Tag Archives: Myth

Religion is Absurd

Spandrell points out a talk about religion calling it absurd:

And let me tell you how I think it’s been so successful. First of all there wouldn’t have been any societies without religion, without transcendental beliefs. Which are absurd. They have to be preposterous. The basic tenets are not false beliefs. They are preposterous beliefs. Something like Aristotle’s category violations, a “four-footed idea”. It’s not something that even has truth conditions. It’s not something that even has truth conditions. So it’s open to interpretation, which makes it so adaptable. That’s why you have sermons, and imams, and rabbis, and priests, giving you every week a new version of what it actually means, because the foundations of them are meaningless.

In this he agrees, at least partially, with Paul:

For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.

For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. For it is written,

“I will destroy the wisdom of the wise,
and the discernment of the discerning I will thwart.”

Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, “Let the one who boasts, boast in the Lord.”

(1 Corinthians 1:17-31 ESV)

Myth is True, yet it is also absurd, in that it is beyond verifiability or falsifibility, it exists outside the mere naturalistic material realm and is more True than any mere fact claim. Verifiability and falsifibility can discern naturalistic fact, they cannot discern Truth.

Yet, this absurdity does not mean it is meaningless, something which meaningless which he touches upon right away:

But you need meaningless ideas, unfalsifiable, and unverifiable. Otherwise, it’s a mere social contract of convenience which has an exit strategy and people can defect any time they want. Once you buy into this apparently absurd beliefs, and think about it, the more apparently absurd they are, the deeper the trust they engender. And stronger the societies are in competition with other societies. And Darwin of course was the first to point this out in The Descent of Man, saying : why do the heroes and martyrs come into being? They are willing to die and commit to this… what? What are they dying for? They’re not dying even for their families, because they know they are gonna die. They are dying for abstract ideas, abstract causes, which no other creature but man re subject. And human beings will do their utmost exertion for ill or good, not for the sake of kith and kin, but collectively for the sake of abstract ideas. And these abstract ideas are unverifiable, and unfalsifiable.

People will fight, work, and die for Truth, they will not do so for what is merely true.

This is because meaning is only found in Truth, yet Truth is beyond mere fact. Fact is meaningless; it exists, but in relation nothing.

The sky is blue! Who cares? Water is wet! Meh. 1.34159! So?

The fit reproduce, the unfit are selected out! And so? What does this mean to me?

Solomon was the fittest, he had 1000 wives and concubines. Yet:

And whatever my eyes desired I did not keep from them. I kept my heart from no pleasure, for my heart found pleasure in all my toil, and this was my reward for all my toil. Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind, and there was nothing to be gained under the sun. (Ecclesiastes 2:10-11 ESV)

There is no meaning in fact… Where is meaning to be found?

Man needs meaning, he needs myth. Myth makes man.

Facts are meaningless in themselves, Truth is not. Facts are only valuable when they have been given meaning by being subsumed in myth.


The content of religious beliefs are what people make of them at the moment. What they agree upon them at the moment. They aren’t fixed, they are forever adaptable. And that is why they are counterintuitive and absurd. Because if they were fixed, if you could give them propositional content, if you could falsify them, or verify them, they’d be stuck. So they have to be open.

Here the speech fumbles, at least regarding Christianity. The Truth of Christianity has not changed in two thousand years, as there is one Truth:

A carpenter nailed to a tree then resurrected.

Barring time travel, the ability to verify this event passed long ago. Even beyond that single Truth, the Christian Church has held to the same creeds for two thousand years. Through time and cultures there have been heretics and apostates, debates over theological matters, doctrinal changes, disagreements, and clarifications, different emphasises, and such and on, but the core truths have stood firm and the core teachings, repent and be baptized, have not changed.

Even with these changes the Orthodox Church has held the same views for two thousand years (with, as far as I know, the only major change being the temporary reversals on iconography), the Roman Catholic Church has held mostly the same views for two thousand years, and, until the last century of degeneracy, even within most Protestant churches core doctrines of particular denominations rarely changed.

