The crash of the liberal West that can’t be stopped
to Atlantis,” Takuan Seiyo’s baroquely nightmarish, written-like-a-paleocon-on-speed series about the suicide of the white West, is now in its 11th part
As Seiyo describes it, the liberal suicidal madness, consisting of a rage to eliminate all distinctions, cannot and will not be stopped, until it finally crashes into reality with a horrible crash. The liberal programming is too deep in most modern people for us non-liberals to have any hope of winning the liberals, or the “Pods” as he calls them, back to humanity or altering their demonic and self-destructive course. (Pods or Pod People, from Invasion of the Body Snatchers, are humans who have been transformed into soulless, anti-human aliens, and conspire to impose the same change on the whole human race.) As I have often said, liberalism is not just something that modern Western people believe, it has become the essence of their being. Therefore they cannot give up their liberalism until their being as liberals is melted down by terrible suffering or disaster—which, Seiyo says, will only happen when liberal society itself is destroyed.
In the meantime, what about the rest of us? Are we to go down to destruction too? Seiyo declares that there is only one recourse: the John Galt option, withdrawal from an insane society and the construction of alternative, self-reliant communities in which to survive the coming cataclysm. Withdrawing means both saving ourselves, and ceasing our attempts to save liberal society from the consequences of its beliefs—and being hated and despised for our efforts. To mix cinematic/literary motifs, but in a way that is not alien to Seiyo’s own style, let the Pods hurl themselves into the Cracks of Doom.
Unlike an article of Seiyo’s last September, about which I said that Seiyo “is so frenzied in his opposition to the deeply unsettling things happening, that he becomes somehow joined with that deeply unsettling force himself,” this current article has a coherent message: the “Pod” liberal West is heading for a crash, and we anti-Pods can’t do anything about it, except get out of the way and save ourselves.
Here are excerpts from the article.
Here a second lie comes into play, for no Western politician would dare to point out that beneficial immigration can be easily separated from the harmful one not by the criterion of legality but through the shibboleth of culture.
- end of initial entry -
Culture can be reliably correlated with the quartet, and only the full quartet, of race, ethnicity, religion and social class, formal education being a prime component of class in modern times. But to do that would be to commit the dreaded crime of “discrimination.” In Meccania, one cannot discriminate on pain of severe penalties. But the ultimate peril is to Meccania itself.
Reality will continue to discriminate, no matter what Body Snatchers say or do. And a clash between a reality-averse ideology and Reality has the same pre-ordained outcome as a test crash between a knockoff car and a wall. It’s only a question of the speed, acceleration, mass and distance of the lying car from the solid wall. …
The crash seems inevitable. The momentum is enormous. The steering wheel is in the unprisable grip of crash-test dummies. A large majority of the passengers are altered Pods, happy to be on a ride toward a democratic, “progressive” future—peaceful, diverse, integrated, free of discrimination, racism, sexism, homophobia, inequality and all things nasty.
Eventually, when the Wall of Reality is so close you can see the seams where its eternal titanium bracings are, all but the chief priests of the Pod cult will want to bail out from the speeding vehicle. There is nothing like imminent pulverization to reprogram a chip in a hurry. But by then, the velocity will be such that staying or jumping will make no difference.
We might speculate as to the full dimensions of the crash, but the purpose of this serial essay is to identify a way to exit the Pod test- vehicle before the crash. This would save those who have exited the “progressive” experiment. It would also provide a shelter for the Pod survivors of the mugging by Reality. Better yet, in areas where the population is less brainwashed, e.g. some parts of the U.S., Australia, Switzerland and Italy, it may avert the crash altogether.
The way to exit the Pod vehicle is to separate from the Body Snatchers and their clients as completely as the law of the land and human ingenuity allow, now. Walking out, retreating from the Pod domain is the only way to bring Reality to bear on its deniers. Persuasion, rhetoric, political propaganda, electoral politics cannot do it. A chip that has been molded to oscillate only at one frequency cannot be made to vibrate to another.
General Kutuzov, meet John Galt. Withdrawal, retreat, physical separation. Exodus.
