Bourgeois Secure Freedom

Carl Schmitt, in The Concept of the Political:

‘The bourgeois is an individual who does not want to leave the apolitical riskless private sphere. He rests in the possession of his private property, and under the justification of his possessive individualism he acts as an individual against the totality. He is a man who finds his compensation for his political nullity in the fruits of freedom and enrichment and above all in the total security of its use. Consequently he wants to be spared bravery and exempted from the danger of a violent death.’


Respect is not always earned. It can be lost – a magistracy, for instance, forfeited by tyranny or gross neglect – but respect often exists by nature even before it has, in strict terms, been earned. Even faithfulness is not a matter of strict merit, but rather of duty and love.


I stand with the oppressed citizens of this country, who have endured the globalists’ hatred for decades, who labour under their tyranny, who have suffered them long enough.


The Need for National Prejudice

Joseph Marie comte de Maistre in Against Rousseau: On the State of Nature and On the Sovereignty of the People (McGill-Queen’s Press, 1996), 87:

‘Nothing is so important to [man] as prejudices. Let us not take this word in a bad sense. It does not necessarily mean false ideas, but only, in the strict sense of the word, opinions adopted before any examination. Now these sorts of opinions are man’s greatest need, the true elements of his happiness, and the Palladium of empires. Without them, there can be neither worship, nor morality, nor government. There must be a state religion just as there is a state policy; or, rather, religious and political dogmas must be merged and mingled together to form a complete common or national reason strong enough to repress the aberrations of individual reason, which of its nature is the mortal enemy of any association whatever because it produces on divergent opinions.’


Recognition and Acknowledgement

One of the best scenes in Cantonese opera, from the 1959 film 《帝女花》 (The Flower Princess). The male protagonist, betrothed to the Ming dynasty princess shortly before the emperor’s suicide before rebel forces, now in the new Qing dynasty recognizes a Daoist nun as his once intended, tries to persuade her to acknowledge their relationship.



Julius Evola, in Revolt Against the Modern World (Inner Traditions International, 1995), 350:

‘America too, in the essential way it views life and the world, has created a “civilization” that represents an exact contradiction of the ancient European tradition. It has introduced the religion of praxis and productivity; it has put the quest for profit, great industrial production, and mechanical, visible, and quantitative achievements over any other interest. It has generated a soulless greatness of a purely technological and collective nature, lacking any background of transcendence, inner light, and true spirituality. America has [built a society] in which man becomes a mere instrument of production and material productivity within a conformist social conglomerate.’



The seminal Tang Code (唐律), a pœnal code that has strongly influenced the legal systems of the whole Sinosphere for centuries, is online. Too bad I haven’t the Chinese skills to read it.


Love Your Personal Enemy

Carl Schmitt in The Concept of the Political:

‘As German and other languages do not distinguish between the private and political enemy, many misconceptions and falsifications are possible. The often quoted “Love your enemies” (Matt. 5:44; Luke 6:27) reads “diligite inimicos vestros,” and not “diligite hostes vestros.” No mention is made of the political enemy. Never in the thousand-year struggle between Christians and Moslems did it occur to a Christian to surrender rather than defend Europe out of love toward the Saracens or Turks. The enemy in the political sense need not be hated personally, and in the private sphere only does it make sense to love one’s enemy, i.e., one’s adversary. The Bible quotation touches the political antithesis even less than it intends to dissolve, for example, the antithesis of good and evil or beautiful and ugly. It certainly does not mean that one should love and support the enemies of one’s own people.’



Theodore J. Kaczynski on the privileged taking of politically correct offence:

‘When someone interprets as derogatory almost anything that is said about him (or about groups with whom he identifies) we conclude that he has inferiority feelings or low self-esteem. This tendency is pronounced among minority rights advocates, whether or not they belong to the minority groups whose rights they defend. They are hypersensitive about the words used to designate minorities. […] Those who are most sensitive about “politically incorrect” terminology are not the average black ghetto-dweller, Asian immigrant, abused woman or disabled person, but a minority of activists, many of whom do not even belong to any “oppressed” group but come from privileged strata of society. Political correctness has its stronghold among university professors, who have secure employment with comfortable salaries, and the majority of whom are heterosexual, white males from middle-class families.’

