Tuesday, July 11, 2017

Suicide of the West Part 2, The World without a Center, Durkheim's normlessness

Go to part one HERE

Part II

So, what if something like religion is true? What if Plato and the Greeks were onto something, that there is an ideal world out there, perfect and incorruptible and that the more we imitate it, the more we morphically resonate with this realm the more we incarnate the source of all life ? If so, then the moment we cease performing religious rituals the less life resonates in our material Realm, we have nothing to stem the natural entropy of disintegration and death inherent in the universe, the very form of existence loses its borders, all becomes formlessness, all becomes normlessness, all becomes Kali bringer of death.

So, we now have a place unconsecrated, enchanted by machine-gods, in the center is no God but money, and it cannot hold. 

Mircea Eliade in "Consecration of a Place: Repetition of the Cosmos" tells this story,

“According to the traditions of an Arunta tribe, the Achilpa, in mythical times the divine being Numbakula cosmicized their future territory, created their Ancestor, and established their institutions. From the trunk of a gum tree Numbakula fashioned the sacred pole (kauwa-auwa) and, after anointing it with blood, climbed it and disappeared into the sky. This pole represents a cosmic axis, for it is around the sacred pole that territory becomes habitable, hence is transformed into a world. The sacred pole consequently plays an important role ritually. During their wanderings the Achilpa always carry it with them and choose the direction they are to take by the direction toward which it bends. This allows them, while being continually on the move, to be always in "their world" and, at the same time, in communication with the sky into which Numbakula had vanished.

For the pole to be broken denotes catastrophe; it is like "the end of the world," reversion to chaos. Spencer and Gillen report that once, when the pole was broken, the entire clan were in consternation; they wandered about aimlessly for a time, and finally lay down on the ground together and waited for death to overtake them.

This example admirably illustrates both the cosmological function of the sacred pole and its soteriological role. For on the one hand the kauwa-auwa reproduces the pole that Numbakula used to cosmicize the world, and on the other the Achilpa believe it to be the means by which they can communicate with the sky realm. Now, human existence is possible only by virtue of this permanent communication with the sky. The world of the Achilpa really becomes their world only in proportion as it reproduces the cosmos organized and sanctified by Numbakula. Life is not possible without an opening toward the transcendent; in other words, human beings cannot live in chaos. Once contact with the transcendent is lost, existence in the world ceases to be possible--and the Achilpa let themselves die.”

DESMOND FENNELL claims the Mishmash of values and rules at the root our collective suicide.

“That factor is the societal condition which sociologist Emile Durkheim, in his seminal book on suicide, termed anomie, or normlessness. 

" Anomie is a concept developed by Emile Durkheim to describe an absence of clear societal norms and values. In the concept of anomie individuals lack a sense of social regulation: people feel unguided in the choices they have to make. Durkheim distinguished between egoistic suicide, anomic suicide, altruistic suicide, and fatalistic suicide, broad classifications that reflect then-prevailing theories of human behavior. Dismissing altruistic and fatalistic suicide as unimportant, he viewed egoistic suicide as a consequence of the deterioration of social and familial bonds. "

"...let us note the immediate cause of suicide is an extreme pain of soul, while the act itself is a deliberate ending of the pain by destruction of consciousness.

We know what happened to those “primitive tribes”. A tribe’s younger generation, instead of encountering a framework for life that made sense to them as it had to their ancestors, increasingly encountered a senseless mishmash of values and rules. As a result, they increasingly experienced that potentially lethal pain and found definitive or temporary release from consciousness through suicide or repeated drunkenness, or both. Simultaneously, the tribe’s fertility fell as it moved towards a collective suicide.

When a preponderant power introduces its own rules system into a long-established community, so that elements from two opposed systems of rules cohabit, anomie ensues in the affected community.....might be described as ideological colonisations with a professedly idealistic purpose which, like the European interventions in the “primitive tribes”, aimed to bring about a morally better life.

....from the 1960s, American consumerist-liberal values and rules were introduced in the US, and through allies, to its west European satellites.

Everyone could also become enlightened and modern by accepting a series of new values and new rules of behaviour, thought and language which were at variance with the European heritage in key spheres.

It produced what we might call “sufferers” and “opportunists”. The latter, taking advantage of the normlessness, increased the number of murders six-fold, entered carelessly into sexual liaisons which led to many more single-parent households than the European average, and so on.

