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THE VEIL OF MATERIALISM |
by
Phillip D. Collins ©, FEB. 17th, 2006 - As
the mists of antiquity gradually receded and
history welcomed modernity, the old
theocratic power structures were gradually
supplanted by secular theocracies governed
by science. No doubt, the chronocentric
impulses of the contemporary mind compel
many to consider this shift an advancement
in “political, social, and cultural
evolution.” However, although these new
theocracies are veiled in secularism, it
must be understood that their new
state-sanctioned epistemology is a form of
mysticism akin to its religious progenitor.
This truth is illustrated by radical
empiricism’s rejection of causality, which
stipulates the investment of faith in the
purported results of scientific research.
Likewise, the new state-sanctioned
metaphysics is equally mystical in
character. Accompanying radical empiricism
is materialism, the metaphysical contention
that matter holds primacy.
Naturalism works in tandem
with materialism because it attempts to
sustain the primacy of matter with the
metaphysical claim of “self-creation”
(i.e., abiogenesis). Of course, this claim
suggests that living and dead matter are
inseparable. Thus, living things are
literally artificial entities that create
themselves, an occult theme communicated
through the Kabalistic myth of the golem.
In a universe where materialistic
metaphysics hold sway, the biosphere and
the life it supports amount to one
enormous golem. Accompanying this
contention is the Gnostic doctrine of
“self-salvation.” If humanity is a god
that created itself, then it is also
responsible for its own salvation. Given
these strange confluences of occult
thought, materialism qualifies as little
more than a new secular mysticism.
Not surprisingly,
materialistic metaphysics pervade the
fabric of many occult institutions. Even
the acknowledgement of supra-sensible and
incorporeal entities cannot hide the
occultist’s materialistic propensities.
In fact, such propensities may have given
rise to the occultist’s mystical beliefs
in the first place. Guenon explains:
Without seeking for the moment to
determine more precisely the nature
and quality of the supra-sensible, in
so far as it is actually involved in
this matter, it will be useful to
observe how far the very people who
still admit it and think that they are
aware of its action are in reality
penetrated by materialistic influence:
for even if they do not deny all
extra-corporeal reality, like the
majority of their contemporaries, it
is only because they have formed for
themselves an idea of it which enables
them in some way to assimilate it to
the likeness of sensible things, and
to do that is certainly scarcely
better than to deny it. There is no
reason to be surprised at this,
considering the extent to which all
the occultist, theosophist, and other
schools of that sort are fond of
searching assiduously for points of
approach to modern scientific
theories, from which they draw their
inspiration more directly than they
are prepared to admit; the result is
what might logically be expected under
such conditions. (153-54)
In this sense, materialism
acts as a veil. The fact is that, although
the occult theocracy of antiquity declined
in power, it is still very much alive. It
perpetuates itself through secularism. As
sociologist William Sims Bainbridge makes
clear, secularization actually represents
the opening stage of an occult
counterculture movement:
Secularization does not mean a decline
in the need for religion, but only a
loss of power by traditional
denominations. Studies of the
geography of religion show that where
the churches become weak, cults and
occultism explode to fill the
spiritual vacuum. (“Religions for a
Galactic Civilization”)
Thus, the thoroughly
secularized society merely presages the
emergence of a new theocratic order. The
new ecclesiastical authority shall be
occult in character, embracing what Guenon
calls “neo-spiritualism” (155). The
galvanizing mythology of this new
theocratic order will most likely reflect
the paradigmatic character of the Gnostic
cosmology, depicting humanity as a
collection of pluralities awaiting
unification into a singularity through the
sorcery of “science.” As for the
dominant religion, it will be
Luciferianism, which was initially
disseminated on the popular level as
secular humanism. This is anatomy of the
emergent “Satanic state.”
In addition to
facilitating the rise of a new occult
theocracy, materialism has also
contributed to the enormous volumes of
bloodshed witnessed by the 20th century.
Arguably, contemporary regimes premised
upon dialectical materialism have murdered
far more people than any traditional
theocracy premised upon a theistic faith.
