Hogtied in this Culture by Pointless Tenderness and Unprincipled Kindness

The Marxist movement in America conquered the American Culture by guilt-tripping ordinary Americans into believing their objection to the aberrant hateful agenda of Cultural Marxism, (Feminism, Abortion Rights, the LGBTQXYZ child-abusing propaganda system, critical race theory, and the rest) was their own lack of "understanding," lack of "sympathy" and lack of normal "human kindness." The decades-long propaganda scheme was based upon our own lack of understanding and the malformed Christian population of America accepting the proposition that "pointless tenderness" and "unprincipled kindness" were Christian. You saw Chelsea Clinton call on this psyop-principle when she claimed that pro-life laws protecting the life of unborn babies would be un-Christian since it would cause women with unwanted pregnancies to "suffer." After all, if you really love someone the last thing you want to see is them suffer. This is the very definition of "pointless, even sinful tenderness" and "unprincipled kindness" kindness to a woman at the cost of a human life. This psyops principle is repeated, again and again, you even hear the Pope promoting it, telling us that the Gay Agenda folks, "have much to share." For years all they shared was an appeal to their animal suffering, "don't you understand, I was born this way," etc. "How can you call yourself a Christian and not care about my suffering." That was their mantra, guilting Christians into pointless tenderness and unprincipled kindness. Ivan Alexandrovich Ilyin has much to teach about the expressions of false love and the discipline of real love.


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Usually, or not infrequently, "love" is but one of its varieties, and the least spiritual.  The lower kind of love is composed according to the formula "what is nice is good", and it is reduced to an instinctive pleasure in another's presence, it is exhausted by pity for someone else's  bodily and spiritual suffering.  In contrast, the spiritual principle, halting the senseless overflow of sensitivity and pointing love towards the true, worthy subject, constantly guides us not to idolise that which we like ("what is nice is good"),  but to enjoy the perfect ("I will be good"), and then informs us of the internal versatility and variety of external manifestations necessary for spiritual life.

For a person who is spiritually undeveloped and helpless, his "love" begins when he "likes" something, or where something gives him a "pleasant" sensation; it flows into the plain in the form of an unspiritual "yes" and tends to maximum internal and external pleasure.  This unspiritual love is most often detached from both the will and the mind, and is directed instead towards imagination and feelings of sensuality.

On the contrary, spiritual love has the power to turn away from what is "liked" and "pleasant"; it has the power to establish itself at the level of a persistent "no":  it can take the form of a grave and bleak service. 

The sole, unchanging function of the spiritual love is spiritual "benevolence"; this means that it always and sincerely wishes everyone not pleasure, not delight, not fortune, not happiness, and not even the absence of suffering, but spiritual perfection,  even when it can be acquired only at the cost of suffering and misfortune. The next function of spiritual love is the experienced and intuitive perception of another's identity, which carried out in its entirety to the point of artistic identification, is not always realised: at the lower levels of spiritual self-education it is carried out mainly in relation to ideal, perfect human models (saints and heroes); at the middle level, it can only be in relation to God (in solitude); at the highest levels, only in God and through God, and from people only in relation to those who themselves ask for help (seniority).  (In Orthodox monasticism, seniority refers to the activity of spiritual guidance and mentorship, given by an elder (staretz in Russian) to less experienced monks or occasional lay people.) Spiritual love is always "benevolent", but not always "identifying", and when "identifying", it does not always "creatively accept", "approve" and "sympathise with", and when approving, it is not "because I love him", (This sentence is worded completely differently in the Russian, but refers to a folk idiom employed in a section of Tolstoy's diary.  In the English translation, it is worded thus:  "I don't love him because he's beautiful, but he's beautiful because I love him". )   and when "sympathizing with", then it is without plunging into a spineless softening, either for myself or the one who suffers.  Spiritual love is a love for the perfection of the beloved or for the beloved in its perfection, and this love for perfection of the beloved always remains stronger than the fear of his possible suffering.

Ordinary love only loves the earthly composition of an individual person and recognises nothing that could stand in opposition to this as supreme:  hence her sensual and saccharine morality which places above all else pointless "tenderness" and unprincipled "kindness."
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Americans were brainwashed into not resisting evil, capitulating out of sentimentality; denying salvation to avoid necessary suffering, much less, taking whip in hand and doing what needed to be done.  The result is that the spirit of antichrist has taken control of every institution, and you are still cowed in your pointless tenderness and unprincipled kindness, even when the dark forces have perpetrated GENOCIDE.   Can you begin to see the limitations of your Pointless Tenderness, your sentimental feelgoodism, your Unprincipled Kindness.  IT WAS AND IS DEADLY.  It is time to take sword in hand and resist evil by force. Little option is left except annihilation of the Good and mass death.

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A passage from Ivan Ilyin's book On Resistance to Evil by Force (pg. 123). This is also why I pray imprecatory prayers as well. Let God arise and let His enemies be scattered, let them flee from before His face! As smoke vanishes so let them vanish, as wax melts before the fire.

"Calling on us to love our enemies, Christ meant the personal enemies of a man himself (“your”, “you” Matthew 5:43-47; Luke 6:27-28), his own haters and persecutors, whom the offended, naturally, can choose to forgive or not forgive. Christ never called us to love the enemies of God, to bless those who hate and trample upon all that is Divine, to assist blasphemous seducers, to kindly sympathize with the obsessive molesters of souls, to be in awe of them and to possess a strong sentiment that nobody standing in opposition should interfere with their villainy. The contrary is in fact true, both for such people and even for those incomparably less guilty. Christ also had fiery words of reproof (Matthew 11:21-24, 23; Mark 12:38-40; Luke 11:39-52, 13:32-35, 20:46-47, etc) and the threat of severe retribution (Matthew 10:15, 12:9, 18:9, 34-35, 21:41, 22:7, 13, 24:51, 25:12, 30; Mark 8:38; Luke 19:27, 21:20-26; John 3:36), and the driving out of a scourge (Matthew 21:12; Mark 11:15, Luke 19:45; John 2:13-16) and impending eternal torments (Matthew 25:41, 46, John 5:29). Therefore, a Christian who strives to be faithful to the word and spirit of his Teacher is not at all called to unnaturally force to tenderness and affection towards the impenitent villain as such, and he cannot find in Christ’s commandments either a reason or pretext for evading resistance to villainy.”

- Ivan Alexandrovich Ilyin, On Resistance to Evil by Force (pg. 123)