THE VEIL OF MATERIALISM

 

 

 

Phillip D. Collins
February 17, 2006
NewsWithViews.com

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:

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:

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:

The outgrowth of this paradigm is what Jones calls the �search and destroy� approach to dealing with evil (64). Jones expands on this approach:

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:

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Of course, such a conclusion is unthinkable to the materialist. It is interesting that Charles Fort believed:

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