Rekindle Tradition
At its core, Traditionalism as a philosophy, focuses on everlasting ideas and universal truths. Traditionalism rejects much of modernity and its ideals: faith in the ability of modern technological consumerist culture to advance the human condition any further. Traditionalists instead celebrate what they regard as timeless values. Noble action, self discipline, competency, and vital accomplishment.
Traditionalism involves the ability to recognize the decline and degeneration of a prosperous civilization, even while being immersed in it. Traditionalists instead honour the repeating patterns found in nature, emphasise the spiritual development over the material, and advocate the (sometimes ego-shattering) acceptance of the fundamental truths, order, disparities, and inevitabilities of natural life.
After postmodern materialism killed off spirituality, and unchecked capitalism ravaged nature, a new wave of special-interest intersectionalists awkwardly attempt to dismantle an already imperfect social order.
Yet, just as the Earth is not as essential to the solar system as the Sun itself—which literally provides light and life—the interests of the individual are not more important than the collective interest that gives structure and direction to a people. A hierarchy of values and ethics—grounded in Truth and aligned with a transcendent natural and ecological order—must take precedence over hierarchies based solely on percieved "injustices", physical ability, or material achievement.
The word dharma is derived from ancient Sanskrit, one of the oldest known written languages and the foundational root of many Indo-European languages. Etymologically, dharma comes from the verb root dhr, which means “to sustain,” “to uphold,” or “to support.” It conveys a deep and layered meaning—more than just duty or religion as it is often mistranslated in modern contexts. In the Indian Vedic tradition, dharma signifies those patterns of behavior, values, and ways of being that are in alignment with the underlying Universal Natural Order—the subtle but constant principle that governs life, sustains the cosmos, and maintains harmony in the universe.
This concept is not exclusive to Indian thought. In the Tao Te Ching, the ancient Chinese sage Lao Tzu called this same principle the Tao—the Way. The Tao is the ineffable, self-organizing order of nature, the deep intelligence and way all things. It is the force behind the flow of rivers, the changing of seasons, the balance of ecosystems, and even the invisible patterns that shape human life. It is reflected in the fundamental laws of mathematics, physics, biology, and consciousness itself.
Before the rise of economic empires and the systems of sociopolitical thought that sought to divide, dominate, and desacralize the natural world, many indigenous and precolonial cultures had profound relationships with this natural order. They may not have had microscopes or satellite data, but they lived with the land, the stars, the elements, and each other in closeness; developing sophisticated systems of knowledge. These included oral traditions, symbolic languages, ritual practices, and intuitive sciences such as astrology, herbal medicine, sacred geometry, and dreamwork. These were not primitive superstitions, but rather early attempts to decode the deeper logic of nature and to live in balance with it.
Much of what we now label as mythology, shamanism, yoga, alchemy, or mysticism were actually holistic knowledge systems—attempts to align body, mind, spirit, and society with the rhythms of the universal order. Despite the absence of modern instruments, these cultures displayed a remarkable understanding of astronomy, time cycles, plant medicine, architecture, psychology, and even what we would now call quantum ideas—long before such terms existed. Unfortunately, these traditions were often misunderstood, marginalized, or intentionally erased by power systems that viewed them as threats to centralized control.
To recognize true dharma is not merely to follow a set of external rules or prescribed duties. It is to see clearly the Natural Law—free from dogma, institutional authority, or arbitrary moral codes. Real Tradition (with a capital T) invites us to observe how ecology and nature functions, to discern our unique role within it, and to live in a way that supports balance, truth, and sustainability. It asks us to participate consciously in the greater web of life—socially, ecologically, cosmically.
Tradition also encompasses personal and collective responsibility: the way one behaves, the roles one fulfills, and the virtues one cultivates. It includes values such as integrity, compassion, humility, discipline, and service—not as commandments, but as natural expressions of living in harmony with the greater whole. In this sense, dharma is dynamic and relational. What is right for one person or community in a given context may differ for another. Yet the common thread is always the intention to uphold and support the natural equilibrium.