Myth, Truth, and Modernity

Nyan wrote on creating a religion. The basis of his post is this bit of materialist nonsense:

The immediate and obvious solution is that we must believe in a mythology that is not true. Not necessarily false, mind you; our spiritual myths may be nonsense from a truth perspective. For example, we might claim to believe that “It is the destiny of mankind to conquer the stars”. This can’t really be true or false in a positivist sense because constructions involving “destiny” and “mankind” are not really meaningful empirically. How does the statement constrain your expectations? It does not; it is purely mythological.

You may have noticed the relationship of this problem to Hume’s impenetrable Is-Ought barrier. I propose a similarly impenetrable but transparent Truth-Myth barrier to replace it. On one side we have the beliefs one adopts as part of an unsubordinated quest to understand the world, the beliefs that an idealized engineer might have, the Truth. On the other side we have those beliefs that provide meaning and spiritual context, and motivate us, the Myth. I call the barrier transparent because the Myth tends to be constructed in terms of the Truth. For example where on the truth side we notice fleshy ape-things that are related in a certain way to most of what we have to deal with, on the Myth side we call them “people”, give them individual names, and speculate about their destiny. On the Truth side of the barrier, I think Logical Positivism is the correct approach; we construct our beliefs about Truth to constrain our expectations and direct our purposeful actions, and we cut out the non-contributing parts. On the Myth side, I don’t really know how or even whether we ought to constrain our techniques of reasoning. I will be relatively permissive here and take the position that you adopt whatever mythology speaks to your soul, with the only restriction being that don’t let this pollute our understanding of Truth.

Something can be True without being Fact, and you will never have a human system until you come to terms with this. I’ve written on the three types of truth before.

Fact truth – Fact truth is mundane reality. A fact truth is empirical, it explains or describes a natural phenomenon but goes no deeper than that. “The sky is blue” would be a fact truth. Science is the best developed way of establishing this type of truth.

Social truth – A social truth is something socially accepted as being true. A social truth is something true in relating to and within a society. Social truths can be both mundane and transcendental. “It is rude to spit on the sidewalk” would be a mundane social truth; “the American Dream” would be a transcendental social truth.

Primal truth – Primal truth is transcendental truth. It is Truth. Truth speaks to the core of our human essence; to who and what we are. It is never mundane.

Another name for the third is mythic truth. Myths are True, in fact they are often more True than fact.

If you don’t understand, think of Plato’s forms as an analog. The forms don’t technically exist, they are not fact, but the form is more True than any particular factual instantiation of the form. The non-factual concept of tree is more true of trees as a whole than that particular existent oak at the neighbourhood park.

In the same way, the primal truths are more true of humanity than any particular existing human, any organization, or any of the facts of humanity. Myth is the distilled Truth of humanity.

Nyan is trying to replace Truth with fact and wondering how to create a human religion out of this. It’s impossible, you can not even make human out of fact alone. If you try you will only have a broken, soulless wretch animated only until the empty sleeve of flesh can destroy itself. Man does not live on fact alone. Man needs myth; man is myth; myth is truth.

Modernism, in its essence, is the destruction of myth in the human experience and its replacement by fact, often false. Modernism is the entirety of truth being conquered by fact. Buying into the naturalist, materialist world-view is to swallow modernity whole. By holding to his Truth-Myth framework Nyan is only showing that he is still pwned by modernity.

None of this is to say that fact is wrong, untrue, or unimportant. Fact is an essential part of truth, but it is not the entirely truth. Fact has its place, but that place is not myth’s place.

Nyan needs to abandon his false materialism. He sees ‘internal contradictions’ and replaces God with Darwin. Darwin may be fact, he may be true, but he can never be Truth. The internal contradictions he sees which he thinks deny God are Truth. The glory of fox’s hunt and the desperation of the rabbit’s run are not internal contradictions, but are instead mutually necessary; without the glory there is no desperation, without the desperation there is no glory. It is both the glory and the desperation that make the race real, that make the hunt matter, that create Truth. The glory and the desperation are Truth whatever Darwinian facts may be used to explain them. Nyan’s materialism would destroy both leaving only biology and game theory in its place.

