Passions and emotions are an almost bottomless pit. Start digging there and you will find new ones, or new relations between this and that tidbit of emotional content. So-called Enlightenment philosophers who tried to theorize the passions—something that had been done at greater length, actually, by Thomas Aquinas—could never agree on how many there were or even how much they exactly mattered in the course of life.
Whether or not you have been reading my last two pieces on the topic, remember this is about mastering passions in the most general sense. This is not only about emotional restraint or seduction. Our own emotional states are the first in line, but mastering the passions is also about spotting what other people are feeling, how they can be led to a specific course of action, and what tends to make them tick. Mastering the passions is far from evident, it rather takes times and experience: the concepts and directions I am providing here aim at giving some conscious clarity about things that are by nature a bit muddy.
Artists, though they often suffer from mental problems, are skilled at painting a particular vision in vivid colours, allowing their public to share a specific point of view and emotional state. This is something the elite know very well. Critics trashed Ayn Rand’s Atlas Shrugged because they could see themselves painted there as passive-aggressive cultural parasites. Rand’s novel was more cogent, and attracted more heat, than her barely original “philosophical” pieces today sold at the cheapest price on the second-hand book market.
More recently, the movie The Fall (2004) got backlashed by some of the mainstream media on the grounds that it depicted Hitler as “too human.” While seeing actor Bruno Ganz pondering, eating, talking to his closest company or getting angry, the viewer could perhaps feel a bit of empathy to him. Which is, of course, unacceptable to a Left that clings to the idea of a crazy, careless, “inhuman” dictator to be forever cast as an embodiment of evil. Hollywood directors do not like witnessing others competing with their own emotional mastery.
We need artists, as well as qualified cultural critics, to take some distance from the mainstream propaganda disguised as entertainment and expand an alternative culture and artworks. Emotions explored in the present series can be used just that way.
Gratitude denotes a trained and refined disposition. Being graceful means “recognizing that the good in our life can come from something that is outside us and outside our control” (Neel Burton, Heaven and Hell, chap.8, p.61). It focuses on positive things we already have and that cannot be ascribed to our sole merit or efforts.
The traditional world, whatever the particular cultural or religious form it was embodied into, always emphasized the necessity of being grateful. You owed your existence to God, to your family and your community. None of these goods were actually deserved, which meant you had to be grateful for them and repay them by being a dutiful member of the community as well as a dutiful father for your own children. A lot of prayers and ancient rites imply a thanksgiving for what one already has.
Moving later in time, it is striking to see that modern progressivism breeds the exact opposite mindset. The ideology of rights make many goods granted, not a “thank you for” but an “I have a right to.” Neophilia (the relentless pursuit of novelty) always casts a bad shadow on what has been around for some time, as if what was coming later was always better.
Advertisement, gossip culture, economic growth pressure, quest for victimhood lead to envy and always being more or less frustrated with what one already has, regardless of what it is. By leading us to always want more, progressivism makes us oblivious to what we already have or how it does not stem from pure individual merit—and, when it flatters the ego, it makes us complacent and far from cultivating the art of being thankful.
Turning our backs from the modern, ungraceful mindset is easier said than done. To start with: loud-mouthed girls should be remembered they owe their nice, luxurious workplaces to the men who built them, LGBTBBQ should thank their heterosexual parents and ancestors for their very lives, anti-white black activists should remember they would not even exist had their ancestors not benefited from their white colonizers healthcare technology. Feel free to expand the list. Ultimately, I think, every person who is modern or westernized enough can be outed as ungraceful for something.
A famous study showed that multiculturalism was closely correlated with defiance and a lack of trust in each other. Provided that we enlarge a bit our definition of multiculturalism, this absolutely makes sense. Some ethnic groups are especially prone to violence, and some “minority” groups are rewarded for freely accusing the silent majority, but the hegemony of political correctness made it a taboo. Communities have been fragmented by individualism, i.e. each person looking to take as much as she can, and by an “antiracist” white guilt that soon became an intra-white generalized suspicion of “racism.” People do not identify anymore with the larger society and often cannot even identify with a smaller community—which makes everyone else a potential enemy.
Yet, without trust, life becomes unbearable. If you can’t go to the streets without the possibility of getting mugged by, say, BLM activists, or go to a family meal without the prospect of a lukewarm struggle with aging leftist parents, or have a relationship with a girl without the possibility of her making a false rape accusation, there aren’t a lot of things you can do on the long run. Without trust in other people, you have to trust the complex of big corporations, NGO, and State institutions we call the system—and be dependent from it for things as basic as food and shelter.