Younger generations, undirected by their society or their devalued parents, played a large part in this social disintegration.

The sufferers were of two kinds. Some, frustrated and offended by society’s failure to offer them a coherent framework for life, destroyed their consciousness. If women, they more often made do with self-harm (an attempt to make the pain bearable by transferring it from soul to body).

Young men and women harassed by bouts of the pain sought respite from it in temporary escapes from consciousness through binge-drinking and drugs. The other kind of sufferers, mostly men, took their lives during periods of prosperity because they had despaired of achieving, that increasing enrichment which society led them to expect."

The solution is a sacramental imagination, shaped in religious ritual, a radical religious re-imagination that transfigures the entire cosmos.

You can support such an effort here

Suicide of the West Part 1: the gods have fled our gold-infested amnesia

 "For love expires as soon as gods have flown" 

The Death of Empedocles, Holderlin

The perfect storm - suicide rates are skyrocketing, not only are people not having babies, they're not even having sex- and this is true all across the Western world.

The gods have fled, taking our very life with them.
Unless a man prepare an abode for the gods, the gods will not return.

But perhaps they have not fled, perhaps we have stopped remembering them.

The physicist
Rupert Sheldrake claims the brain is not like a computer. It's more like a television receiver that tunes into the cosmic consciousness that is everywhere, and that when we remember something from long ago, we actually "morphically resonate" with ourselves in the past through morphic fields that exist through time and space.

Remembering is an active practice, by doing so we morphically resonate, and incarnate, God’s presence in the world.

“our knowing is connected to what we do with our bodies. We don’t know as disembodied minds; without bodies and the tools by which we extend our bodies, we couldn’t know at all. Further, we don’t come to know in isolation but in community—specifically, in communal rites.we practice rites to know”

Now most of our secular rites orient us toward a particular, materialistic view of reality, which is supported and constantly reinforced by todays dominant ideologies and hammered home by the presumptions of todays discourse. We can see this in secular religious constructs, in concepts like ‘ego’ and ‘unconscious’ which are immaterial abstract entities that somehow hold values or morals, which themselves are reified from direct experience and  abstracted into theories of nuerochemical reactions of evolutionary forces.

 In the past daily rituals pointed us toward the Divine, mediated by whatever cultural form happened to be then dominant. In this highly aberrant historical period instead of projecting angels we project other “scientific” symbols in which to interpret reality, equally mysterious, baffling, invisible, often imbuing them with the same casual powers as spirits.

Weber observed while “many old gods ascend from their graves,” they are quickly “disenchanted,” taking “the form of impersonal forces.”

Perhaps we haven’t disenchanted the Earth, but rather enchanted it with the anti-gods of atheism.

Phenomenologically, these secular rituals shape us into intending, and creating, certain worlds.

James K.A.Smith writes,

Human persons are intentional creatures whose fundamental way of 'intending' the world is love or desire. This love or desire--which is unconscious or noncognitive--is always aimed as some vision of the good life, some particular articulation of the kingdom. What primes us to be so oriented--and act accordingly--is a set of habits or dispositions that are formed in us through affective, bodily means, especially bodily practices, routines, or rituals that grab hold of our hearts through our imagination, which is closely lined to our bodily senses...

...liturgies - whether "sacred" or "secular" - shape and constitute our identities by forming our most fundamental desires and our most basic attunement to the world. In short, liturgies make us certain kinds of people, and what defines us is what we love

While we typically think of liturgies in terms of religious practice, Smith says that "some so-called secular rituals actually constitute liturgies". Smith defines liturgies as "species of practice" or "rituals of ultimate concern" which are "formative for identity," "inculcate particular visions of the good life," and "do so in a way that means to trump other ritual formations"

The liturgy is a “hearts and minds” strategy, a pedagogy that trains us as disciples precisely by putting our bodies through a regimen of repeated practices that get hold of our heart and “aim” our love toward the kingdom of God. Before we articulate a worldview, we worship. . . . Before we theorize the nature of God, we sing his praises. . . . Before we think, we pray. That’s the kind of animals we are, first and foremost: loving, desiring, affective, liturgical animals who, for the most part, don’t inhabit the world as thinkers or cognitive machines. . . . My contention is that given the sorts of animals we are, we pray before we believe, we worship before we know—or rather, we worship in order to know."

We live in a technological society, with inhuman rituals, unnaturally, we make machine men. 