Nyan knows, even if he does not actively realize it, that his materialism is false for he can’t even hold to his materialism for the single post in which he purports to do just that. He reifies a non-material, atheist natural law, then anthropomorphizes this immaterial form as Gnon and erects himself a new god. He states he remains agnostic to Gnon’s metaphysical nature while at the same time he posits Gnon as metaphysical Truth itself. He set out to make a materialistic, positivist religion and creates himself a immaterial, metaphysical god. As with all materialists, he denies God only to create his own god.

This is because materialism and positivism are useful for finding fact, but near useless for finding Truth, but Nyan can’t see this because he makes a modern false distinction between Truth and Myth. He needs to reconcile himself to Truth and deny this inhuman materialism.

Nyan, spurn this modernism and embrace the truth of myth.


From here, I’ll let Chesterton take over (read the entire chapter to see modernity eviscerated):

Well, I left the fairy tales lying on the floor of the nursery, and I have not found any books so sensible since. I left the nurse guardian of tradition and democracy, and I have not found any modern type so sanely radical or so sanely conservative. But the matter for important comment was here: that when I first went out into the mental atmosphere of the modern world, I found that the modern world was positively opposed on two points to my nurse and to the nursery tales. It has taken me a long time to find out that the modern world is wrong and my nurse was right. The really curious thing was this: that modern thought contradicted this basic creed of my boyhood on its two most essential doctrines. I have explained that the fairy tales rounded in me two convictions; first, that this world is a wild and startling place, which might have been quite different, but which is quite delightful; second, that before this wildness and delight one may well be modest and submit to the queerest limitations of so queer a kindness. But I found the whole modern world running like a high tide against both my tendernesses; and the shock of that collision created two sudden and spontaneous sentiments, which I have had ever since and which, crude as they were, have since hardened into convictions.

First, I found the whole modern world talking scientific fatalism; saying that everything is as it must always have been, being unfolded without fault from the beginning. The leaf on the tree is green because it could never have been anything else. Now, the fairy-tale philosopher is glad that the leaf is green precisely because it might have been scarlet. He feels as if it had turned green an instant before he looked at it. He is pleased that snow is white on the strictly reasonable ground that it might have been black. Every colour has in it a bold quality as of choice; the red of garden roses is not only decisive but dramatic, like suddenly spilt blood. He feels that something has been DONE. But the great determinists of the nineteenth century were strongly against this native feeling that something had happened an instant before. In fact, according to them, nothing ever really had happened since the beginning of the world. Nothing ever had happened since existence had happened; and even about the date of that they were not very sure.

The modern world as I found it was solid for modern Calvinism, for the necessity of things being as they are. But when I came to ask them I found they had really no proof of this unavoidable repetition in things except the fact that the things were repeated. Now, the mere repetition made the things to me rather more weird than more rational. It was as if, having seen a curiously shaped nose in the street and dismissed it as an accident, I had then seen six other noses of the same astonishing shape. I should have fancied for a moment that it must be some local secret society. So one elephant having a trunk was odd; but all elephants having trunks looked like a plot. I speak here only of an emotion, and of an emotion at once stubborn and subtle. But the repetition in Nature seemed sometimes to be an excited repetition, like that of an angry schoolmaster saying the same thing over and over again. The grass seemed signalling to me with all its fingers at once; the crowded stars seemed bent upon being understood. The sun would make me see him if he rose a thousand times. The recurrences of the universe rose to the maddening rhythm of an incantation, and I began to see an idea.

