The ideology of anti-racism is the veritable opium of the people: this powerful drug is cunningly used by the 'democratic' ruling class to distract public opinion from the most pressing problems and to make civil society swallow the new world order that takes the form of a surreal 'multiracial' society that in fact inevitably takes on the characteristics of a multi-criminal society. 'Fighting discrimination' is an expression that has a lysergic effect on the weak, fragmented and easily impressed personality of contemporary man, who has regressed to the infantile stage and is willing to believe the most far-fetched fairy tales.
In contrast, the
world of Tradition was founded on a strong feeling for the identities
of race, caste and religion. Frithjof Schuon's book Castes
and Races,
which the author published in French in 1957, is very useful for
understanding these aspects of the history of mentality. Schuon was
one of the most qualified scholars of the history of religions, which
he interpreted in the light of the philosophia
perennis,
highlighting the similarities between cultures distant in time and
space. Castes and Races is a highly topical text that anticipated by
decades the differentialist conceptions prevalent in the cultural
debate today.
Schuon's treatment opens with a definition
of the caste institution, which finds its justification in the
differentiation of human types with the consequent diversity of
attitudes and qualifications. In Hinduism, the caste system had its
strictest application based on the principle of caste inheritance,
while in Judaism and Islam castes are absent, since in these cultures
the egalitarian consideration prevailed according to which all men
were created in the image and likeness of God. Between these two
conceptions is medieval Christian Europe in which society was divided
into castes, but in a fairly flexible manner: the priestly caste was
vocational and the warrior caste could take in elements of the
workers' castes through ennobling processes, and in this way the
eventuality of a peasant becoming pope and consecrating emperor could
occur. But the members of the castes, even the humblest, each had
their own dignity and specific qualities that determined their social
function. Ancient hierarchical societies also created spaces for
individuals with no particular aptitudes, with a chaotic and
ill-defined psychology, and therefore prone to transgression: to
protect the social order from the contamination of these elements,
the groups of the 'outcastes' and 'untouchables' were formed in the
Hindu world, or the Jews and Gypsies in the Western world. The modern
mentality, founded on egalitarian conceptions derived from crude and
improbable materialist ideologies, and particularly averse to the
principle of heredity, considers it unacceptable to divide humanity
into castes. But ancient castes, as we have seen, had a social
function that balanced human aptitudes, whereas modern materialism
has turned mediocre elements into a ruling class and has in fact
overturned the meaning of castes, assigning completely unjustified
prerogatives and privileges to the incapable and parasitic, and
leading to the social dysfunctions that characterise the contemporary
world. In antiquity and the Middle Ages, men had a clear awareness of
the sense of limitation and were aware of the risks that humanity ran
if it gave way to demonic forces outside the horizon of the sacred.
In the modern world, however, the mechanisation and technologisation
of the economy have created the mass of the 'proletariat', which does
not correspond to a natural caste but to a quantitative
collectivity.
To account for the absurdities it is
responsible for, modern culture has even managed to give a
pseudo-religious superstructure to its 'humanitarian' conceptions.
Humanitarianism, in fact, holds that the totality of human beings is
the personal God: a conception that degrades the divine to the human
level, whereas in the traditional conception it is the human that
strives to rise to the divine. From this idea of the sacred derives
an equivocal charity that saves bodies but kills souls; people's
faults are attributed to unfavourable material conditions, so
consciences are derelict, as deviant and criminal behaviour is
accepted and encouraged on the basis of the 'sociological'
explanations that are so successful in contemporary culture.
Third-worldism, then, has managed to elaborate concepts that are, to
say the least, misleading about the idea of 'welfare'. The notion of
an 'underdeveloped country', in its candid perfidy, is inspired by a
crudely materialist conception of life: for progressives, happiness
consists in a technological development destined to destroy many
elements of beauty, and therefore of well-being, while they forget
that atrocities exist on the spiritual plane, and with these
atrocities the humanitarian culture of moderns is saturated. In the
name of humanitarianism, vocations are trampled upon and people of
genius are humiliated in a school system whose purpose is no longer
to select the best, but to homogenise intelligences in the prevailing
mediocrity.
Schuon points out that modern democratic
levelling is at the antipodes of religious egalitarianism: the
equality of monotheistic religions, in fact, is based on the
theomorphism of man, whereas democratic equality takes animality as
its model. In the religious conception of life, men are expected to
see in their neighbour the image of God and to treat each other as
'virtual' saints: in this sense, even the humblest assume an
aristocratic demeanour. Modernity, on the other hand, by elevating
progress to an ideology, has taken wealth as the yardstick by which
all things are judged, viewing poverty as a kind of curse and
creating odious forms of social exclusion far more rigid than those
enacted by the caste system. Similarly, modern ideologies have
claimed to annul the differences between men and women, destroying
the natural family and creating the scenario of social disintegration
that modernity has placed before our eyes.
Turning to the
subject of race, Schuon immediately makes it clear that caste
prevails over race, since race is a form, while caste is a spirit,
and spirit prevails over form. It would be absurd, however, to think
that racial differences do not imply differences in attitudes and
attitudes: if it is right to reject racially inspired feelings of
hatred, it is equally right to reject a prejudicial anti-racism that
claims to standardise all diversities, with the obvious aim of
providing the power of globalist technocrats with a mass of
citizen-slaves incapable of critical thought.
Schuon
analyses the three main racial groups into which humanity is divided,
Whites, Blacks, Yellows, which he likens to the natural elements:
White to the sky, Black to the earth, Yellow to water. Each of these
races has given rise to social organisations inspired by their
respective characteristics, and within these large groups there are
further differentiations, due to cultural and historical factors that
have marked the various civilisations. In particular, within white
culture there have always been moments of confrontation, and
sometimes conflict, between Nordic cultures and Mediterranean
cultures, as well as between pagan mentality and Christian mentality,
between monotheistic messianism and Aryan avatarism.
Schuon
also emphasises the important distinction between peoples and states:
in fact, the people does not always coincide with the state, indeed
in the modern world more and more often different peoples live within
the same territory, which is precisely why today it is all the more
important for ethnic groups to acquire a clear awareness of their
identity. Indeed, while racial mixing can ventilate an overly closed
environment, it also risks the disappearance of human groups with
precious qualities: the model of the multiracial society, besides
being a blatant failure in terms of social cohesion, represents an
impoverishment of human cultures, which should be enriched in the
confrontation of differences, rather than mutually annihilating each
other in global homologation. Schuon concludes the book with a
consideration that effectively sums up the meaning of the racial
question beyond any ideological forcing: “the qualities that make a
certain human being lovable, make the genius of his race lovable at
the same time...the man of another race is like a forgotten aspect of
ourselves, and therefore a found mirror of God”.
Frithjof
Schuon, Castes
and Races,
Sophia Perennis, 1982
