Empire of Hatred: A Study of the Revolution

December 28, 2023

Table of Contents

The Revolution is not Synonymous with Communism

The goal of the intellect is to discover what is True, what is definite, even if it is painful - especially if it is painful - and to live according to the Truth as best as we are able.

Attempting a Definition of Liberalism

doctrine of change for change’s sake, in which case we must concede that liberalism is but another name for chaos, or the desire for chaos.

Liberalism and Democracy

power divorced from principle.

Defining Liberalism

Liberalism is not about freedom, it is about license. For liberalism is never concerned with the liberty to do something we ought to do, but to gain ability to do something we should not do, and as a program of practical change, it ultimately exists only as a justification for vice.

Socialized Morality

great transformation of liberalism, that from man to mankind.

Usury and Socialized Morality

Liberalism is a Christian Heresy

Liberal causes are never won through argumentation, rather, they ware won through transformation of the population as a whole.

The First Revolution: The Protestant Revolution

Catholic Doctrines

God looking at the cosmos He had created through the first five days of creation declared it good, until the creation of man on the sixth day, whom He proclaimed even better than all the rest.

Tolerance and the Liberal

universal order unmoored from actual reality.

Burke and the Englishman

The fatuity and cowardice of all conservatives is written in this last will and testament.

Treatise on Liberal Christianity

This was the beauty and promise of the material, and the sacramental nature of worship: The corporeal spiritualized, and so more heartily embraced.
The recognition of one’s independent selfhood and completeness is critical, for only when we recognize the distinct nature of our own selfhood can we fully engage with other beings and ultimately engage with Being Himself.
The Ten Command-ments clearly were, as were the other elements of Hebrew law. Yet man could not be saved by simple adherence to this law; it did not alone make him good, it only left him in a state that might be saved.
In judicial system, mercy is replaced by statutory lenience, in the economic sphere, alms-giving is replaced by socialism, in the domestic sphere, chivalry is transformed into feminism.
The strength in turning the other cheek comes from submitting ourselves to the will of God, who is higher and stronger than any of our tormentors.
a man could walk outside the natural hierarchy as long as he assured himself he was a child of grace.
they make people small, cowardly and pleasure loving, - by means of them the gregarious animal invariably triumphs. Liberalism: in other words: herd-animalization.

Conclusion: Liberalism as an Attack on the Incarnation

Man could no longer trust that he could train his spirit like an athlete for a race, that he could struggle for spiritual greatness through his rational will and the aid of God’s sacraments.

The Second Revolution: The French Revolution

A man ho will impose his character on history is always a mostly receptive figure, however great he might be in intellect and valor.

The Leviathan

The purely negative character of the Protestant cause meant that it could never be static.

The Mob and the Mass

mass, which is a politically fungible group with existence only within the modern state.
The mass is a congregation of men with no rational ends outside their act of formation. Its ends are communal, not personal, not notional, not real.
shapeless multitude (or, as it is called, the masses).

The Mass and the French Revolution

The Protestant Revolution had already divorced matter from idea, sacrament from spirit.
end of science was to purse “knowledge of the essence of a thing”.

Decartes

Under the Cartesian supposition, man achieves mechanical mastery precisely because he denies knowledge of actual reality.

Francis Bacon

If science is anything, it is the knowledge of cause and effect.

Models and the Empirical Sciences

Every science imposes on the object of its study a particular epistemic closure, a self-imposed limitation on what matters it investigates.
No competent practitioner ever approaches an empirical problem without first establishing a theory.
Man’s natural intelligence has been replaces by products of his intelligence.

Model Dependent Realism

At the top of this hierarchy are the fabulist, the man whose wills close the system of thought under one paradigm and thus set the new cosmos - men like Darwin, Einstein, Hawking. Beneath them are the explicators, the disciples of clear minds who best understand the esoteric models their progenitors have provided them and most fully inhabit the new cosmos. They are men of aptitude but not genius, whose vision is whole but not new, who best proselytize the belief that science has something at all to offer man. And below them were the aphid-counters, those actually engaged in the drudgery of empirical work.