‘I have heard my teacher say that whoever uses machines does all his work like a machine. He who does his work like a machine grows a heart like a machine, and he who carries the heart of a machine in his breast loses his simplicity. He who has lost his simplicity becomes unsure in the strivings of his soul. Uncertainty in the strivings of the soul is something which does not agree with honest sense. It is not that I do not know of such things; I am ashamed to use them.’

- Chinese proverb (related by Heisenberg.)

The theologian David Bentley Hart opines,

“I am not disposed to believe that their cultures are somehow more primitive or unreasoning than ours. It is true they come from nations that enjoy nothing like our economic and technological advantages; but, since these advantages are as likely to distract us from reality as to grant us any special insight into it, that fact scarcely rises to the level of irrelevance. Truth be told, there is no remotely plausible reason-apart from a preference for our own presuppositions over those of other peoples-why the convictions and experiences of an African polyglot and philosopher, whose pastoral and social labors oblige him to be engaged immediately in the concrete realities of hundreds of lives, should command less rational assent from us than the small, unproven, doctrinaire certitudes of persons who spend their lives in supermarkets and before television screens and immured in the sterile, hallucinatory seclusion of their private studies.”

Instead of waiting for God, God is waiting for us, waiting for us to make a bow to him in our hearts. We do this by remembrance, plato called it anamnesis, In Christianity we recall God with our whole body reliving the Life of Christ in the liturgical rhythms of the year, and we experience the crucifixion and resurrection event of Christ during the liturgy, incarnating the birth of the universe ritually.

 Forget about Protestantism with their leases and contracts, this is about being caught up in the life of God, being grafted like a Vine onto his Life Giving Tree which is the cross.

In this way we co-create with God, we sanctify the Earth by ritually offering it to God where it is blessed with life giving grace before being returned to us, otherwise it can only be dead matter, death-giving.

We took the apple and it gave us death, in the mythical Garden. When something is given it is ontologically changed as a vehicle for Grace, by giving it to God it is charged with life.

During the Eucharist we give God the most valuable gift of all, Himself. We offer God to God, God surrenders, becomes a weak human that lay in our arms that we can then give back to Him. The Eucharist is then blessed with God the source of all values and given back to us which we consume. 

In the same way when we offer our life to God it is given back to us in a blessed life giving form.

That less we bless the world the more death gains the upper hand, Plato noted that material has a natural entropy to it tending towards chaos, it is through religious ritual that we give it form to maintain its integrity, this is true of social formations as well.

By giving creation to God, it is given back to us enchanted, filled with value and meaning.

The modern Enlightenment View has the idea that everything is just a bunch of atoms and matter, but that's not our real experience, that's just an idea.

Steal a ring. It’s just a bunch of atoms. It’s value is exclusively monetary. But, if given a ring, someone intending it as a gift to us, all of a sudden it presents itself as having “sentimental values” as well. Both are symbolic, gold is just a rock, but phenomenologically, appears as something flushed with meaning when received as gift. This is how we make the world meaningful - we gift things, and receive them as gifts.

Now maybe, just maybe, when something is given, it’s ontological structure changes as well, after all, it presents itself not as a bunch of atoms to our rational intellect, but an entire world of meanings now present themselves to our intuition as well.

If what I wrote has any truth, then Life can only be received if it is received as gift, otherwise it will be experienced as a burden forced upon one - as a living death.

And I think it can only be received as gift if it is then given as gift - to God, others, the world etc

A gift economy doesn’t do away with financial compensation, but it doesn't level all transaction to that only. In a small local community, where people know each other, that wedding cake can also be given as an expression of love.

There's nothing wrong with a market economy, profits, or corporation set organically within a hierarchy of social values, however late capitalism has taken on a specific cultural form the shapes humanity to intend death-full practices.

It is its own ritual, or rather anti-ritual.

After all even Marx characterized capitalism as taking on a religious function, a modern monetary animism

Eugene McCarraher notes that the anarchist mystical misfit Simone Weil 

“speculated that just as “yeast only makes the dough rise if it is mixed with it,” so in the same way “there exist certain material conditions for the supernatural operation of the divine that is present on earth.” The knowledge of those “material conditions” for “supernatural operation” would, Weil surmised, constitute “the true knowledge of social mechanics.” If matter is not exactly “animate,” the material world of society and history could be a conduit for divinity. Because we have “forgotten the existence of a divine order of the universe,” we fail to see that “labor, art, and science are only different ways of entering into contact with it.”