As Kutuzov’s retreat forced Napoleon to fight the inexorable Russian winter, an exodus of the anti-Pods well before the crash will remove the buffer between the Snatchers and cold reality. As John Galt’s (inter alia) withdrawal from the machine of socialist exploitation removed the Atlas that was supporting the world in Ayn Rand’s novel, so will the withdrawal of anti-Pods leave Snatcher State with all the looters, but far fewer subjects to loot….
Now, imagine that anti-Pods were to disappear from Snatchland. No police standing between the Snatcher elite and the stone-throwing segment of Muslim colonizers. No firefighters to mitigate for the Snatchers the effects of the Molotov-cocktail throwing segment of Muslim colonizers. No tactical units and gun-owning rednecks standing between the armed ethnic gangs and the Pod population. No pilots to guide global economy’s super tankers into Snatchland’s harbors. No well brought-up children around whom to stitch the sham classrooms of Meccania. Far fewer taxpayers to fund Snatchland’s madness….
First, singularity. Podism is a single viral pathogen that knows no boundary of territory, culture, language or religion, except it’s limited, as though by a genetic mutation, to people of European origin alone. Although the particulars of the situation in Australia may be entirely different from Belgium’s, the same force animates the decay of both societies. The cure, Exodus, also has a single principle, but it has many possible manifestations, depending on personal circumstances and the differences in the character and situation of each country.
Second, survival. Exodus is necessary not only to put the Pods in direct contact with Reality, but also to save the anti-Pods from Meccania’s persecution. Snatchland detests such Westerners as have not yet lost their minds and their spines. We’ll have more to say about that.
Third, commitment. You combat oppression by implacable fanatics with disciplined radicalism. One for all—all for one. There is much to learn from the history of persecuted minorities and from the defensive tactics they used. There is much to learn from Saul Alinsky’s Rules For Radicals too (8). After all, Alinsky has taken a Chicago community organizer to the White House, and a Pod Wellesley student to the White House (albeit as a wife/consigliere), the U.S. Senate, and the top of the U.S. State Department (9).
Fourth, civilization. Exodus is not simply a flight from high taxes, street crime or ethnic discrimination. When the totem of faked, forced equality hovers like a giant Moloch over Western Civilization, there remains only one option for cultural survival: construct a new civilization. Or, as we glimpsed in Part 4, an Altneuland—a new civilization that restores and reinvigorates the old one. It will be described hereafter as Atlantis.
Fifth, action. Doing and being over talking. Combining principles 2, 3 and 4 means that, at the least, anti-Pods in each town ought to strive to live next to each other, on the same street, in close proximity. When more move in, more contiguous streets. A neighborhood.
A neighborhood with anti-Pod bookstores selling books from the Antipod Press. Anti-Pod food stores and restaurants selling food produced by anti-Pods, with young anti-Pod dishwashers learning the value of hard work. Anti-Pod café-salons. Anti-Pod clothing stores selling (only high-quality) clothing made by anti-Pods on patterns from the 50s. An anti-Pod radio station and Community-TV channel and an anti-Pod film theatre running only films free of Snatcher propaganda. A security patrol of anti-Pods who live among and know the other anti-Pods. Anti-Pod schools and kindergartens and an anti-Pod governing council.
Right there you see the problem. For Meccania has laws that constrain its citizens’ freedom in many of these areas. In Germany, they’ll throw you in jail for home-schooling your child. In the U.S., some Snatcher judge will find a way to coerce you to accept Pod residents and employees, and rehab clinics or mosques for Pod clients, and Pod media content, and Pod schooling.
True self-government for anti-Pods will not be possible in any of the major cities of the West—except after the crash. Hence, for anti-Pods for whom it’s possible, the goal should be to move away from all centers where Snatchers dominate, to populate villages, towns and provinces that have the fewest Pods and Pod-clients.
The ultimate step would be secession. As we saw in Part 9, a secessionist movement already exists. But in Europe, it’s on an ethnic/linguistic basis whereas in the U.S. it’s on the basis of regional economic interests. Exodus would be on the basis of anti-Pod beliefs that include ethnic, linguistic and economic interests but go far beyond them. This has profound implications.