Bacon and Utility

“to make men perfect was no part of Bacon’s plan. His humble aim was to make imperfect men comfortable. This aim of Baconian philosophy was to supply vulgar wants.”
Bacon’s science presumes that its proper end is material, and that the heights of human knowledge it accommodates are to be employed towards creation of wealth.
“We are not able to make cosmological models without some admixture of ideology”, admits Hawking himself. Indeed the hard scientist is more dependent on his social scientist counterparts than vice-versa.
He who understands Luther understands Galileo better than the mathematician.
Scientific breakthroughs is rarely anything but excesses of the intellectual decay of the age has allowed to prosper.
the bigger and the more complex the model raises more admiration.
As long as a theory is modifiable it is never truly falsifiable.

Treatise on Ideology

Man can live with material deprivation but not a moral one.

Defining Ideology

where there is no force but the material to guide man in his beliefs, the intellectual must always reduce to matter.
An ideology differs from simple opinion in that it claims to posses either the key to history, or a solution to all the riddles of the universe, or the intimate knowledge of hidden universal laws which are supposed to rule nature and man.
ideology is application of Scientism to the social sphere.

Ideology and the French Revolution

The ancient philosophers looked at the man and asked how he should best be ruled.
The mob takes to the street and cries for the material or political benefits all men desire, while the masses take to the streets to let others know they will be ruled, they will be swayed.
the poor are always best protected when they are most closely united to the bonds that Nature’s God has fettered them with; it is to these they can best turn for guidance in their affairs, and to the Just Judge for recompensation. What feeble identities they own, whatever peasant, landowner, guildsman, or father confer accordant rights of status, and provide surest balustrade against the onslaught of money and might, which are never long without powers of suasion.
Liberal conquers not by gaining material resources, land or the will of Providence, but by creating dependence: he creates the territory of Liberty, Equality and Justice, then afterwards he conquers, first standing suppliant to a common dream, then ensnaring those he has enticed.
The underlying characteristic of the French Revolution is that the state would no longer meet men as they were: as peasants, nobles, Churchmen, Jews, but as universal citoyon.

Benthamism

Utility can never approach the essence of a thing
For the habit of mind formed by the utilitarian thinking will always revert to prices.

The Third Revolution of 1917

There is nothing worth knowing about Bolshevism, Communism or any other form of modern socialism but that it is an outgrown of capitalism.
As chivalry had pervaded and justified the feudal mode of production, so technical brilliance made legitimate the bastard rule of mere wealth, that lifeblood and prerequisite for a functioning capitalist economy.
The American empire, as it now stands, is the most effective tool for spreading the Revolution.

Slavery and the Capitalist Form

in the cosmos most everything is permeated with an amount of evil, and the ability to rate one evil above another is often the only wisdom one can strive for.

Treatise on Capitalism

Capitalism is the most effective means by which ideological change is given material form. It is in a sense conservative, as it appeals to man’s sensibility, which always strives for bodily contentment.

Capitalism is the Enemy of Property

Capitalism’s very political form requires the alienation of property from a great mass of people, as well as the diminution of contract.

Capitalist and Non-capitalist Production

A commodity is a good produced not for use, but with the intent of bringing the good to the market and selling it for a profit.
The truest capitalist finds commodities everywhere.
So long as he can derive a profit from the product’s sale at the market, he does not card about the quality of the product itself.
task of the ancient guildsman, to first and foremost maintain standards of product quality
Traditional producers were rational in the that their central concern was the quality of their product. The capitalist is not rational in the same sense.

The Misplaced Concreteness of the Market

Assaults on the rights of property were required by the nature of industrial technology.

The Tendency of Use Values to Fall

it is consumers, and consumers alone, who protect the quality of goods. Yet the capitalist always has an incentive to make his products worse and worse, in fact as bad as his market share will bear.
The modern economy does not exist to create good products. The end of modern production is profit, through more and more production.
Modern man may be wealthy, but all that wealth is tied to greater and greater dependency on capitalist production.

The Inanity of Socialism

Third Industrial Revolution, the rise of microchips, electronics, complex financial instruments and inane consumer goods.
A producer always benefits from creating dependencies in consumers, whether through brand affection, material necessity, or simply not being able to afford any other. The Third Industrial Revolution, that which brought about digital and electronic technology, brought with it a new kind of dependency, and heralded a new era of socialized property.
Where will the young generation learn reverence for property where their most precious objects are mere subscription services?

Summary of Capitalism

capitalism promotes the tendency towards the creation of the mass. As both producers and consumers, the individuality of the man is slurred.
The ancient guild sought first and foremost to regulate production; this established, other questions about wages and quantities would follow.
central feature of capitalism: The promotion of unimpeded technological change.