Is this a class struggle or an ethnic struggle?


Ming Wilson in the Princeton Tory, ‘The Redemption of the World: What Music Teaches about Objectivity, Beauty & God’:

‘Considering both undeniable historical opinion and persuasive modern findings, we should not reject a possible bond between objectivity and beauty in music. Doing so would actually require incredible faith despite the evidence. Clearly there exists a power in music to bring a person out of the subjective self, but if we can indeed transcend ourselves, it suggests a standard higher than personal taste. And such an aesthetic standard further begs [sic] the question of its origins.’

Offences’ Debts


Will God’s forgiveness free me now
From bondage unto man?
Are all my debts to man absolved
According to the plan?

I know his Spirit gives me pow’r,
Upon Christ’s perfect merits,
Without the law to plead his grace;
For whom he loves, inherits.

But what inheritance is worth
Enough my dues to pay?
For if I shun my duties now,
My hope will not appear:

If by my works I see my faith,
Which only justifies,
Then all assurance I dream up
Is nothing but cruel lies.

Could Newton make it up
To those he’d taken slaves?
No, he could only hope in God,
His final judge who saves.

No tears, no groans, no paltry works
Can heal the lashes’ scars;
But Christ, who meekly gave himself,
Will make them like the stars.

And is that treasure not enough
To satisfy all want,
Abundant beyond man’s design,
Your baptism’s full font?

From riches give that he has giv’n,
Incalculable worth,
And weigh not money’s sum but love –
Now have you any dearth?

Christ is King of the Holy Land

New plan: Kingdom of Jerusalem. A just commonwealth is achieved neither by a Zionist ethnostate that enables the firebombing of churches and enriches Jews at the expense of native Palestinians, nor by a practically Islamic state that leaves little room for Christians and cannot tolerate a Muslim’s conversion to the faith of Jesus Christ. The Jewish state would, through deprivation, push the Palestinians into oblivion; the Palestinian state would, for retribution, push the Jews into the sea. Nor is the Zionist régime’s apartheid wall a way for native Palestinians and descendants of ancient Israelites to live at peace in a land that largely belongs to the Palestinians by legal deeds but also embodies the Jews’ longing for the peace of God.

Against the Zionists

God’s judgement upon unbelieving Israel, forty years after the Lord was crucified and raised from the dead, was that it should be broken down and scattered to the winds. His express plan for this purpose is unlike his plan for the first exile: at no point has he expressed a plan for that nation to return. If God’s sentence is national exile, then a national return without his leave is wanton rebellion, and it will no more find peace than a man and a woman living together in adultery. When Israel was exiled to Babylon for 70 years, it was exiled to learn a lesson. Either to return without leave or to stay comfortably in Babylon without learning anything was to oppose his purpose: the nation’s repentance for the sins of its fathers. And even today he has offered the same path to his blessing: repentance. He who does not repent, let him not expect to be restored. Except by repentance and faith in the stone whom the Jewish builders rejected, the Jews today cannot be at peace.

For they who have refused to enter God’s rest, they who have grieved the Spirit as at Massah (‘temptation’) and Meribah (‘provocation’), they are condemned to wander, as the writer of Hebrews says in the words of the Psalmist: unto whom I sware in my wrath, that they should not enter into my rest. Their fathers fell in the desolation of Jerusalem, but those who believed in Christ have in him inherited God’s promise. No good is destined for those of the unbelieving Jews who now decide to conquer the land:

And Moses said, Wherefore now do ye transgress the commandment of the Lord? but it shall not prosper. Go not up, for the Lord is not among you; that ye be not smitten before your enemies. For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the Lord, therefore the Lord will not be with you. But they presumed to go up unto the hill top: nevertheless the ark of the covenant of the Lord, and Moses, departed not out of the camp. Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah.

In daring to resist the sentence of the Lord, they do not have the Lord with them; in their sin of præsumption, they are smitten by their enemies. So today, even today, their work will not prosper; for God himself has spewed them out, and they have returned to the land but not to YHWH their God. They may seek peace in the land of their fathers, but they will not have peace while they reject the Father while rejecting the Son.