All the towering materialism which dominates the modern mind rests ultimately upon one assumption; a false assumption. It is supposed that if a thing goes on repeating itself it is probably dead; a piece of clockwork. People feel that if the universe was personal it would vary; if the sun were alive it would dance. This is a fallacy even in relation to known fact. For the variation in human affairs is generally brought into them, not by life, but by death; by the dying down or breaking off of their strength or desire. A man varies his movements because of some slight element of failure or fatigue. He gets into an omnibus because he is tired of walking; or he walks because he is tired of sitting still. But if his life and joy were so gigantic that he never tired of going to Islington, he might go to Islington as regularly as the Thames goes to Sheerness. The very speed and ecstacy of his life would have the stillness of death. The sun rises every morning. I do not rise every morning; but the variation is due not to my activity, but to my inaction. Now, to put the matter in a popular phrase, it might be true that the sun rises regularly because he never gets tired of rising. His routine might be due, not to a lifelessness, but to a rush of life. The thing I mean can be seen, for instance, in children, when they find some game or joke that they specially enjoy. A child kicks his legs rhythmically through excess, not absence, of life. Because children have abounding vitality, because they are in spirit fierce and free, therefore they want things repeated and unchanged. They always say, “Do it again”; and the grown-up person does it again until he is nearly dead. For grown-up people are not strong enough to exult in monotony. But perhaps God is strong enough to exult in monotony. It is possible that God says every morning, “Do it again” to the sun; and every evening, “Do it again” to the moon. It may not be automatic necessity that makes all daisies alike; it may be that God makes every daisy separately, but has never got tired of making them. It may be that He has the eternal appetite of infancy; for we have sinned and grown old, and our Father is younger than we. The repetition in Nature may not be a mere recurrence; it may be a theatrical ENCORE. Heaven may ENCORE the bird who laid an egg. If the human being conceives and brings forth a human child instead of bringing forth a fish, or a bat, or a griffin, the reason may not be that we are fixed in an animal fate without life or purpose. It may be that our little tragedy has touched the gods, that they admire it from their starry galleries, and that at the end of every human drama man is called again and again before the curtain. Repetition may go on for millions of years, by mere choice, and at any instant it may stop. Man may stand on the earth generation after generation, and yet each birth be his positively last appearance.

This was my first conviction; made by the shock of my childish emotions meeting the modern creed in mid-career. I had always vaguely felt facts to be miracles in the sense that they are wonderful: now I began to think them miracles in the stricter sense that they were WILFUL. I mean that they were, or might be, repeated exercises of some will. In short, I had always believed that the world involved magic: now I thought that perhaps it involved a magician. And this pointed a profound emotion always present and sub-conscious; that this world of ours has some purpose; and if there is a purpose, there is a person. I had always felt life first as a story: and if there is a story there is a story-teller.

But modern thought also hit my second human tradition. It went against the fairy feeling about strict limits and conditions. The one thing it loved to talk about was expansion and largeness. Herbert Spencer would have been greatly annoyed if any one had called him an imperialist, and therefore it is highly regrettable that nobody did. But he was an imperialist of the lowest type. He popularized this contemptible notion that the size of the solar system ought to over-awe the spiritual dogma of man. Why should a man surrender his dignity to the solar system any more than to a whale? If mere size proves that man is not the image of God, then a whale may be the image of God; a somewhat formless image; what one might call an impressionist portrait. It is quite futile to argue that man is small compared to the cosmos; for man was always small compared to the nearest tree. But Herbert Spencer, in his headlong imperialism, would insist that we had in some way been conquered and annexed by the astronomical universe. He spoke about men and their ideals exactly as the most insolent Unionist talks about the Irish and their ideals. He turned mankind into a small nationality. And his evil influence can be seen even in the most spirited and honourable of later scientific authors; notably in the early romances of Mr. H. G. Wells. Many moralists have in an exaggerated way represented the earth as wicked. But Mr. Wells and his school made the heavens wicked. We should lift up our eyes to the stars from whence would come our ruin.

But the expansion of which I speak was much more evil than all this. I have remarked that the materialist, like the madman, is in prison; in the prison of one thought. These people seemed to think it singularly inspiring to keep on saying that the prison was very large. The size of this scientific universe gave one no novelty, no relief. The cosmos went on for ever, but not in its wildest constellation could there be anything really interesting; anything, for instance, such as forgiveness or free will. The grandeur or infinity of the secret of its cosmos added nothing to it. It was like telling a prisoner in Reading gaol that he would be glad to hear that the gaol now covered half the county. The warder would have nothing to show the man except more and more long corridors of stone lit by ghastly lights and empty of all that is human. So these expanders of the universe had nothing to show us except more and more infinite corridors of space lit by ghastly suns and empty of all that is divine.

