At this moment in history, the world is experiencing a particular kind of turmoil. It is a seemingly chaotic, spasmodic or (perhaps more accurately) agonistic movement. Apart from the noisy spectacle created by an artificial planetary civilization that persists in trying to keep us in a state of “cheerfulness,” where “positive thinking” means losing the basic human capacity for sober contemplation of the world. Today’s man, when he sees himself detached from the hustle and bustle of everyday banality, falls into a state of deep anxiety.

This anxiety, bordering on existential panic, manifests itself as a deep hangover. It persists for a long time because the disillusioned person has recovered from the fascination caused by the deceptive spirit of the ugly puppet theater. Turning away from the commandment of seductive capitalism — in order to feel good, to cultivate an exalted vigor that nullifies all coherent reflection — he seeks the landmarks that will bring him back into harmony with the world around him.

This is where the need to return to Christian practice arises in order to regain a sense of fulfillment, to purify one’s outlook on life and to cast out the fears that have obsessively dominated us. Thus, the abandonment of the false normalcy of today’s world becomes a fait accompli. But our perception of communion with Christ is often victimized by culture, mediated by reason and presented more as an intellectual exercise of philosophical reflection. The mind prevails over the heart and this cannot bring us back to a state of contentment or peace of mind.

No matter how hard we strive to return to the bosom of ancestral traditions, the woodworm of the dark times of modernity gnaws at us incessantly. To overcome this destructive inner turmoil, we must accept today’s reality as a given, see it for what it is, in all its spiritual and civic degradation.

The injustice inflicted on us by corrupt and stupid governments does not leave us indifferent, deeply affecting our ability to be in a state of harmony and balance with the world as God’s creation. And so, we rush to find political solutions to spiritual problems.

In other words, in a world that is unspiritual, crushed by materiality, flattened, disconnected from heaven, there can be no operational political strategy nor the possibility of creating viable political organizations capable of assuming higher purposes and a trans-historical mission of exaltation. Between the pursuit of heavenly heights and the temptation of earthly pleasures, modern man prefers the option of being like everyone else and being in a state of irrevocable collapse. The desire to transcend the dominant paradigm is completely alien to him.

Today’s anti-civilization is the quintessence of gynecocracy, matriarchy, and feminism. Women’s fashions, vitalized by the customs of consumer society, push men to abandon “being” in favor of “having”. This is the essence of liberal capitalism. The poison of market society has destroyed all forms of stability, constancy, immutability, fidelity. We are scattered, sluggish, unable to cultivate lasting relationships: individualism is the rough term that communicates the destruction of organicity and solidity in today’s world. Life has become liquid (Z. Bauman), once solid forms are liquefying, flowing, dripping into nothingness, like Dali’s clock.

The destruction, dismantling, and decay of today’s world are evident. The gravity of this state of decay is unprecedented in history. The inversion of all values as a demonic work triumphs under the helpless gaze of a world that has forgotten the meaning of sacrifice as a practical solution to affirm religious faith and solve major political problems.

Modern man appears as a stunted, cowardly, comfortable, domesticated being, devoid of greater aspirations and higher gestures. Attempting to build a sustainable political movement under these conditions would be a sign of profound naiveté. It would be equally wrong to try to build an elite group that can articulate a powerful message that can awaken the masses from lethargy. Anyone who stays within the flawed frame of reference of mass democracy demonstrates a total lack of understanding of how this kind of society works and how its mechanisms work.

The time has come to cultivate a spirit of analysis that arises from a state of genuine contemplation, of which only those who have managed to connect their imaginations with the pre-modern world and aspire to a civilizational leap that bridges the historical gap created by the disillusionment of the world and the descent into materiality are capable.

We are faced with two possibilities. The end of the world and the end of this world. In both cases there is room for more optimism. The first option, if it somehow materializes, should have us ready, alert, like a soldier on post.

The second, God permitting, involves the radical destruction of the current world order. And here, without war, we cannot be reborn. The dragon of the modern world can only be defeated by accepting the state of war as a state of normalcy. The anguish of the new world will be wrenching, with blood and sacrifice, with the reappearance in history of Man, who is entrusted with the sacred task of overthrowing the Merchant and restoring the vertical of heaven. In the devouring fire that will destroy today’s world, the saint and the hero will appear in their gigantic stature. Both of these models can only appear in limited circumstances.

Tomorrow’s world cannot be an extension of today’s world. It can only be built on the ruins of today’s world.

Translated by Costantino Ceoldo