Only trust in each other can make life sustainable and long-term projects workable. To re-create trust, we have to make people accountable and bound to precise rules, reward good behaviours while punishing bad ones. Actions must bear consequences. But before neomasculinity gets into power, men should strive to establish a reputation through reliability, persistence, and a strong mindset. I could wager you have been more trusting of your Facebook friends last years than of the mainstream media, the former conveying more trustworthy information than the latter.
Modern capitalism and progressivism always ran on desire. Want cheaper prices? More goods? Better goods? More TV channels to watch? More monies? More ego and thinking you are the hot shit? Well, just buy in X or do some work for Y, and here it is… um, nah, you just have to do some more, and some more, and some more. In the end, you forgot why exactly you are doing what you’re doing, or why you started to watch TV. But it all started with you led to perform something, no matter how surreptitiously framed as spontaneous or normal it was.
The system plays on desires in three ways. It sets things to be desired, things to be feared or never desired at all, and things to be consummated without end. Things to be desired include everything the advertisement wants you to desire, like a revolving credit, a new sofa, an SUV or whatever, as well as the next step of “progress” as it has been elaborated on the top of the pyramid.
Things to be feared are where the system wants you to be resigned and fatalistic: did you ever feel sad to see all these girls losing themselves into a sea of fat, bitching, and SJW-propaganda spouting? Too bad, that’s globalization, resistance is futile, move on! At last, things to be consummated are mainly produced to keep you busy and programmed though you are not really practising anything beyond staring at a screen.
Lately, an important shift has been happening between the first and third ways to play on desires. Decades before, the average consumer had to desire owning more junk or being part of the “progress”: the system needed him to work and monitor his peers. Today, the junk is already everywhere, PC culture is already hegemonic, and the average American worker is no longer needed. Active desire is not needed anymore.
Thus, the system has shifted into making the average Joe more passive. Instead of actually desiring more, the consumer should be content with surrogates of everything—pseudo-group identity with team sports, pseudo-sports with football and basket on TV, pseudo-sex with porn, pseudo-life with video games, pseudo-family life with animals, pseudo-expertise when the average libtard obnoxiously parrots the media on everything. This is Brzezinski’s tittytainment in a nutshell.
Even if you don’t give up on having a real life instead of a surrogate, the system will still want you to desire things only for yourself, thus retreating into individualism, instead of trying to actually weight on the world. Either you surrender to “the progress” or you try to ignore it before it comes for you. As if nothing could change.
Don’t let the elite frame the world according to its own interests. Desire self-realization and weighting on the course of the world. Of course, our female counterparts should desire being loving, caretaking, and definitely on our side.
To conclude this series
Once again, it is hard to sketch in a few words what could be done with passions or emotions. What I have mostly dwelled into is how those already in power manipulate them and what we could do as to take them back. If you find the topic worthy of interest, you can expand it in two directions: first, documenting yourself on a particular passion or emotion, and second, using some by stirring it with a certain aim in mind.
In the former case, I would recommend Neel Burton’s Heaven and Hell (quoted several times in the course of this series) as a point of departure. In the latter, being creative or simply assertive is up to you. Whether this looks more like efforts or self-persuasion or artistry does not matter much.
Here, as well as in seduction, a tight framing is key. Whatever the topic, no vocabulary and no picture are really neutral, which is a problem as our perception and thinking orientation are often conditioned by these. The mastery of emotions is reinforced—and reinforces—the mastery of representations. If this sounds far-fetched, let me provide some examples of use, examples you are absolutely free to expand as it suits you.
In the comments space, several guys here have been giving a very negative portrayal of the nice guy: he would be a fake, a “sneaky bastard,” a “jerk.” So guys who want to get laid or have their own interests, just as everyone else, are jerks? This looks like internalized feminist thinking. In my opinion, nice guys should elicit empathy, which goes through a positive portrayal emphasizing their willingness to respect the girl or how they were likely raised by an unmanly culture.
A recent ROK piece about mainstream media has shown how these are making a conscious effort to hide and de-legimitate white victimhood: they paint vividly any crime where the victim is non-white and the perpetrator is, but mention no detail or do not mention at all any crime perpetrated by non-white(s) on white(s).
The same pattern appears in the movie Elysium (2013), when the (of course) white villain mentions children she wants to protect from a mass of brown invaders, yet these children are never shown and consequently stir no empathy from the average watcher, whereas the brown-skinned are vividly depicted as humane and not responsible for their own poverty.
Analyzing these phenomena is fine, but ultimately insufficient. Creative people on our side have to provide an alternative that includes mastered emotions. Picking up girls is part of, and gives some experience in, this wider game.
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