In fairyland there had been a real law; a law that could be broken, for the definition of a law is something that can be broken. But the machinery of this cosmic prison was something that could not be broken; for we ourselves were only a part of its machinery. We were either unable to do things or we were destined to do them. The idea of the mystical condition quite disappeared; one can neither have the firmness of keeping laws nor the fun of breaking them. The largeness of this universe had nothing of that freshness and airy outbreak which we have praised in the universe of the poet. This modern universe is literally an empire; that is, it was vast, but it is not free. One went into larger and larger windowless rooms, rooms big with Babylonian perspective; but one never found the smallest window or a whisper of outer air.

Their infernal parallels seemed to expand with distance; but for me all good things come to a point, swords for instance. So finding the boast of the big cosmos so unsatisfactory to my emotions I began to argue about it a little; and I soon found that the whole attitude was even shallower than could have been expected. According to these people the cosmos was one thing since it had one unbroken rule. Only (they would say) while it is one thing it is also the only thing there is. Why, then, should one worry particularly to call it large? There is nothing to compare it with. It would be just as sensible to call it small. A man may say, “I like this vast cosmos, with its throng of stars and its crowd of varied creatures.” But if it comes to that why should not a man say, “I like this cosy little cosmos, with its decent number of stars and as neat a provision of live stock as I wish to see”? One is as good as the other; they are both mere sentiments. It is mere sentiment to rejoice that the sun is larger than the earth; it is quite as sane a sentiment to rejoice that the sun is no larger than it is. A man chooses to have an emotion about the largeness of the world; why should he not choose to have an emotion about its smallness?

It happened that I had that emotion. When one is fond of anything one addresses it by diminutives, even if it is an elephant or a life-guardsman. The reason is, that anything, however huge, that can be conceived of as complete, can be conceived of as small. If military moustaches did not suggest a sword or tusks a tail, then the object would be vast because it would be immeasurable. But the moment you can imagine a guardsman you can imagine a small guardsman. The moment you really see an elephant you can call it “Tiny.” If you can make a statue of a thing you can make a statuette of it. These people professed that the universe was one coherent thing; but they were not fond of the universe. But I was frightfully fond of the universe and wanted to address it by a diminutive. I often did so; and it never seemed to mind. Actually and in truth I did feel that these dim dogmas of vitality were better expressed by calling the world small than by calling it large. For about infinity there was a sort of carelessness which was the reverse of the fierce and pious care which I felt touching the pricelessness and the peril of life. They showed only a dreary waste; but I felt a sort of sacred thrift. For economy is far more romantic than extravagance. To them stars were an unending income of halfpence; but I felt about the golden sun and the silver moon as a schoolboy feels if he has one sovereign and one shilling.

Three Truths

There are three ways something can be considered true.

  1. Fact truth – Fact truth is mundane reality. A fact truth is empirical, it explains or describes a natural phenomenon but goes no deeper than that. “The sky is blue” would be a fact truth. Science is the best developed way of establishing this type of truth.
  2. Social truth – A social truth is something socially accepted as being true. A social truth is something true in relating to and within a society. Social truths can be both mundane and transcendental. “It is rude to spit on the sidewalk” would be a mundane social truth; “the American Dream” would be a transcendental social truth.
  3. Primal truth – Primal truth is transcendental truth. It is Truth. Truth speaks to the core of our human essence; to who and what we are. It is never mundane.

Of these, fact truth is empirically real, primal truth is the most viscerally real, and social truth is that which is most firmly embedded in a man.

A man needs all three truths to be fully realize his humanity. It is in stories and myths that a man finds these truths and his place in the world.

A story with none of those truths will fail; nobody wants a story that does not talk of these truths, even in opposition. Only a broken nihilist can like a story without truth.

There are no stories of solely fact truth; if there was it would simply be a textbook. Man can not derive meaning from mundane naturalism. This is where economists and new atheists go wrong; economists view all human society and interaction through the fact truth of supply and demand, ignoring social and primal truths, while new atheists try to make fact truths into social and primal truths, something which it can not be. It is no wonder they often come across as spergy; autists are naturally unable to grasp social and primal truths.

Most stories, including almost all popular culture, are the stories of social truths. These truths may not strike us to the core as the deeper stories do, but they can entertain and leave a small implicit moral.

