It is common on the Right today to have conversations which five or ten years ago would have seemed insane. Notable among such discussions are those relating to violence in conditions of societal fluidity. Of late, for me, talk tends to coalesce around possible future instantiations of a social device of ancient lineage, to which I have given the new name of “armed patronage network.” A new name, for in the West the APN would be a new thing, or more precisely a new old thing. I have earlier talked briefly about APNs, but today, we will explore exactly how APNs might arise, and what that means for you.
I am often asked how I achieved entrepreneurial success. That is, how I became, in the words of Edwin Arlington Robinson’s “Richard Cory,” “rich—yes, richer than a king.” (We can gloss over the ultimate fate of Cory in that poem, which will not be mine, even if sometimes I expect to also die with a gun in my hand.) Back in 2019, I discussed bits and pieces of my story in my thoughts on Daymond John’s Rise & Grind. Today I want to finish the tale, and probably of more interest to my readers, to offer my more-or-less complete thoughts on what it takes to become rich through starting a business.
In September, I sat down for a talk with Tucker Carlson, on Tucker Carlson Today. This is the complete video. We talk about a great deal, from Foundationalism to farming, and whether I am related to the Communist Big Bill Haywood. You can find the audio version here, or on standard podcast platforms. Audio and video versions also embedded below.
Often those who complain about the world in which we live offer neither a clear vision of how things might be different, nor a path to achieve that vision. Refreshingly, in The Eggs Benedict Option the pseudonymous writer Raw Egg Nationalist offers both vision and path, centered around food, in all its aspects, as the core of human flourishing. His essential insight is that, now as ever, he who controls the food controls the people. We must pick the controller—either our globalist ruling classes, or each of us for himself. The former is and will be a disaster for the nation. But for the latter, hard work and discipline are required.
You are the good guy in a Western movie showdown. You stand in the dusty street, facing your opponent, a black-clad gunslinger with a fearsome reputation. You have seen signs he’s lost his touch—he drinks too much, and sometimes his hands shake and his eyes turn cloudy. But you also know that he’s killed dozens of men. As you hand slides toward your gun, because it must, you wonder: which man do I face? The competent killer, or the hollow shell? We on the Right, and more broadly all Americans based in reality, ask ourselves this question as we square off against our increasingly vicious and unhinged rulers, aptly collectively called simply the Regime.
Is a Caesar, an authoritarian reconstructor of our institutions, soon to step onto the American stage? A betting man would say yes. The debilities of our society are manifold and will inevitably result in fracture and chaos. History tells us that such times call forth ambitious and driven men, who in the West usually aspire to reconstruction and dynasty, not mere extraction, what is usually featured in primitive societies. As Napoleon said of his accession to Emperor, “I came across the crown of France lying in the street, and I picked it up with my sword.” In human events, past performance is always a key predictor of future results. But neither you nor I is going to be Caesar, so this truth raises the crucial question for us—what to do when Caesar comes?
Quite often, I am asked for my opinion. You might think that the topic would be politics, or history, or perhaps business, but usually, it is not. Rather, I am asked how a young man should approach his life, in these days of confusion, of uncertain future, of corrosive liquid modernity. In response, I piecemeal a relatively short answer, tailored to the questioner. After numerous such quick exchanges, I decided to think more deeply on the question, seeking principles of general applicability. So here is my advice to the young, by whom I mean men and women between eighteen and thirty-five, about how to approach their futures.
Fitzpatrick’s War, a prophetic 2004 work of fiction, which I read on a whim, has, somewhat to my surprise, stuck deeply in my mind. Not only does the book echo events that have happened since its publication, it also bids fair to predict the broad outlines of the immediate future. What is more, Fitzpatrick’s War caused me to think about two other topics that interest me, which as it happens are the central themes of this book. First, as our civilization falls backwards in confusion, can we arrest and reverse apparently-inevitable decline? And, not obviously related, but in fact necessarily related, what will God’s judgment be on violence, even arguably-justified violence, that is the certain result of civilizational upheaval?
To defeat your enemy, you must know your enemy. Therefore, we must know what the Left is. I use a consistent core definition—the Left is those who follow the prime commandments of limitless emancipation and forced egalitarianism. You can further define the Left by example, beginning with the revolutionaries of 1789, and drawing a line through the Paris Commune, the Bolsheviks, Mao, and the cretins of 1968. Where does that line extend today? At this moment, most would say it has emerged as “wokeism,” the self-given catchall term for those consumed by the latest iteration of Left ideology. Quite a few on the Right fear wokeism and predict its dominance in apocalyptic terms. I am here to preach the opposite; I will explain why wokeism (which I will call late-stage leftism, or LSL) is no special threat, rather merely a manifestation of the centuries-old scourge of the Left, and a devolved, last-gasp one at that.
We are not a serious society. Our ruling class are men of no substance, lacking all knowledge and incapable of competent action on any front. The masses, while they sense a great deal is very wrong, are distracted by propaganda and ephemera. We feel we can afford to be unserious, because all of us lead lives of unprecedented material comfort. Any lack is eased by speedy delivery of sedatives designed to mask and hold down chthonic spiritual despair. To be sure, we do not lack for heralds of the coming storm—but we, high and low, have forgotten what a storm looks like. Read this book and you will remember, and you will also know what it is to live in a serious society.