As Rowan Williams explains, sacramentality entails the belief that “material things carry their fullest meaning … when they are the medium of gift, not instruments of control or objects for accumulation.”

McCarrher continues,

"This sacramental critique of Marxist metaphysics would not be that it is “too materialist” but rather that it is not materialist enough—that is, that it does not provide an adequate account of matter itself, of its sacramental and revelatory character. Sacramentality has ontological and social implications, for the “gift” that Williams identifies is “God’s grace and the common life thus formed.”

It is us up to us to offer the world to God, receive it back full of grace and meaning, otherwise this world can only give Death.

The solution is a radical revolution of the Sacramental imagination, such as these cracked mystics are attempting HERE


Wednesday, July 5, 2017

We no longer know what a human being is.

Sexless human beings and Sexual Robot humans. How did we get here ? 

With reckless abandon any notion of man as a dignified reflection of God has been replaced by a bundle of Freudian neurotic conflicts & instinctual drives, until the metaphor of computers has melded so completely with our conception of the human that all trace of the  Imago Dei is erased. 

The Truth is - we no longer know what a human being is. And so have no standards of action, therefore technology and economic interest guide us exclusively.

Traditionalist Charles Upton expands,

We believe—because we are taught—that a human being is an animal, a machine, an automaton controlled by unconscious obsessions and complexes, an organism designed by deoxyribonucleic acid to create and propagate more deoxyribonucleic acid, a function of class, a function of race, a function of genetics, a function of gender, a function of advertising, a function of social conditioning, a function of past trauma, a function of systematic social engineering, a function of technological society, a function of environmental influences, a function of brain chemistry.

 But we are wrong: a human being—the sort of creature we used to think of as having an inalienable right to something called human dignity—is none of these things: a human being is a microcosm; an axial being; the locus-of-manifestation for the Imago Dei; the bearer of the Trust; the divinely-appointed steward of creation; the human face of the Names of God on earth. This used to be so obvious that we had no words for it, nor did we need any. It is now so forgotten that all the words in the world can’t make us remember it.

If we really knew this, like we once did—if we knew that the Presence of God blazes in the human heart like the Sun—then we would see the integral, authentic, harmonious, balanced, virtuous aspects of the human character as so many rays of that Sun, shining into, and imprinting themselves upon, all the multiple facets and variations of our social interaction, so as to constitute the universally-recognized norms of these many human worlds. 

If we knew integrity, we could recognize disintegration. If we knew authenticity, we could discern deception. If we knew virtue, we could detect degeneracy. If we knew harmony, we could sense discord. If we knew balance, we could evaluate chaos. If we truly understood these things we would possess the universal Criterion, the one that caused Protagoras to declare that “man is the measure of all things.” 

Jordan Wolfson's piece (Female Figure) 2014 is an animatronic robot that dances in front of a large mirror, while at the same time seeking eye contact with the spectator. Say, "feeling love..."

But we cannot know integrity, authenticity, harmony, balance and virtue, we cannot know that man is the measure of all things, unless we first know that God is the measure of man. He is the One Who possesses our eternal design, the integral human form that slipped from our consciousness when we ate the fruit of the Tree of the Knowledge of Good and Evil, and thereby obtained both the vain, prideful knowledge of ourselves as good and others as evil, and the bitter, envious knowledge of ourselves as evil and others as good—much better than they deserve to be, which is why they need to be torn down so there can be “a level playing-field”.

We now live in hell, unable to view people as anything other than demons. Can you even  recall what an actual human family looks like ?

Sunday, July 2, 2017

Do American’s actually have a soul ? (Short answer : no)

The concept of soul, for Westerners, is usually just our immaterial personality. But other cultures have more complex notions.

For example, the Ancient Egyptions thought we had seven “souls,” but what they meant by soul is a concept nowhere in all of Western mentality. For instance, the first three souls are immortal, they can be wounded, but not killed, once the “vessel” dies, they go back to heaven and incarnate into a new vessel. They are somewhat related to the Greek “Fates,” they give a life direction, it’s general script. There’s also the last “soul” - the remains, the memory, completely mortal.

The 5th “soul” is what Westerners generally identify as our soul's guide - the Double. He is our guide to the Western Lands in the Afterlife. Often identified in Christianity with ones Guardian Angel. But the point is that we have many parts to ourselves, not all belonging to our essential identity.