Industrialism and Technology

Industrial Revolution was for us a kind of a Second Fall.

What is Technology?

“All media are extensions of some human faculty - psychic or physical. The wheel is an extension of the foot, the book is an extension of the eye, clothing an extension of the skin, electric circuitry an extension of the central nervous system.”
A medium acts as an extension of man’s faculties, and in turn controls those faculties in a novel way.
Simply to survive he must employ the social knowledge that is technology. Were it otherwise, he would be nothing but a brute.
Once immersed in the new technological environment, removing a man from it resembles a kind of amputation. And if Aristotle and the Scholastics were right, and the soul truly is the material form of the body, then removing such faculties from him is a marring of the soul.

Technology is Ideological

All technology has within itself an idea about man.
Technology as such is always ideological, and always expanding man’s material capabilities, increasing his power of his environment and his own faculties.
“Each new power won by man is a power over man as well”.

The Moral Revolution of Technical Change

Blessed are the poor, for they are naturally restrained.
new media must form habits, if their effects are not guarded against, they serve to permanently alter men’s mental states.
All new technology holds within it a moral quandary: How must I act within the new environment this technology creates?

The Zeitgeist and Technology

The Zeitgeist for Hegel is a little more than an attempt to sacralize the progress of technology.

The New Artificial Society

new technology powers given to the race are means of subjugation of the individual, for he is the terrain to be captured by the ideologue, and ultimately finds himself trapped within the mechanical power open for his employ.

The Soviet Collapse

The worse the man, the better the consumer.
Material support will eventually lapse into moral.
homo economicus who sees himself and his labor as no moral gem to be cherished but a constant resource to be plundered and sold.
effeminate longing for petty power
What the Western leftist gave up in explicit government power he lent to Human Resources departments.

Capitalism and Liberal Change

There is no man and no good that does not demand a technical accoutrement. The sunset is incomplete if not photographed, the life milestone not valid if not caught on video. What is efficient is presumed good, what is newer presumed better.
every man who embraces unquestioned technical change becomes a footsoldier of the Revolution.

The Fourth Revolution of 1968

The Modern Indeterminacy

We desire things in their essence, but we love things as individuals.
We love men not so much for their types but for the perfections achieved by them.
It is man’s unique place in the cosmos never to be at home with himself, never to be sufficient in his own means
The well-ordered state is but a reflection of a just man, a macrocosm of the happy soul.
The old form saw man as a kind of clay to be molded, modern man is no subject to be formed, he’s one to be created, as if conjuring matter out of nothing.
Equality as a principle is nothing and can be nothing but an annihilating and depersonalizing force
schools do not exist to educate, but to integrate the new protected classes, to socialize according to the programs of the wholistic egalitarian creed.
It is the city which gives man matter from which as man, the artist of the self, becomes great or small.
The act of forming man is taken to be an act of conjuration, not a creation through medium but the implanting of ideas, the channeling of propaganda and the cultivation of a desired psychology. The subject is perfectly free, wholly deracinated, a soul transcending matter or material, one disincarnate, waiting for the matter that will form him.

The Dissolution of the Political Form

“The Fourth Revolution is charactering by the dissolution of the political form of society, the State, along with the disintegration of the reason, the sovereign faculty of the human soul”.
It was the technocracy which allowed for the emasculation and destruction of all productive institutions.
Great art simply cannot be produced in an environment where all men who are not directly employed in the working of the technocracy are maintained in a kind of gestational vat of barbarism, a servile idiocy meant to leave men in a perpetual larval form.
All institutions perdure only as a commentary on the former institutions from which take their form, and the empty temples and vacant thrones they inhabit. Though their outwards appearances differ, modern institutions are all formally the same.
Cities still exist but are technically unnecessary.
The child as he stands is a sentimental object, more akin to a pet than fulfilment of the life’s work of man.
with the ration of man denied, the reason for existence of these institutions dies.
but stands as a spiritual border around every heart. This is the effect of perfectly ideological rule, one in which the powers that be are only loosely tied to the material, and so the one prerequisite to rule is the ability to control the myths.
Man has no role in his own economic production and provides no real contribution to his culture, and he does not and cannot produce anything in the indefinite and larval state in which he is maintained. The entirety of his material existence is regulated and determined by others.