Ultimately, Natural Law points toward an ecological and embodied worldview—one that sees the human being not as separate from nature, but as an integral part of a grand unfolding intelligence. To walk the path of Tradition is to live in accordance with the real, observable laws of the universe, as we continually deepen our understanding of them. It is a lifelong practice of alignment ourselves in a Northward trajectory, where we strive to bring our actions, thoughts, and emotions into resonance with the greater harmony of life itself.
THE POLITICAL IS PSYCHOLOGICAL. THE PSYCHOLOGICAL IS SPIRITUAL . As opposed to empty iconography and repetitive ceremony without intent, we propose more than theory: a philosophy of vitality—of practice in action. Rights and liberties often come at the cost of responsibility and duty. And while our circumstances may not be our fault, the burden of healing and growth rests solely on our own shoulders. Modern culture has penned many noble documents outlining the rights of individuals in postmodern society. But where are the equally important documents outlining the responsibilities of a person in a civilized world? Responsibility to oneself, one’s family, and one’s community? We’ve long been sold the pursuit of happiness at any cost. We’re told that no one has the right to impede another’s search for joy... that a person has the right to overthrow any obstacle in the way of their pleasure. But in this pursuit of liberty and comfort, has the condition of the human spirit actually improved? Has our relentless chase for material satisfaction eased our existential suffering? The struggle to reclaim truth is willed, felt, and valued in spirit. Even moreso as people grow increasingly distrustful of their leaders and the media. A common struggle is necessary to unite people: a single feeling, a shared passion, a collective hope—an ideal that gives individual life meaning and connects it to something larger. Something rooted in history, culture, and Tradition. Tradition represents those ideals that transcend individual interest, calling us to become an honourable part of a greater whole. To create such a vision requires heroic effort. It demands recognizing a vital reality—one that frightens the timid, for it involves hard work and personal sacrifice. Those who have never been tested by adversity can’t truly know what victories they’re capable of. They remain stuck in mediocrity, never tasting the joy of personal triumph. We live in a fractured society; separated and increasingly divided. The ease of life and the sedation of constant convenience have bred recent generations of increasingly incompetent individuals, numbed by the unnatural luxuries of modern technological life. Idealism is our faith: faith in a reality of hope and achievement. Idealism is a vision of life not bound to the present, but one of transformation and evolution toward a higher calling. Not necessarily perfection, for progress itself is the goal. The aspiration toward growth must never be stolen from the people. Self-improvement—physical, psychological, emotional, or spiritual—is a noble virtue. And this principle applies equally to the individual, the community, and the entire society. An IDEAL must be firmly established in a person’s heart-not just what is, but what ought to be. For himself, for his peers, for his environment. A life worth living is one that ought to be lived—complete with the trials and tribulations that such a path entails. This journey requires willpower. It demands effort and self-sacrifice in the pursuit of what is right and good. It often involves the rigors of self-denial rather than the comforts of indulgence. This rigorous path toward noble action—away from the path of corruption—has been mapped by the traditional teachings of all ages and cultures. we call this path Tradition. Though the language and symbols may differ to match the cultural “personality,” the underlying archetypal principles remain consistent across civilizations. Man must overcome his selfish, material desires to ascend through progressively refined versions of himself. And as he rises—through disciplined self-work—he secures not just his own survival, but that of his family, his community, and his people. He regains strength, healing, dignity, and wisdom. His values reflect increasingly higher principles, which can then be used in service to the greater good. Such a heroic individual evolves from being merely self-focused to relating deeply with others—first with family, then community, society, and eventually the world. His sense of pride and purpose expands with this connection. The inevitable result of this personal refinement is a spiritual awakening—a recognition of the sacred continuity between all natural and ecological systems. Different cultures may use different words to describe this realization, but for simplicity, we may call it spiritual or transcendental. It’s a state of awareness beyond the illusion of the isolated ego—a recognition that the self is not more important than the whole. This spiritual realization is reflected in the pride of self-discipline. A personal code of ethics must aim at constant self-improvement. One should hold both oneself and others to high standards. Whether it means rejecting base desires in favor of noble action, creating opportunity for others, or accepting personal sacrifice in the service of civic responsibility—striving toward a better life must become the standard. So we must ask: Do we want a better world through chemicals? Through endless distractions and luxurious comforts as we hurl headlong into collapse? Or do we seek a better world through clear consciousness, open eyes, and the meaningful struggle of vital accomplishment?