Against the Saracens

But the Palestinians, they whom God kept in the land when he expelled unbelieving Israel, can they rejoice? Slaves of a hæresy, they will not turn back to the true gospel of Jesus Christ, nor will they honour those who leave the counterfeit for the truth. If they will not honour the Son of God, then God will not call them worthy rulers of the land. Let them also turn back to the Lord, whom their fathers worshipped, that he may bless them with his wisdom and his love, and in his care they may live long in the land.

Their oppressors are Jews, but their only true hope is the Lord who chastised his people with foreigners while they rejected his law and turned aside from his care. This, too, will not end till the people have turned to the pure and holy gospel.

A Heart of Hope

A gentle heart that, deep in thought, is veiled
In philosophic pondering I now
Perceive, where notes Romantic once exhaled
Their longing spirit in a total vow.
And my own heart is warmed to hear this other,
In silent sounds awakened from the past,
Remembrance of a dream’s sweet, pensive brother,
Desiring peace and beauty that will last.
I’ll drink to that; the honey that you poured
For me I’ll drain, and raise another glass
To songs that won’t be conquered by the sword
Indiff’rent to the dew upon the grass.
Where heart lies open to another heart,
That world will never end, nor shall our part.

Christianity is Traditional for a Chinaman


Some say we Chinamen ought simply to practise our traditional religion rather than converting to Christianity. They forget that Buddhism comes from India and that it has had little to do with the traditional religion. Rather than replacing the official cult of Heaven and the veneration of ancestors, it has added its own doctrines of karma, rebirth, and enlightenment. Few would now try, for perennialist reasons or otherwise, to dissuade the Chinese from being Buddhists.

But the Christian faith has been in China for well nigh 1500 years. Though it has never been favoured high above all other doctrines in China, it can be said to be a traditional Chinese religion. What remains is for the Christian faith to be indigenously and faithfully understood by the Chinese, and for us to reckon honestly and wisely with the worship of Heaven inherited from Noah and to bring it together with the gospel of Jesus Christ, the saviour of the world. Much remains to be done in political theology; but Jesus Christ, the only-begotten Son of Heaven, is risen today, alleluia.

Refuse the Image

O set a watch, O set a watch
Over my lips. I see the deep
State with its eunuch-poison botch

The soul of man, to make us cheap
And free to be ourselves and not
Ourselves when in the mirror’s leap.

O liberty! which by a plot
Doth forge my roboself
In autostep to bleed and clot –

All for the worn and weary shelf
To be replenished for the show
Of life imagined by a Guelf,

Whose totalizing vision’s woe,
Inflicted now upon us all,
He casts as rapture to forgo

If we would reckon it a fall
Of recollection to espouse
A people’s death as its halal.

New popery, new deadly vows,
A votive for new Antichrist.
Imperium it disavows.

Ha! we at thirty shekels priced
Shall be delivered to the priest,
Our natural spirit neatly sliced

And our right reason softly leased,
For quiet safety’s sake,
To the seductions of the Beast.

Of usury now let God shake
The heavens and the cursed earth,
And swiftly of this cursed ache.

Tell me how much your faith is worth
When desolating idols come
To cut off Israel’s second birth,

When to exact their token sum,
They will demand apostasy:
A pinch of incense, just a crumb

For loyalty. O Maccabee,
Resist in battle for your hearts
The terms that ‘for the gospel’ see

Smooth comfort for the ruling parts
In halls of pow’r, and not for poor
And broken reeds in ‘bigot’ carts;

For those despisers of the pure
Who worship sea-beasts, not for those
That trust the word of God is sure.

By this clear sign, whom YHWH chose
(When all are passing through the fire)
Is shown against his false-friend foes.

O Holy Ghost, our souls inspire,
That we may love him who hath saved
And doth our living faith require;

To turn from images depraved
And serve the living Christ with fear,
His justice in our hearts engraved.

Love rises up, sometimes austere
Against the image on the plain,
Waiting for God soon to appear.

Meanwhile these precepts here remain:
To live is Christ, to die is gain.