The following is from the book’s Introduction - MyThoughts On Burke’s “Cause of the Present Discontents:”

Judaism, Christianity, and Islam occupy a unique relationship because they are Abrahamic religions. All three recognize corruptibility in the human creature, and they—yes, Islam included—must be destroyed before the new empire of threadbare wokeism can rest comfortably, knowing its enemies have been vanquished.

As long as any three hang around, humanity will be told repent of your sins. A monolith built upon pathos, self-pity, and all-encompassing power cannot abide such heresy. Please read this book with those thoughts in mind because the game afoot is about wiping away any vestige of restrictions on human conduct.

The following is from Chapter 1 of the book - We Love To Love As We Love To Hate:

A false tongue and pen, devoid of love, creates no love where none exists. Otherwise, the sorcerer’s brew—the mantra of “God loves me because he’s my buddy”—would fill the porridge bowls of the most unfit, most unwise, and most unloving.

The following is from Chapter 2 of the book - Ground Zero:

One criticism of conservatives, even from adherents, focuses on its lack of resolve to express the bedrock fundamentals. The Left’s moral, albeit false, huzzah leaves no room for doubt as to where it stands. The same cannot be said of many on the Right who are content to advocate for free-market economics while remaining flaccid, sometimes mum, on issues of culture.

The following is from Chapter 3 of the book - Our Malaise:

Malaise does not imitate “Ring Around the Rosie.” Nor does Ishmael wallow in the juvenile game. Donning rose-colored glasses, ignoring reality, and pretending to be on cloud nine, runs counter to his tainted, down to earth recognition of human existence.

The following is from Chapter 4 of the book - Woke and the New (Neo-Cultural) Marxist Catechism:

The “anti-racist” clique symbolizes Pete Seeger’s Little Boxes, the song being an early stalking horse for today’s groupthink whereby privileged identity groups, sanctioned by Big Brother, acquire a sanctuary—a safe space inside “little boxes”—the objective being to shut out and suppress sober-minded discourse.

The following is from Chapter 5 of the book - The New York Times’ 1619 Project and Peter Wood’s  1620: A Critical Response to the 1619 Project:

The year 1619, no doubt, stakes its claim on moral recall, deserving of remembrance and ongoing scholarship in the academic vineyards. The failure of the New York Times’ 1619 Project to pursue this year in American history, with scholastic aims in mind, waters down what little knowledge arose that was not already known.

The following is from Chapter 6 of the book - A Small Front Porch World:

Alexis de Tocqueville (July 29, 1805–April 16, 1859) observes a dearth of caring among the citizens of post-revolutionary France. The Frenchman, he notes, since the Revolution, “cares little for the condition of the village, the maintenance of roads or the repair of church and parsonage.” Squalor’s origin does not lie with the dust bunny, rising instead from unkempt “slumlords of the mind” having no admiration for the Good, True, and Beautiful.

The following is from Chapter 7 of the book - Virtue and Tradition:

Tradition holds like-minded people together—those who possess the wherewithal to voice an opinion, and not be silent but to criticize in the most honest terms nihilistic voyeurs deriving pleasure and satisfaction from the destruction of older, and often wiser, shades of life; and those who stand united by a common purpose, ethic, and symposium exalting the Good, True, and Beautiful from which the clay of life is molded, not mere abstractions for debate in woke java houses.

The following is from Chapter 8 of the book - The New Bobo Zeitgeist:

It’s been my observation, however, that minimal conversation transpires among venue sharing participants who gather in gyms and other health facilities, obsessed with “Build Back Better” not in the economic sense but of the body electric. Angst, anxiety, and perspiration drive the human apparatus forward, simultaneously devoted to slavish clips of conversation on smartphones, to the conclusion of the exercise routine and resumption of life in the turbocharged fast lane, everything else lost in the dizzy cosmos, metaphorically cold, harsh, brutal, and estranged from meaningful relationships with others.

The following is from Chapter 9 of the book - Utopian Fantasies Dystopian Nightmares:

Those cognizant of the left-wing utopian stain on humanity’s heart, mind, spirit, and soul must make known, from the rooftops of the world for all to hear, utopian’s counterfeit charade feeds on dimwitted visions of a new earthly Eden.

The following is from Chapter 10 of the book - Rioting Just for the Hell of It:

In the technocratic state, the altruistic “common good and general welfare” gathers no sympathy, largely swamped in the maelstrom of establishment news and social media platforms where tinfoil language consists of thin tissue news-bites, sound-bites, and tirades, incapable of stirring the nation’s innards.

The following is from Chapter 11 of the book - The Modernist:

The Enlightenment’s stiff-neck refusal to recognize anything, other than itself, as supreme repository of all knowledge, portends a chink in the armor. Much like a figure stepping out of the Lake District mists, William Wordsworth (April 7, 1770–April 23, 1850), Romantic, appears on the world stage. Standing against the proposition that the ancients and medievalists offer nothing for the new day, Wordsworth throws his gravitas against the Enlightenment’s wholesale embrace of science and technology.  

The following is from Chapter 12 of the book - The Propagandist:

Anti-American trash talk will unfortunately continue to proliferate so long as the citizenry remains stupefied in drowsy comfort—fed on the drive-in platter of full throttle abdication to material artifacts, rank commercialism, and gobbledygook streams of consciousness heaping praise upon the silhouetted, whirling weathervane of any which way the wind blows relativism.