Without culture, we are no better than the animals. With immigration issues Americans are presently going through an idenity crisis - what makes an American ? Is the Japenses Shinto Priest newly arrived just as “American” as the fifth generation Wasp ? And what exactly is American culture ? Sure there’s Hawthorne, Whitman, folk and Blues, but is it distinct enough to be an actual culture ? Or is American culture-less - nothing beyond pornography and McDonalds ?

What unites an American culture to an American people ?

Jim Kalb wrote in his essay, “Anti-Racism,” one of the clearest statements of the issue I’ve ever seen, and I’ve often quoted it:

“The seedbed for culture is the complex of pre-rational connections a people develops through long common history—in other words, ethnicity. While ethnicity and race are not the same, they cannot be altogether separated because both are consequences of a people’s long life in common. Since all actual cultures are tied to ethnicity, and therefore at least somewhat to race, to give culture free play is to permit race to have significance.”

The Anarchist Kieth Preston explains that the American imperialism recognizes only three kinds of identity: the consumer, the taxpayer, and the professional or worker.

“No other form of identity is acceptable within the context of this particular paradigm. Not ethnicity, not nationality, not race, not culture, not religion, not history, not tradition, not community, not ancestry, not family, and apparently not even gender. Instead the ambition is to create masses of helots that function merely as deracinated, working, consuming, tax-paying, obedient drones without any connection to the past, no regard for the future, no folklore, no distinctiveness, and no serious aspirations.” 

I believe Julius Evola’s triune conception of race is useful here.
Mark Citadel sums it up well,

1) At the spiritual level, the people of the Occident share a common root in the 'mythical past', which renders us very similar in our spiritual orientation. There are certainly variations, but as I make the case in my essay, I think the unilateral embrace of Christianity amongst Occidentals is hinting at this spiritual-racial commonality.  While the spiritual race cannot summon a great unity among Occidental peoples without an extremely and temperamental careful balance (largely religious institutions, etc.), it also is not the cause of divisions between us. While religions may differ and this may even lead to conflicts as it has done, the conflict is not one fought on a spiritual but rather a political or doctrinal plane.

2) The race of the character would mark our individual ethnic extractions and their sub-strata. Because this is again, metaphysical, new races can actually emerge, which is what I would argue you represent, a new branch of the root, which is why you don't feel a commonality with people who share your genetic lineage in the Old World. By this same process, we can see how we have Slavs divided into Serbs, Poles, etc. which occurred long ago. This is the real basis for division, and why 'pan-whitism' is so problematic as I describe. Those who only see the bodily race will be incredibly puzzled at the current state of affairs on the global right, unless they can accept that there is a race of the character as well, which is what divides us.

3) The bodily race, is the least important in terms of its impact. It is the parallel of the physical to the metaphysical, and only becomes noticably prominent on the grand racial level, when we look at physiological and neurological differences between negroids, mongoloids, etc. IQs and such things are definitely not negligible, but I don't think they are the reason we have racial conflicts, nor are they a particularly good basis for racial solidarity. We definitely prefer people who look like us on instinct, but our ultimate loyalties and other such things will depend far more heavily on the spiritual and character aspects of racial identity.
I think its obvious that point 1 has been nullified by the march of secularism and the decline of civilization. Point 2 is under constant attack in some places more than others with claims like 'Swedish people don't really exist!'. Point 3 is ignored into oblivion and is claimed to be 'socially constructed' despite obvious scientific facts.

Part of ones soul, I claim, is the ‘Spirit’ of one’s ancestors. Primal peoples have always honored their ancestors spirits, and in Christianity we likewise do so, in Orthodoxy during All Souls Saturday.

Loosed from any real connection to the past or future, which is becoming more and more uncertain, modern man experiences what Zygmunt Baugman called ‘Liquid Modernity,’ we have no historical consciousness, we have no roots in the soil, the ideas we sacrifice for today might be overturned by tomorrows generation.

Just as the “capitalist” uproots entire communities and all their members, absconding with their identity and trying to replace it with a religion of money, the “communist” ideology uproots entire cultural identities, trying to replace it with abstract ideology, egalitarianism, an identity based on class or faithful to some universalist theory,in favor of a large homogeneous global market.

Along with Multiculturalism man is severed from history, his ancestral spirit, and is wondering about with a chunk of his soul missing.

