Originally Published, 1st December 2019
This Article was written by my friend Sola, member of National Expanse.
If one had to source the main cause of existential misery the modern western man faces in the postindustrial nightmare, I would have to cite a lack of belonging. Not so coincidentally, during the industrial revolution, a man by the name of Emile Durkheim came to agree with this sentiment, sparking the foundation of the field of sociology. Durkheim had observed drastically rising suicide rates within his lifetime and he set out to quantify and correlate factors that could lead him to the cause. What he found was that the men that were killing themselves were commonly those who had lost a sense of belonging in their community, as well as those who had lost a sense of societal moral guidance. These individuals were people who had found themselves relatively isolated and lacking in true fellowship and spiritual reciprocity. Durkheim claimed that while both of these causes of suicide were distinct, they were very clearly related and commonly went hand in hand. Thus, two separate names were coined for each cause: Anomic Suicide and Egotistic suicide. The former caused by the absence of a societal standard of moral discipline and the latter by a lack of belonging in the context of the societal collective. Today we see much of the same reality. The highest risk factor for suicide remains isolation and a lack of connectivity to one’s society, which is a problem that is only getting worse. Clearly, a situation only being further aggravated by the increased baselessness and perceived subjectivity of our moral structures.
And what does this grim statement have to do with identity? Well, I must explain that this profound proof of suffering that is suicide speaks volumes as to the basis that the soul sits centered upon. Identity is how a given being is related to it’s existential surroundings; how it interacts with them, what the nature and inclinations of these interactions are and where this specific being finds its reality amidst all of this. It is not a subjective concept, but one based in the deciphering of the divine intellectual systematic backbone that comprises our world. In other words, it is not for us to decide in subjective emotion but only for us to discover in objective fact. The modern existential misery I speak of stems from the divorce of one’s life from this reality.
In truth, people kill themselves not because they are alone – many of the loneliest people in the world only have to walk outside to be around others and they know it. No – these people put an end to their lives because of the societal changes enforced by industrialization and secular enlightenment philosophies – ideals which have forged states centered upon the notion of materialist efficiency, propped up by iron, machinery and all likenesses of material hedonism. One no longer works intimately with 100 other potential friends on a farm or in a guild from a common background, but instead sits in a cubical, isolated from even the few 5 people they work with. They don’t work with those they grew up in cultural commonality with or any sort of family – they are instead shipped halfway across the country to fill a corporate void, interacting maybe a handful of times a day with strangers of different ages, races, creeds, ethics and tongues. Deeply rooted friends – particularly friends that one interacts with on a daily basis – are nearly impossible to make and retain in a society isolated by machinery, computers and technology filling the gaps of mutual human collaboration at every turn. Subsequently, it goes without saying that the necessary intimacy required to find a proper spouse in this context also goes largely unmet by a growing segment of the population – which is evidenced largely by our record divorce rate of roughly 50%.
Additionally the structuring of western democracies around secular individualism only further festers the wound in the form of anomic listlessness. People are taught their entire lives that they are an “individual” which has “rights” to “freedoms” entitling them to do as they please without repercussion, creating a dumpster fire of a selfish and libertine society structured around surrogate pleasure. All of this occurs in disregard to an organized cohesive societal consensus on morality or even the aspiration to improve society, itself. The victims of this mindset hysterically spend their days partaking in material pseudo activities or direct drug use predicated on achieving a bodily chemical reaction to dull the pain of a void they cannot quite understand or quantify. Needless to say, these individuals are wholeheartedly ineffective in their aim. Their methodology is an equivalent of using dirt as a disinfectant.
To fill this spiritual void the answer is quite direct: one must belong in his surroundings. This is not something a person can will by changing his perspective but something that stands ipso facto in existential reality. One may either have found a place in his prospective environment in which he fills a role to occupy the meaningful purpose of the life he’s been gifted with, or he struggles as a spiritual outcast and failure within not only nature, but divine providence, itself. In essence, one can feel a multitude of miseries while occupying a meaningful state of being in possibility, but if one does not occupy a meaningful role in his divinely purposed existence, he will certainly and always be plagued with not just misery but emptiness in his soul. From this we can deduce that meaning and fulfillment are not only exclusively divine and spiritually affecting matters, but subsequently entirely in relation to our environment around us. This is the intellectual beginning of the notion of identity; whether one is a thief, a saint, an artist, a fool, a giant, an occidental or an oriental – these are the empirical relations of one form of sensory input to the rest and they are not limited to living beings. Take for example the notion of a spoon being identified with a device relative to eating, the chair relative to sitting and the javelin relative to war. Voluntary fulfillment of the meaning in which our lives were engineered to pursue is predicated upon the possibility of finding an existential niche in relation to which the virtue of man can blossom. One must find his place in society or his potential and performance will be sparsely different than those of a spoon being used for weaponry or a javelin being used as a seat.
Condemningly to this noble enterprise, society on all fronts of recent political manifestation works day and night to erode the possibility of identity. We are stripped from an environment that reflects a ubiquitous reciprocity of moral, legal, racial, ethnic, linguistic, religious, and cultural standards by the newfound aggression of materialism, hedonism, individualism, and egalitarian thought – none of which can possibly function in harmony. We wake up and work amongst racial foreigners once divided from us by nature and God. We have to navigate their various accents, and speak in hushed voices to avoid offending their false religious idols and moral belief systems. We have to explain to our children why our neighbors have 5 spouses, as if they are obligated to accommodate their imposed revolting traditions of behavior. We watch as the originally universal law is now applied distinct to the basis of the racial and cultural background of the offender to avoid validating stereotypes already visibly present and distinct to the nature of various anthropological branches of humanity.
Socially, we are being driven towards destruction both on a spiritual plane of nihilistic assault, and physically in the weaponization of miscegenation via demographic turnover. It is necessary for man to recognize this and understand exactly how vital it becomes to surround himself with those of reciprocal background, traditions, faith and upbringing to flourish. For man is not an island, however, it would be better for a man to be stranded on an island, than to be stranded in the captivity of a hostile force. We are social creatures and to live meaningfully, we must live our virtues through others we find compatible enough to bond and relate with. Anything less is self-centered and an implicit pursuit of outward pride over true sincerity – a false altruism and a common plague of the modern self worshipping “progressive”. Without being able to deeply establish spiritual bonds through family, faith, work and locality the fabric of society ceases to be and with it the existential meaning of being, itself. Without commonality, one has no bonds. Without bonds altruism becomes impossibility. Without altruism the life of man has achieved total and certain vanity.
Hence, it is fundamentally apparent that the occidental man has been challenged. With certainty, we can say that if his response is to fall into victimhood to this new world, his reward will be certain annihilation. For man to survive he must adopt a life grounded in the piety of virtue and through it, embody a numinous disposition. He must strive qualitatively through the spirit of God until the spirit of God thrives through him. With this and only through this will man lay low the forces that seek to bury all semblance of identity and belonging beneath the borderless egalitarian technocracy we find ourselves stranded in. The external rejection of the false idols of multiculturalism, hedonism and secular anomie in of itself, is not enough. To change the downward spiral of western civilization, man must first change himself at the very core of his soul and worldview; to readopt the divine impetus of virtuosity and moral discipline his ancestors had previously borne and lost.