The following is from Chapter 13 of the book - The Warm and the Cold:

The “warm brain” of Chamberlain, and the “cold brain” of Hitler, marks Munich as a watershed moment in the quest to fathom the sometimes-evasive nature of evil, the “Dark Sun” which can shine down anytime, anywhere, and on anyone, whenever and wherever original sin takes its bow and departs through the stage door.

The following is from Chapter 14 of the book - They Shoot Horses, Don’t They?

The Jesus Seminar, an assemblage of Bible polymaths founded in 1985 by the Westar nstitute, undertakes to portray Jesus as a moral mentor but not divine. Heavily influenced by utilitarianism and postmodernism, everything must not only be critiqued but cynically critiqued Enlightenment style. The Seminar’s streamlined “just the facts as you know them to be” historical Jesus, cannot draw any conclusion other than Jesus is a Rolling Stones’ “Good Guy” but not divine.

The following is from Chapter 15 of the book - A New “Thug Boot” Day:

Stephen Foster’s keen as mustard song lyrics—“Sound the news from the din of battle booming. Tell the people far and wide that better times are coming”—could impart boldness, strength, and stamina to those who sometimes feel they are clinging to the edge of a Lenin-Obama cliff by the skin of their teeth. “Better times are coming” might hopefully turn the worthy dials of the working class, many conservatives, the dwindling number of traditional liberals still adhering  to classic liberalism, or some protean admixture. One thing is certain, it must be a ground-swell uprising from the soil up which brings along Luddite based community values vis-à-vis the vainglorious illuminati’s worship of all things machine.

The following is from Chapter 16 of the book - Tinglers Out and About:

Just as The Pied Piper of Hamelin holds sway over the children, postmodernism leads America by the nose ring to calamity, a calamity of its own volitional making. Spiritual, cultural, and national suicide, rolled together as oven paste into one “New World Order,” makes even the Pillsbury Doughboy jealous with envy.

The following is from Chapter 17 of the book - Tub-Thumper’s Holiday:

There’s no room at the inn under postmodern ground rules for truth, justice, courage, wisdom, and strong character, inhabitants of another time, another place, another people, unworthy of merit or consideration. As a critique of the methodology, the world may be too much on postmodern shoulders, focused intently upon the bread of mammon, not the bread of life and the divine “Order of Things.”

The following is from Chapter 18 of the book - A Virtuous Rebuttal to Postmodernism and Its “Big Tent” Subcultures:

Bear these burdens, be of good cheer, and don’t feel like the Lone Ranger in this war against the grim forces who undermine higher spiritual truths. The godforsaken asininity to destroy the West can only be defeated, though, if enough bold, courageous, and feisty spirits, growing in number, stand up  and shout No Mas!

The following is from Chapter 19 of the book - Fee-Fi-Fo-Fum, I Smell the  Blood of Westerndom. Be It Alive Or Be It Dead, I’ll Grind Its Bones To Make My Bread:

If you feel like turning up the collar against a cold, clammy presence of creeds and convictions alien to the Judeo-Christian heritage, Western civilization, and the American experience, your feelings don’t betray you—both gross negligence and high malfeasance in public and private life abound, arguably like never before. The Euchologion, one of the chief liturgical books of the Eastern Orthodox and Greek Byzantine Catholic churches, contains a spiritual lament—the Prayer for Deliverance From the Evil Eye—the recitation appropriate anytime, but particularly suitable in troubled epochs.  

The following is from Chapter 20 of the book - Do Not Go Gentle Into That Good Night:

The Grand Inquisitor of aesthetics, altruism, and magnanimity, always lurking in the shadows, is Karl Marx (May 5, 1818–March 14, 1883). Impulsively modern as lickety-split, Marx does not oppose materialism but thinks the fruits of capital are distributed unjustly to the “oppressors,” and should be redistributed to the “oppressed” by armed force, if necessary.

And the mechanism for doing so is the Communist state. Alienated in temperament from both Judaism and Christendom, Marx chisels “Modern Man,” built on the shoulders of cold, harsh, barbarity unadorned by kindness, gentleness, and benevolence.
 
The following is from Chapter 21 of the book - Along the Watchtower:

Only the Judeo-Christian heritage and Western civilization provide buffer between the atrocious and all things Good, True, and Beautiful—like a child’s shriek of joy, a puppy’s whimper, a butterfly perched on a flower, a turtle slowly making its way across the road, a frog in the pond, bluebirds in flight, green and brown chameleons with thumping red throats crawling up and down early morning and late afternoon window shades, the flowers of spring, the leafy shades of summer, the foliage of autumn, the snows of winter. The aesthetic appreciation for all these, and more, defiant Marxists wish to destroy.
 
The following is from the book’s Conclusion - In This Unholy Hour, We Shall Prevail:

A partisan coalition working together—regardless of race, color, class, sex, religion, national origin, etc.—can repel the ruthless cabal striving to gift us a new utopian, but very old, dystopian nightmare, played out heretofore in the ramshackle ruins left over by twentieth century despots and totalitarians. Fear not dirty pool chortling the same song same verse—its hoarseness grows thin.