This is directly attributable to
materialism’s emphasis upon the primacy
of matter. Materialistic metaphysics
preclude the spirit, confining moral
questions to the ontological plane of the
physical universe. Severed from their
ontological source, moral principles
become tantamount to material phenomena.
Thus, in a universe where materialism
holds sway, it is reasonable to assume
that evil is a purely corporeal entity
that can be physically expunged. The
ramifications of such an outlook are
disturbing. In the article “What Evil Is
and Why It Matters,” Christian
philosopher John Paul Jones reveals the
consequences of this Weltanschauung:
According to this [materialist]
methodology, all we need do is find
the material cause of evil and destroy
it. After, all, since materialists
assume all causes are material, they
are logically obliged and conceptually
predisposed to assume that evil is
itself caused by material, physically
destructible things or causes. (64)
The outgrowth of this
paradigm is what Jones calls the “search
and destroy” approach to dealing with
evil (64). Jones expands on this approach:
Consequently, those of a materialist
mindset, whether Christian or
otherwise, are constantly engaged in
campaigns to destroy the evil things
or people they think are at the root
of the problem. So we have, for
example, the “war on drugs,” the
“war on guns,” the “class war”
and various genocides--all of which
are known to cause more evil than they
allegedly uproot, and today, as we
witness the spread of eco-fascism in
Europe that holds that we can solve
the reputed environmental crisis by
simply exterminating many millions of
people, we also witness the approval
of Chinese population control
techniques, such as state-sanctioned
abortion, infanticide, and forced
sterilization. Strange fruits and bad
apples, all. (64)
After years of war and
waste, the materialist state is still
incapable of expunging evil. This failure
is directly attributable to
materialism’s misappropriation of matter
as the totality of reality. In light of
this metaphysical error, one is still left
to ponder the source of evil. Yet,
Biblical wisdom, which the materialist
thoroughly rejects, may have already
answered the question of evil. James
4:1-10 states:
From whence come wars and fighting
among you? Come they not hence, even
of your lusts that war in your
members? Ye lust and have not; ye
kill, and desire to have, and cannot
obtain; ye fight and war, yet have
not, because ye ask not. ye ask, and
receive not, because ye ask amiss,
that ye may consume it upon your
lusts. Ye adulterers and adulteresses,
know ye not that the friendship of the
world is enmity with God? Whosoever
therefore will be a friend of the
world is the enemy of God? Do ye think
that the scripture saith in vain, the
Spirit that dwelleth in us lusteth to
envy? But he giveth more grace.
Wherefore he saith, God resisteth the
proud, but giveth grace unto the
humble. Submit yourselves therefore to
God. Resist the devil, and he will
flee from you. Draw nigh to God, and
he will draw nigh to you. Cleanse your
hands, ye sinners; and purify your
hearts, ye doubleminded. Be afflicted,
and mourn, and weep; let your laughter
be turned to mourning, and your joy to
heaviness. Humble yourselves in the
sight of the Lord, and he shall lift
you up.
Of course, such a
conclusion is unthinkable to the
materialist. It is interesting that
Charles Fort believed:
that man deliberately invented the
dogma of materialism in order to
shield himself from the evidence of
what was being done to him by means of
psycho-spiritual warfare methods hyped
by “coincidence,” symbolism and
ritual. (Hoffman 68)
A metaphysical smoke
screen currently obstructs humanity’s
view of the spiritual principles upon
which so many of the world’s dilemmas
rest. It is the veil of materialism.
Sources Cited:
1, Bainbridge, William
Sims. "Religions for a Galactic
Civilization." Excerpted
from Science Fiction and Space Futures,
edited by Eugene M. Emme. San Diego:
American Astronautical Society, pages
187-201, 1982
2, Guenon, Rene. The Reign of Quantity and
the Signs of the Times. Trans. Lord
Northbourne. Baltimore, Maryland: Penguin
Books Inc, 1953.
3, Hoffman, Michael. Secret Societies and
Psychological Warfare. Coeur d'Alene,
Idaho: Independent History & Research,
2001.
4, Jones, John Paul. "What Evil Is
and Why It Matters." Paranoia
Magazine Issue 33 (2003): 62-64.
© 2006 Phillip D. Collins
- All Rights Reserved
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