Virtual Commitment (I): Why Are Carlist Circles Still Important?

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After discovering the world of Traditionalism and becoming convinced of the need to restore the natural and Christian social order, it is often challenging to translate initial enthusiasm into a well-directed political apostolate. The initial interest should lead to defining concrete objectives and developing a strategy to achieve them. This includes identifying available resources, periodically reviewing progress, and exercising self-criticism to discern whether the right path is being followed. Throughout this process, alternative paths may appear, seemingly attractive but ultimately leading to a goal different from the original one. Below, we will examine some tools available to achieve the proper goal and some dangers that may divert us from it.

Alongside the initial phase of political formation — varied in depth and length depending on individual circumstances — comes a necessary second phase of action, putting into practice what has been learned. These stages overlap in time: while it is futile to focus on practical actions without first securing a basic foundation of knowledge to define objectives, it would also be unrealistic to wait for flawless formation before taking any action.

Let us focus today on this second stage of action. Theoretical formation, especially for those not raised in Carlist families, often develops autonomously through classic printed books and countless online resources such as documents, digital magazines, and webinars. Consequently, some might think that political apostolate — putting this knowledge into practice — can be carried out entirely and satisfactorily through the same telematic means, particularly via popular social networks, all while remaining anonymous and never leaving home.

This is not to downplay the use of the internet for disseminating doctrinal content, which has been highly beneficial to many. Nor do we deny the usefulness or even advisability of maintaining a presence on social networks, particularly at an institutional level. However, no one should convince themselves that their virtual efforts are more necessary than the in-person apostolate they could undertake or that their online interactions compensate for their absence from the activities organized by their regional Carlist Circle, which we will discuss next.

To contribute effectively, on a local level, to the restoration of social and political order, Carlist Circles have long existed as true centers of social life. They serve as spaces to share concerns, proposals, and resources — both material and intellectual — regarding the current political situation. For most of us, with ordinary professions and limited spheres of influence restricted to our neighborhoods or municipalities, the best way to contribute to the restoration of the Natural Order we long for is by participating in initiatives organized by the nearest local Circle. This involves humbly offering our talents and committing to collaborate under a unified directive. From these meeting places, well-grounded and well-directed actions can be coordinated, proposed, and carried out by those willing.

Unlike a social media apostolate, active participation in Carlist Circles involves mortifying the pride of autonomy. On the internet, one is accountable to no one and does not need to submit to any authority. It requires sacrificing the false sense of “freedom” to operate independently, where one can post whatever they want on their social media profiles. It also means overcoming the anonymity of the internet — attending in-person meetings obliges one to show up and face others. Furthermore, it necessitates assuming a degree of commitment to the Cause. In virtual groups or “communities,” one can easily go unnoticed; no one will demand any level of commitment, messages can be ignored without consequence, and one’s absence is unlikely to be noticed.

In-person participation inherently involves one’s physical presence. Genuine relationships — whether with the Cause, fellow Carlists, or others — require assuming real responsibilities. The absence of real responsibility often indicates the absence of a real relationship.

Social networks, beyond their informative function and event promotion — which we do not dispute — carry the risk of fostering a false sense of community and integration into the Cause, potentially lulling one’s conscience. Thus, even if someone deliberately avoids in-person initiatives, they may still convince themselves that their virtual combats for the Cause — often engaging in fruitless debates or echoing others who share their views — are sufficiently meritorious. Meanwhile, in the real world, their small sphere of influence becomes overrun with weeds and occupied by the enemy, who is quite satisfied to see them distracted, fighting in cyberspace.

Nieves Sánchez, Círculo Cultural Alberto Ruiz de Galarreta (Valencia)

Translated by Daniel Alejandro Rodríguez Guerra