[end of Seiyo excerpts]
Prakhar G. writes:
It seems to me that the following excerpt on liberal guilt, from Suicide of the West by James Burnham, Chapter 10, would be appropriate here:
From section 1:
“The liberal’s feeling of guilt at the condition of the wretched and oppressed is irrational; and irrational precisely from the point of view of the liberal ideology itself. According to liberal doctrine, the poverty and oppression are the result of ignorance and faulty institutions handed down from the past; they are none of my doing. Why then should I feel that any guilt attaches to me, individually and personally, because they are the poor and the enslaved? It has lately become morally fashionable to say: `The white people of the United States have exploited and oppressed the American Negroes…. ’ (It will be noticed that by these injunctions the ideal of equality of treatment for the heretofore privileged and underprivileged groups has evolved into the demand for an inequality in favor of the underprivileged; and this transformation has been openly acknowledged by the leaders of both American Negro organizations and the new African countries.)”
From section 2:
“The guilt of the liberal causes him to feel obligated to try to do something about any and every social problem, to cure every social evil. This feeling, too, is non-rational: the liberal must try to cure the evil even if he has no knowledge of the suitable medicine or, for that matter, of the nature of the disease; he must do something about the social problem even when there is no objective reason to believe that what he does can solve the problem——when, in fact, it may well aggravate the problem instead of solving it.”
These passages provide some insight into liberal guilt and seem to be applicable here. In particular, they point out that arguing with a liberal about these positions is a waste of time. When the emphasis is entirely on action, any action, arguing from the results whether good or bad is obviously not going to be very convincing.
The entire book is well worth reading. It is unfortunate that it is out of print.
Dimitri K. writes:
Mr. Seiyo depicts liberals as some kind of monsters. That fits well into my own conclusion, that Communists (and liberals as well, though differently) existed in people’s minds as vampires. The best example is Lenin. He lies in the coffin, dead but forever alive, according to the legend, he possessed some extra-human abilities, like knowing everything that happened in the country. He died because he was hit by a special kind of bullet.
Ronald Fonda (see his website
on early human history) writes:
I just came across this, and I am stunned … at least in this excerpt he sounds like me:
“There is only one recourse: the John Galt option, withdrawal from an insane society and the construction of alternative, self-reliant communities in which to survive the coming cataclysm. Withdrawing means both saving ourselves, and ceasing our attempts to save liberal society from the consequences of its beliefs—and being hated and despised for our efforts.”
I gotta look into this guy!
Vivek G. writes:
1. There is an interesting quote by Vimalananda, quoted by Dr. Svoboda:
Posted by Lawrence Auster at May 31, 2009 04:19 PM | Send
“It is always best to live with Reality, Robby, because when you do not, Reality will definitely come to live with you.”
2. You describe the John Galt option as:
“Withdrawal from an insane society and the construction of alternative, self-reliant communities in which to survive the coming cataclysm. Withdrawing means both saving ourselves, and ceasing our attempts to save liberal society from the consequences of its beliefs—and being hated and despised for our efforts.”
I would like to opine, that a more desirable option, at this moment of crisis, would be: “We must strive in our effort to take over the society even if we are despised, and we must do this before the Muslims take over.” By we and us here, I mean the traditionalist movements the world over. And we need to begin wherever we are. There can be informal co-operation amongst various traditionalist movements even across national boundaries, but that may just be desirable, not a must. If we fail in this, we have to fall back on the John Galt option. Since the necessary homework is more or less the same for both of these options, it can be advantageous to try the take-over option before the other. [LA replies: yes, a point I have always made.]
I concede that this may sound fascist to Liberals, Muslims, and Commies; but what can one do if this is the only option? And Liberals, Muslims, and Commies call anything and everything they dislike, fascism. But I firmly believe that our society has as much right to survive, if not more, as Liberal, Muslim or Commie societies have. And if they threaten our survival, we must take adequate measures. We have been blind until now to their taking us over. Now it is time for us to be strong enough to take over them.