Treatise on Technocracy

prime goal of society is to keep the productive apparatus turning over efficiently.
The war against technology is to combat the nature of the act itself.
Were technical changes not superior vis-a-vis some human faculty, they would not be employed.
perfect technician sees man as a bundle of capabilities meant to be expanded.
But technical change accepted uncritically can only be an evil, and a great evil.

Rule of Technology

technocracy. It is the state in which technological advance becomes sufficient end in itself.
in the modern state, man is always part of the mass, and a mass is always desirous to be led: longing for ideology to rule them and to fulfil the intellectual substance of their lives.
Technology provides a peaceful way to be let, a harmless and unideological ideology.

The Technical Conclusion

new struggle is inherently an intellectual one, one pitted over the products of the mind.

The Completion of the Industrial Revolution

changes wrought by the electronic technology of the third industrial revolution were far different from those of the prior: they threatened to dull men’s intellects and smother his soul in electronic cacophony.
statis, a completion of domestic life. The mechanized household
this was no longer a man who knew well his role within the productive apparatus. He was the universal bourgeois: he produced ostensibly nothing, and what faculties he had were spent wholly or primarily on the task of earning money and keeping it.
The forces of academia and the mass media are called left, the corporate interest right
All modern institutions ultimately seek the rule of the technocracy.
Why would corporations oppose moral deformations which made consumers all the more malleable?
What politics remains when the great questions of political economy have been solved? This is neoliberalism

Treatise on Neoliberalism

Cheap products, decaying morale, commoditization of everything.
In the neoliberal view, the criminal is merely someone whose cost-benefit calculus inclines them towards crime.
Neoliberalism is (for now) forced to tolerate nations and borders as unfortunate and unhelpful obstacles but it looks forward to a time when such nuisances finally are left behind mankind forever."
The politician who can conquer his subjects with concern for nebulous rights has less reason to fear a revolt over their material degradation.

Neoliberal Economics

system that puts a notional belief in utility ahead of human welfare
Liberal economists wanted an increase in wealth by better technical use of labor. Neoliberal economists abstract away from concrete goods and needs altogether, and opt instead for production functions and utility analysis.

A Lexicon of the Technocracy

Democracy was once the rule by the people. Now it is a sentiment, with democratic meaning good or just with respects to the liberal project.
Fascism, as Orwell defined it in 1946, is something not desirable.
Hitler was a man who adored the first three revolutions, who longed to make himself the Bonaparte of the industrialized masses. Yet he was a man who opposed the pure formlessness of technocratic rule over the personal, the notional concepts of citizenship and market economics of the reality of flesh and blood.
not representatives of any real things, not even totems of particular ideological program, but are sentimental designators
used only to direct the masses, to render the political system cognizable to the wise and spur the passions of the fool.
filling the brain with the sawdust ground from the structures of the old world.

Neoliberalism vs. Liberalism

The nominal end of liberalism was human advancement
The teleology of neoliberalism is not some universal and concrete human end, but rather the movement of the cause itself
The neoliberal operates by instilling a philosophy of chaos and progress as ends in themselves, and priming the way for whatever new technical advances may come about in the future.

Propaganda

Propaganda is the organizing principle of neoliberalism,
immersing the mental life of the subject in the conceptual apparatus of the propagandist’s making.
The object of propaganda must be free from the bonds of nation, party, and creed, but not so free as to able to endure his fragmented state.
Politics in the modern form is little but the question of who is allowed to propagandize the masses.
The process of mass voting - Election Day - is not a reflection of the people’s will, but a final determinative test of how the popular will has been managed and controlled.
The purpose of propaganda of the old type was to build support for a person, product or a program. Modern propaganda need not promise anything; its primary end is to give its subject the sense that he has place within a given ideological system.
spiritual positioning within the system

Biopower and the Civil Rights Act

To know and to understand and to even desire to understand have become signs of treachery against the new social order, where absolute equality is presumed and enforced.
The Civil Rights Act was the mass democratization of the productive apparatus of a society.
creation of culture and thereby creation of men
the way the Revolution operates: To turn men into biopower within the reformed system, to use their own natural powers as a balustrade of the artificial order.
A morality which stakes its claims in the good of the mass must always be ambivalent if not actively harmful to the individual.

The Perfect Criminal State

human misery of loneliness, isolation, of the silent scream of dying bloodlines could be diverted by television and pornography, service animals and serotin-repressors.
Birth Control which provided the essential variable and allowed the perversion to be sustained.
most jarring material effect of the Fourth Revolution, the acquiescence and surrender of the Western city to a constant reign of rape, theft, and murder noticeable to anyone who wishes to see it.

