“My principles are only those that, before the French Revolution, every well-born person considered sane and normal.”
The truth will be counter-intuitive to anyone who has undergone ‘education’ by the liberal state or its adherents, and that means most people in the West and increasing numbers elsewhere.
Whereas we have been led to worship progress (with its pseudo-scientific counterpart, evolutionism),the emerging truth is about regression, or involution.
This demands a rejection of the liberal teleology, that is the idea that history is a movement towards an ideal perfectibility of man.
Instead we have to come to terms with the fact that history is a movement away from what was once ideal.
T. S. Eliot once said, 'I believe that all our problems turn out ultimately to be a religious problem'.
All the world’s problems have a solution in faith, yet a false view of man has dominated Western thought since the sixteenth century.
This false view may in part be traced back even further. The seeds were sown in ancient Greece when Plato instituted a radical dualism between body and soul, and the sensory and the intelligible.
However, Roger Garaudy recognised that a decisive threshold was crossed with Galileo. In Galileo's conception of the world, mathematics constituted the veritable 'being in itself' of nature.
As a result, the relation between the sensory and the rational became a mystery, for the mathematical model of the world is in fact an impoverished one produced by eliminating both the sensory qualities of the known object and the initiative of the knowing subject.
Slightly later, in France, Descartes formulated his celebrated dictum, Cogito ergo sum - 'I think therefore I am'.
Descartes's highly individualistic philosophy underlies modern Western culture and has led to man's progressive alienation from nature and to the fragmentation of society.
It was a short step from this to something even worse than individualism, namely positivism: the dogmatic a priori exclusion of transcendence.
As a result science and technology have become ends in themselves rather than means to an end, and man and his environment have become subservient to their autonomous development.
It is as if our civilisation were based on the implicit postulate that everything which is technically and scientifically possible is necessary and desirable.
The influence of positivism is even more insidious in the realm of economics.
In the eighteenth century the links between economics and ethics were severed, and in the nineteenth it came to be regarded as a pure science like mechanics or physics.
Hence the relationships between human beings and societies were assimilated to those between things, and were held like them to be governed by necessity.
This resulted in economic growth coming to be viewed as an end in itself divorced from all reflection on the meaning and purpose of life.
All economic and cultural activity serves one god - and that is money, or Mammon.
A united Christendom once contained economics and, until the 16th century, had fought a desperate struggle to hold the corrosive power of money at bay.
Economic activity until that time served the ends of man, that is until economic activity slipped from the reigns of morality and ethics to take on a life of its own.
Now money rules and all human activity is directed towards Mammon’s advancement.
History, certainly since the Reformation, has been about the struggle between religion, once dominant as Christendom, and the rise of the money-based society, with its social and cultural counterparts, which include:
A human rights sanction has been given to the evermore ruthless imposition of liberalism.
- Unrestricted usury
- State-sanctioned manipulation of the currency
- Manipulation of minds and thinking by the state and corporate control over the media
- State education
- Scientific viewpoint
As a result, there has been:
All who serve science, liberalism and democracy also serve money.
- Loss of religion
- Loss of contact with being
- Loss of our own sense of being
- Loss of authenticity in our lives.
The objective has been to make us all wholly manipulable in the global enterprise and to organise us solely towards economic ends under the equal opportunity principles of corporate human resources.
Where there is resistance to the desacralisation of society, liberalism responds with economic sanctions, humanitarian ‘aid’ and bombs. Once resistance slackens, the sinister ‘winning of hearts and minds’ commences with the imposition of liberalism through the media and education, until the global enterprise principles of corporate HR apply.
When T S Eliot said ‘that all our problems turn out ultimately to be a religious problem' he was right. Not until eyes rise again to the higher principles of faith, morality and ethics will the slide ever deeper into the kali yuga of slavery and materialism be reversed.
Those for whom the divide between good and evil is clear have a responsibility to protect the narrative of loss, until a new narrative of hope and rebirth can be written.