E. Michael Jones claims that the real source of ethnic identity in America is religion NOT race, and that Social engineering turned Catholic ethnics into white people :

Ironically, 'the Catholic Church condemned the ethnics who defended their neighborhoods as “racists” when in fact it was the racists who were trying to destroy the neighborhood.'

"Race is a pseudo-identity, like Harley-Davidson riders and NASCAR dads, which has always served the interests of the ruling class, no matter how much that class would demonize any one particular race at any one particular time. So the three main ethnic identities in America are Anglo-Protestant, Pan-European Catholic, and Eastern European Jewish...

"Racism is, in other words, a function of lack of community. It is also an argument for the ethnic parish, which the Catholic Church abandoned at the moment the federal government began promoting large-scale black migration from the South to the cities of the north. As the Irish Jesuits at the Gesu parish in North Philadelphia argued in the 1930s, Black Catholics could have preserved their faith and identity better if they had been given an ethnic parish of their own rather than attempting to integrate them into the ethnic parishes which had already been established for other nationalities. The same is true now for the Irish and the descendants of the other European ethnics now living in a place like Southern California. If the Church had allowed these people to retain their own communities, they would not now be abandoning Catholicism for white racism.

White nationalism now takes Catholic ethnics out of a real group, one of America’s three main ethnic groups, and gives them a pseudo-identity as “white people” which prevents them from linking up with their Mexican co-religionists, who are on their way, via the Triple Melting Pot, to becoming co-ethnics as well.”

Multiculturalism by separating Race, ethnicity, and religion, for some deracinated universal man,  has created a schizophrenic humanity.

According to ‘Fifth political Theory’ Americans are more properly understood as Transhuman. They likewise invoke Evola :

Our prototype transhumans of the “white” variety are thus lacking in what Julius Evola describes as the “demon” element in their individual. This is not the same as the evil entity that Christianity conceives of but instead “the deep force that originally produced consciousness in the finite form that is the body in which it lives during its residence in the visible world." Without any spiritual depth beyond a crude materialism that focuses purely on achieving comfortable consumption levels for all races, the prototype transhuman has nothing it belongs to or emanates from, and so naturally cannot reproduce itself effectively. Evola adds that:

“In many traditions the demon corresponds to the so-called double, which is perhaps a reference to the soul of the soul or the body itself; this ‘double’ has also often been closely associated with the primordial ancestor or with the totem conceived as the soul and the unitary life that generated a stock, a family, a gens, or a tribe, and therefore it has a broader sense than the one given to it by some schools of contemporary ethnology. The single individuals of a group appear as various incarnations or emanations of this demon or totem, which is the “spirit” pulsating in their blood; they live it and it lives in them, through transcending them, just as the matrix transcends the particular forms it produces out of its own substance” .

Our prototype transhumans are people without history and ancestry, or rather they reject their history and ancestry as evil. From a presentist point of view, the very act of being born to European or Eurocolonial heritage is an original sin within the context of achieving Progress. The response is as we have seen to become nothing in terms of having an organic identity; they identify as an ideologue and not as a member of a tribe, saying “I am a liberal,” or “I am a progressive,” or something of that nature. Rather than being expressions of a “demon” element in the flesh, they are corruptions from a traditionalist point of view. "

 So, do Americans have enough of a connection to the spirit of their ancestors to be truly ensouled ? P.T. CARLO HERE  suggests not : 

"There is no past (which is not a Liberal past) that the American can romanticize, no holy redoubt to retreat into. America is the only nation without a past; only the future lays before the American. Its ethos is the eschatology of the road, of the continual unfolding and violent conquering of a fertile frontier. When the American seeks the solace of a sacred grove he finds only the shade of the strip mall. The American Reactionary may set his spade to work in hopes of finding fertile soil somewhere beneath this endless superficiality, but his quest will only yield him asphalt. In America there is no soil to find beneath the asphalt, there is only more asphalt.

In this superb essay, P.T. Carlos talks about how Americans have no deep roots or tradition, the author mentions a theorist, Dugin, who says there are two ways to remedy it, go back to a European identity or grow a new individualist religious American identity. 

My preference is that a people gather ‘round the Chalice of Christ, communing with their ancestors by participating in the same rituals, prayers, spoken creeds, bodily movements, done across centuries, connecting them to the past dead, the future progeny, and the family of the Saints.