What is Traditionalism?
This article is subject to change.
1.0 – Traditionalism in a Secular Sense
Traditionalism is often characterized as the preservation and promotion of culture and customs inherent to civilizations that have historically prospered (including but not limited to) economically, artistically and philosophically.
1.1 – Traditionalism vs Social Conservatism
Traditionalism cannot necessarily be equated to social conservatism but there exists a significant intersection. Conservatism and progressivism are relative ideologies, meaning that the definition thereof are contingent on the societal context of the times. For instance, in some African tribes, the tossing of children is seen as a rite of passage. It is socially conservative in their culture to toss children.
Different forms of traditionalism constitutes the social norms of different civilizations. However, not all manifestations allowed each respective civilization to prosper based on the aforementioned axioms. For the purposes of argument, this article will generalize the world into the “east”, i.e. cultural descendants of the Han Chinese, and “west” i.e. cultural descendants of Indo-Europeans.
1.2 – The Subversive Agenda Against Traditionalism
Traditionalism asserts that cultural revolutions of the 20th century did not end or begin with the Soviet Union or Communist China, but continued to exist as a long term subversive agenda in the west and certain countries in East Asia. Key groups involved include the Frankfurt School Diaspora, the CIA and a diverse group of pathological progressives. It would be wrong to blame any specific group for masterminding this cultural shift. It is however notable that certain groups are vastly over-represented in the perpetuation of said ideals.
The campaign against Tradition is nothing new, such ideals can be traced back to The Enlightenment and the Protestant Reformation, both of which will be explored in-depth in another article.
1.3 – The Illusion of Progress
Traditionalism involves the ability to recognize the decline and degeneration of a prosperous civilization. To be a traditionalist, one must recognize that progress is not necessarily the be all and end all. For instance, Enlightenment liberalism and the industrial revolution might’ve lead to a more equitable, “peaceful” and abundant world, but it fundamentally contradicts the norms of traditional civilization.
Traditionalism asserts that trait openness, an enlightenment characteristic of western civilization, is one aspect of humanity’s downfall running in direct opposition to Christian and/or Indo-European morality. The East’s reluctance of change during the Qing Dynasty is what led to fewer scientific inventions, however effectively prevented Eastern civilization from becoming culturally influenced by progressive ideology (to a certain extent). Hence, the collapse of Western civilization is often viewed by the East as a direct consequence of progressive ideology.
1.4 – Collectivism or Individualism?
Traditionalism is neither exclusively collectivist or individualist. Individual responsibility is a key aspect of Traditionalism, but the collective must play an active role in maintaining moral standards. Traditionalists believe in the importance of collective (duty-based) morality over individualistic moral relativism.
1.5 – Multiculturalism, Miscegenation and Ethnoheterogenity
2.0 – Traditionalism in a Metaphysical Sense
Traditionalism can be metaphysically defined as a practicable “meta-analysis” of traditional practices, religious or spiritual scriptures that have served as the cultural bedrock for great civilizations in the East and West. Drawing similarities between folklore, morality, prophesies and eschatology present therein. This allows traditionalists to understand the normative and descriptive basis for the conception of said similarities.
Traditional metaphysics asserts that all spiritual traditions allude to something that is lost. And what is lost is the original or perennial spiritual tradition, which is reflected in some of the world’s religions today.
Most traditional schools agree that humans – in our current mundane manifestation – exist in a state of inferiority, chaos and high entropy. This state is what Christians and Buddhists refer to as a “fallen world” wherein the conception of the former lies in the temptation of Adam and the latter lies in more or less an abstraction of the former.
Hence most Traditionalists agree that the purpose of life is to adhere to return to a transcendental state where one is assimilated (or partially) to the primordial Logos. This is what Christians refer to as “the kingdom of God” and Vedic scholars refer to as Tathagata or “Brahman.”
2.1 – Traditional Perennialism vs Modern Universalism
A belief in a perennial Logos is held widely throughout the traditionalist school. This usually involves the belief that scriptures inscribed after the passing of prophets are only general indications of what said prophet taught and usually include the personal bias(es) of the scribe. Hence, many traditionalists seek to uncover a primordial truth embedded within various religious doctrines that more or less coalesce to a unified transcendental or supreme Logos.
Traditionalists often maintain an open-mind to newer philosophies which are confirmed by or works in tandem with the principles of traditional wisdom.
Modern universalism in contrast, establishes a framework of religious globalism and “unity” with the end goal of destroying every religion by way of theological-miscegenation. This is usually accomplished through the subversion of all religions, transforming them into a one world religion consistent with globalistic agenda(s).
2.2 – Natural Law
The early Catholic church emphasized on the importance of natural law, which was itself an Indo-European (Greek) concept postulated by Aristotle. In fact, Indo-European spirituality runs deep in the beliefs of paleo-Christians, though many choose to deny such connections citing “paganism” and “heresy.”
Natural law states that there exists a metaphysical “fairness” in perpetuity that governs the aristocratic hierarchies of (including but not limited to) human civilization(s). This concept is explicitly explained by Karma in Indo-European metaphysics. Karma is accumulated along many previous incarnations and hence it serves as a unified transcendental theory that explains why there exists apparent “unfairness” in the universe. I.e. if one accumulates Karma in one’s past live(s), one will reincarnate as an inferior individual, in an inferior part of the world, with birth defects or as a lesser being such as an animal or plant.
Modern egalitarianism, “retard worship” and animal rights are hence a negation of natural law by transitivity, traditionalism.
2.3 – The Corruption of Neo-Christianity
It is arguable that traditionalism contradicts neo-Christianity, yet works in unison a multitude of paleo-Christian principles. Many of which were influenced by traditional beliefs derived from Indo-European spirituality.
Neo-Christianity asserts that humans are created equally in the likeness of God at conception, and that any primordial state of being is non-existent. This manifests itself in the rejection of the concept of reincarnation. The rejection of reincarnation itself in turn, manifests in the secular world as a distain for primordial determinism and/or the promotion of an egalitarian absolute. Noted that the Christian concept of “original sin” is a generalized abstraction of primordial karma (i.e. sin from a past life) and not necessarily an inherited burden from the fall of Adam.
Egalitarianism runs contrary to the ideals of a traditional caste. It is worth noting that paleo-Christianity was unaffected by egalitarianism due to its integration with Indo-European spiritual/philosophical subsets. Christian reforms, i.e. the Protestant reformation, Vatican II, Catholic Social Teachings (CSTs) and the Lambeth Conference are all aspects of neo-Christianity, i.e. a degenerated idealistic egalitarian and anti-traditional version of Christianity.
2.4 – Modernist’s Rejection of The Traditional Caste
In a modern context, traditional caste systems are perceived as “oppressive” or “backwards.” Likewise, to modern man, the criticism of someone who is disabled or otherwise cognitively impaired is considered a social taboo. This is best demonstrated as a trope in modern “talent” shows where the younger, poorer or more disabled you are, the more social “brownie points” you’ll receive over someone who is able bodied or wealthy. This is but one of the countless manifestations of modernity.
Modern conservatives pride themselves on the fact that the enlightenment west was the first civilization to “abolish slavery.” They hold this as some kind of title of honor, usually without considering whether or not their superficial-altruism has damaged the natural order of divine hierarchy.