A story of primal truth, of Truth, strikes much deeper. These go to the very soul, to the essence of what it means to be human. These stories can remain popular for millennia and people across cultures and time can appreciate them. We still listen to the Greek myths today because they speak these primal truths.

Myths are something that are both primally and socially true, but not necessarily factually true. They are True, even if they aren’t mundanely true. For example, the Iliad is not factually true, but for the Greeks it was socially and primally true. For us, Greek myths persist because they are primally true, even though we don’t accept them as socially true. When we read them and hear them, we recognize they speak to us on a primal level; they reach into our humanity and teach us something True about war, manhood, life, and death, even if it is not necessarily true.

All societies need myths, a society without myths is dying.


Our cultural malaise can be attributed to our society lacking in myth.

America had myths: George Washington freeing Americans from the British; the founding fathers drafting the constitution; the frontier heroes of Daniel Boone, Sam Houston, and Davy Crockett; the freeing of the slaves (or the War of Northern Aggression); the American Dream; all men are equal; life, liberty, and the pursuit of happiness; America keeping the world safe for freedom; and so on.

These myths of civic religion were added to the Christian religious myths and bound Americans together in a common story. These myths created an ideal for Americans to aspire to. It gave them a sense of place, a sense of purpose. They succeeded because they were socially true, primally true, and, to some degree, factually true. They spoke to people.

But these myths are rapidly being destroyed: the founding fathers were hypocritical slave owners; the frontier heroes were racist, genocidal, imperialists; the American Dream has morphed into a consumerist farce; the constitution has been gutted; freedom is eroding. The religious myths have been entirely rejected. They’ve all been destroyed.

Those that haven’t have been mutated into perversions by Whig history. The constitution was no longer about protecting republican freedom, but promoting democracy and diversity. Equality has transformed from a metaphysical myth to a concrete fact. The civil war, probably the most internally dividing myth, was once spoken of as a regrettable, bitter war of brother against brother, but is now merely a righteous crusade against evil bigots. Life & liberty have been subjugated to happiness and happiness that is now guaranteed rather than simply being pursued.

The Whigs have added new myths: the melting pot, the immigrant nation, the defenders of democracy, the sexual revolution.

They’ve tried to enforce these perverted and new myths as social truths and have been mostly successful, but they do not function well as myths. These perverted and new national myths is they are not primally true; in many cases they are not even factually true.

Social truths do not necessarily have to be factually true. Some cultures, such as the Japanese, even make a specific distinction between social (tatamae) truths and factual truths (honne). People can accept some dissonance between the two, especially if the social myths are primally true. Americans though have always been pragmatic folks and have had less tolerance for dissonance between the two. The primarily American phenomenon of Christian fundamentalism and atheist fundamentalism illustrates this. Unable (or unwilling) to distinguish the primal Truth of scripture from the fact truth of scripture, the fundamentalists on both sides rage over the Bible, particularly Genesis, as if reading from a textbook.

But even Americans can accept some dissonance, but not this much, and not without the primal truths.

Equality, democracy, diversity, hedonism; none of these are primally true. No ancient myths celebrate letting every idiot vote; nobody believes in their soul, in their heart, that they are the equal to both the saint and damned, the genius and the retard, the hero and the fool; no one really feels true kinship to the other; and no one can be moved in their soul by sticking their dick in every available orifice.

Despite progressive attempts to enforce Whig values, there is no primal truth, or even factual truth, in these attempts at whig mythology, but this whig mythology is the only accepted social truth; all other social truths are purged.

So our young men, our young women, are brought up in Whig mythology. They know, on a primal level, they aren’t truth, but they have no alternatives. They are part of a story that doesn’t feel right to them, but they have no other story.

They aren’t fully realizing their humanity. They are adrift, disconnected, unhappy, without meaning, and alone. Their gods are dead, their stories hollow. They are searching for meaning and returning empty.

This then is what reactionaries must do: create new myths. Myths that are primally true, that are factually true.

We must give young men and women a story they can fit themselves into, where they can find meaning and community.

Man lives in myth, he is a creature of myth.

We need myth.

Thankfully, as reactionaries, we already have thousands of years of myth from which to draw.