The Transformation in Criminal Law

At common law, an able-bodies man had a positive obligation to stop felonies committed in his presence and to apprehend the perpetrator.
the law was a public thing, a res publica unto itself, knowable by everyone and enforced by all men.
The law taught man the makeup of the moral hierarchy and impressed in him the importance of that highest faculty, his ability to choose between good and evil.

The Preeminence of Deterrence

Punishment is thus not directed towards the satisfaction of the actus reus of the crime, but only such that can instill enough fear as to prevent the crime’s commission.
the average criminal or would-be criminal does not really fear the law

The Universal Police State

Every nation in the West is a police state.
In this system of crime management, there is little room for treatment of man as a rational creatures, and modern man has no real moral sense tethered to any dictate but subservience. He acts not with learned knowledge or in righteous fear of the natural order, but in response to the limits imposed by a government, one that wields the forces of criminality for its liking. The law now formally exists to sustain a certain level of vice.

Moral Degeneracy

Destroy those institutions that form his morality, and man’s degeneracy must quickly follow.
There is no modern institution that exists to from man towards anything but Equality.
His world is not one that cultivates the soul but consumes it.

Vatican II

after 1968 the Church would not wage war under the banner of Truth.
And in the end, the Church accepted the age’s fracturing of the soul, the compartmentalization of man, and the role of the Faith was henceforth to serve: not as a means of total moral and material transformation, but as an accoutrement to his life ordered by the technocracy. It accepted a world no longer led by priests and bishops, but by politicians and celebrities; not theologians but sociologists, not confessors but psychiatrists, scientist and other technicians.
For true radicalism is intellectual; it is of the rational soul, that which can assert boldly “yes”, “yes”, and “no”, “no”, which can stage out the difference between being and nothingness.
The will of the flesh, in contrast, is towards torpor, the giving way to feelings, guesses, probabilities, the hope that quiddity can be found on a Bayesia curve. The flush desires that all can be known through the senses, that the world is as it appears, that material reality, tangible, visible, audible, is all that exists.
did not appeal to man’s intellect, to his rational soul and right reason, but to sentiment.
Monasteries and convents fell to the Black Death of feminism and effeminacy.

Technological Revolution and the Incarnation

mass was a personal affair, between the priest acting in persona Christi, and the adorer, ready to attach his mind, spirit and body to those of Christ.
The microphone changed this act. It conquered silence.
The pope himself, holding forth the Son of God, must lower himself to the little black nub sitting beside chalice and patten on the table before him.
To pray is the highest faculty of man, to unite his will to the Creator’s and his intellect to Truth. But one cannot really pray along to a loudspeaker.
a passive spectator responding to outrageous stimulus, not a man actually attempting to converse with God.
belittling and defiling the true nature of man.
The possession which one will not defend is only nominally one’s own, and a Church that did not defend her ethics soon found she had none at all.
Only by blood of innocents could the sacrifice of the altars be completed.

Conclusion

civilization is the imposition of order through the city, the perfection of man’s reason through the cultivation of his social desires
Who could desire to rule over these people? Who would tame the princes of Europe to rule over those monsters of flesh and bile? - the hollow men, the last men?
What could drive a man to subjugate such servile populations and peoples?
No greater evidence than the suburbs is necessary to prove that man is already living in a post-human society.

The Revolution of 2020

a revolution is not interesting for its forward thrust, but for the reactions it makes impossible, the returns it makes untraversable.
idea that individual wellbeing cannot be evaluated or conceptualized outside the existence of mass population.
man’s personal mental and physical health are ready sacrifices for the demands of the superstructure.

Rights of the Virus

servile mass

The technical means to the right

The Revolution of 2020 is the inflection point in the transformation of society into a digital thing.
The Coronavirus could not have been a pandemic if the smartphone had not allowed it to be.
in the hierarchy of being they have eminent pride of place in the fact that they are, that they have waged a war against nonexistence and won, and in fact make themselves glorious, partaking of that high attributes of God. Between zero and one the gap is infinite. The prior revolutions that leveled the pontiff and they layman, king and pleb, cannot compare to the leveling we now undertake: the eradication of the differences not in kind but of the starkest contrast of them all, between being and non-being.
In the modern world our tasks no longer demand physical existence.
their thoughts quickly or instantly made open to the forces of universal derision or empty praise. Their habits are dulled by constant stimuli, and their most intense experiences are very often not attached to a place nor the attendant sense of touch and taste and smell and dimensional sight, but are only particular moment of time on their phones.
No one can write poetry about digital meeting places. Art is interplay of human spirit and Nature.
The world is governed by ideas, but made rich by things.
In a happy society, idea and thing support one another, creating a bulwark of our virtues and aspirations.
What we lose is a connection between the tactile and the spiritual, of quiddity and matter.

