't be wrong and people who think it through or who have their modesty and their kind of internal moral core intact don't go that route but a lot of men and women are weak and there's nobody there to properly guide them as to why that that's perverse.

I'm not like acquitting them from responsibility, but a lot of people are easily misled. Okay, that's a fact. But, yeah. I don't want to dive into the next part of the subject matter yet. I was going to kind of try and tie this into the broader topical essence of the series, but we'll do that next time.

And at long last, we'll return to the main topical thrust, which is kind of a philosophy. I hope people found this worthwhile. I think it was important to kind of articulate that the significance of the traditionalist school of thought to, you know, the revolutionary right and all of that, you know. I wanted to add this just because our mutual force. friend Carl Dahl and I were recording on the Iron Guard yesterday. Yeah, that's awesome. Both you guys told me that. That's great.

Yeah, here's Vassili Marines' quote that we ended it on, said, Soaked in dynamism, our movement is revolutionary. The Legion promotes the creative spirit in all the fields of public life and sincerely rejects conservatism. The Legion organizes the conquest of the, the future with the help of all the productive categories of the nation and does not represent a reaction toward the past. Yep. And I think a lot of people will, will hear that and they will forget that they're Orthodox Christians and that nothing that is said there negates that. No.

It defines, it defines it. No, and this was, you know, I, no, Carl's a, he's a great guy. like he's he's he's our he's our friend and comrade but he's also a brilliant dude and the it's not just uh like intellectual curiosity that that brings thoughtful people to a study of of the iron guard it's it's got a hugely outsized significance in in terms of uh revolutionary praxis you know um and and the and the essence of uh you know it's it's It was, not only was it not reactionary, it was like very forward-looking. That kind of thing is incredibly, I mean, one of the things that doomed the lead during the movement was that it was like too early, I think. You know, it's very much suited to the world of like 1989 and beyond.

You know, like obviously, you know, it's our present. Yeah, no, that's great. And no, I'm glad that you and Carl were, um, covering that subject matter because this will be kind of a common piece to that stuff too well i think this this went a lot more into the philosophy behind it and why you know good deal no i'm glad i'm glad i'm being useful and not just redundant but yeah all right thomas tell everybody where they can find you yeah man you can find me on my website it's thomas seven seven seven dot com it's number seven H-O-M-A-S.

I'm on social media for the time being. We'll see if I'm sure at some point they're going to like ban this account too, even though I never violate T-O-S. But it's at Thomas Sear. That's my government name, T-H-M-A-S-C-Y-R-7-777. And my substack, we're a lot of the magic. happens, you know, like my podcast, like some video content, long-form stuff, like announcements relevant to like our cadre, you know, and when and where we're meeting up and stuff.

That's at real Thomas 777.7.7.com. And forget, like, my voice and stuff. Like, I'm feeling a lot better than I was like some weeks back, but I'm still dealing with some like respiratory stuff, you know. All right. No problem. Thank you. Talk to you in a couple days. Take Thank you.