Revolution over the Biological Human

The full romp of the Fifth Revolution is found in the reordering of the biological world
The individual is squelched for the sake of the masses, and a socialized and notional figment is given precedence over the real.
Liberalism is the process of enshrining a system of socialized morality. This always involves the diminution of the moral significance of the individual. So we see with the Protestant Revolution that the faculties of free will are vitiated, and the power of the individual diminished among the vast mass of the elect; so with the French Revolution the individual’s role within the state is diminished for the abstraction notion of the citizen; and with the Third Revolution, the means a man’s material wellbeing, namely his utilization of property, is diminished following the transformation of property through the industrial revolution. So we see with the Fifth Revolution, with man’s individual health becoming something to be sacrificed to the socialized and notional versions of societal health.
man is at his highest a moral being: He who is able to cognize and choose the course of his life. It is this attribute which makes man distinct from herd animals, his nature and soul that can damn or save him. Such conceptions were first attacked with the Protestant Revolution, the first great socialization of man, and one conducted against his highest attribute, which is the tutelage of his own soul. This was the first great disorientation of self, and in time for Protestant ruling powers and the subject man no longer saw himself as unique individual cognizable apart from the social order. So it was further with the Second Revolution, when man’s position and his accordant rights within the state were erased with the Declaration of Rights of Man. So it continued with the Third Revolution, when the rights of property, which are the basis for civil government, were etiolated, and his position in the social order made dependent on the will of the industrialist.
Men’s moral rights arise out of his material circumstance.
All evil is perversion, and the Revolution is nothing but a perversion of the Everlasting and Immanent.
The modern young person is a monster.
How to combat this beast of banality? There is no return to Nature, because man is not natural and never has been, nor ever could be. He is a creature who by definition transforms Nature, who contorts Nature in order to extend his own faculties. Man is not man without art, if he is not contorting Nature to his will.
Backwardness in technology is always the rejection of some perfection, a power of man abjured.
All men are created as rational souls, with personhood and individuality unfathomable. Yet they accept this great gift of selfhood only reluctantly against the temptation of the herd and of the flesh. It is the cultivation of the individual that must be sought above all, for it is and always has been the end of the Revolution to attack man’s individuality.
The uncritical acceptance of technology is the Revolution in its purest form. Technology can be used to foster man’s individuality and his greatness, but this requires concerted limitations on its use.
These is no fodder for greatness amongst these herd animals, these beats of caprice who have no ability to rule themselves, these natural slaves who adore their slavery.
return to God, not as an amorphous force of benevolence or even the creator and protector of the moral order, as the mere social conservative and the modern civil religionist can abide, but as God as He is, God Incarnate, the Word made flesh. For the evil of the present age stands against not only against the nature of Christ as God, but of Christ as man. The Incarnation, the uniting of God and man, was the positive means of our salvation.
the only right response to God is to adore Him. It is this fundamental response to value which must guide all else. Just as anything in existence must beloved to be fully participated in, just as any greatness, even material greatness, can arse only through love: that any family can be fostered, that any city can be founded, that any civilization can be reformed.
To properly adore God is to truly love oneself.
Our society cannot be remade until men are once again recognized as small bastion of the eternal, as warriors in life and soldiers in slaying of death.
No good government is possible if it does not acknowledge that his spirit is no free-floating, immaterial thing, but bound in most intimate marriage to material reality through his own flesh.
Man is a spirit incarnate, dust ennobled by life in God.
approaching where he is most apparent, tangible to finite sense yet adorable in infinite contemplation: In the Eucharist, where Truth and eternity cannot be deformed, where Being begins and ends, whose reception cannot be simpler but whose heights cannot be surpassed. It is only here that selfhood can be protected, in the Incarnate Christ where humanity finds the end of the Creature and the wholeness of the Creator, against which the daemon of the Revolution will fall and the Immaculate Heart will triumph.