FROM RELIGION TO REVOLUTION: THE ACCULT ORIGINS OF SOCIOPOLITICAL UTOPIANISM
PART 2

by Phillip D. Collins
February 11, 2009
NewsWithViews.com

In the first installment of this series, we established the Gnostic trappings of the Enlightenment and demonstrated how atheism provides a philosophical segue for Luciferianism. From the Luciferian vantage point, man is a self-actuating god who achieves apotheosis through a hierarchical system of biological and cognitive development. If such a belief in a system of progressive development sounds familiar, that's because it has been promoted under numerous appellations throughout the centuries. W. Warren Wagar elaborates:

Nineteenth-and early twentieth-century thought teems with time-bound emergent deities. Scores of thinkers preached some sort of faith in what is potential in time, in place of the traditional Christian and mystical faith in a power outside of time. Hegel's Weltgeist, Comte's Humanite, Spencer's organismic humanity inevitably improving itself by the laws of evolution, Nietzsche's doctrine of superhumanity, the conception of a finite God given currency by J.S. Mill, Hastings Rashdall, and William James, the vitalism of Bergson and Shaw, the emergent evolutionism of Samuel Alexander and Lloyd Morgan, the theories of divine immanence in the liberal movement in Protestant theology, and du Nouy's telefinalism--all are exhibits in evidence of the influence chiefly of evolutionary thinking, both before and after Darwin, in Western intellectual history. The faith of progress itself--especially the idea of progress as built into the evolutionary scheme of things-is in every way the psychological equivalent of religion. (106-07)

There is one invariant feature within this long ideational chain: a religious veneration for "progress" itself. In fact, the terms "evolution" and "progress" can be used interchangeably. Expanding on the religion of progress and its numerous permutations, Rama Coomaraswamy makes the following observation:

In point of fact, the idea of "progress," used in this sense, pre-dated Darwin by decades if not by centuries. One finds it used during the English Reformation where the "Recussants"--those who refused to abandon the Catholic faith--were described as "backward," while those who accepted the "established" state- enforced religion--were "progressive." The concept was further developed during the so-called "age of enlightenment" when people like Rousseau, Voltaire and Diderot dreamed of creating a perfect society without God. Kant embraced it in his "Idea of a Universal History on a Cosmopolitical Plan," a text in which he taught that history followed predetermined laws and revealed what be called "a regular stream or tendency" which demonstrated a "natural purpose" which would end in a "Universal civil society." Spencer spoke of the "law of progress" and defined evolution as "a change from an indefinite incoherent homogeneity to a definite coherent heterogeneity through continuous differentiations and integrations." He went on to teach that "the operation of evolution is absolutely universal. . .Whether it be in the development of the earth, in the development of life upon its surface, in the development of society, of government, of manufactures, of commerce, of language, of literature, science, art, this same advance from the simple to the complex, through successive differentiations, holds uniformly. . ." Hegel taught that humanity was driven ceaselessly upwards by an all-powerful, all-rational "It," and that the path of the ascent was an eternal, immutable, predestined, zigzag--his thesis and antithesis--always resulting in a higher synthesis. Evolutionary theory developed as a result of applying these ideas to biology. It provided a "scientific" basis for man's belief in progress and found ready acceptance in a world that sought to free itself from all divine sanction. From the time of Darwin, progress and evolution have become almost interchangeable terms that are mutually supportive and pervasive influences in our lives. ("The Fundamental Nature of the Conflict Between Modern and Traditional Man--Often Called the Conflict Between Science and Faith")

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As Coomaraswamy observed in the above quote, the secular faith in process or evolution was accompanied by several corresponding societal visions. While these societal visions exhibited many variations, they all shared a common theme. The invariant was the belief that evolution operated on a macrocosmic level, enveloping all facets of existence. Julian Huxley elaborates:

"The concept of evolution was soon extended into other than biological fields. Inorganic subjects such as the life-history of stars and the formation of the chemical elements on the one hand, and on the other hand subjects like linguistics, social anthropology, and comparative law and religion, began to be studied from an evolutionary angle, until today we are enabled to see evolution as a universal and all-pervading process." (Qutd. in Newman 272)

Darwinism's most significant extrapolation was the extension of evolutionary principles from biology to political science. In the context of governance, the final outcome of evolution would be a politically and economically interdependent world. There have been several appellations assigned to such a global sociopolitical arrangement. As Coomaraswamy previously stated, Kant called this arrangement a "Universal civil society." H.G. Wells called it the "New Republic." Adolf Hitler called it the "Third Reich." Neoconservative ideologues have called it Pax Americana. Internationalists of the more Eurocentric ilk have called it Pax Europa. Most notably, George Herbert Walker Bush popularized the concept under the appellation of a "New World Order."

These various monikers aside, every movement that has attempted to establish a system of political and economic interdependence has invariably enshrined the same form of governance: a global socialist totalitarian state. From their evolutionary perspective, such a world order would be the natural corollary of man's alleged political evolution. In this sense, the globalist, whether of the Transnationalist and Internationalist variety, qualifies as a "sociopolitical Darwinist":

From Pope John Paul's vantage point, the thing that seems to bind these two groups most closely in practical terms is that at heart, and philosophically speaking, both are sociopolitical Darwinists. Of course, the Pope doesn't for a moment imagine that such activists as these are likely to take time out from their total immersion in world affairs to formulate their basic group philosophy in the same way that the Humanists have. There is no Internationalist or Transnationalist equivalent of Professor Paul Kurtz's Humanist Manifesto II.

Still, in John Paul's assessment, both of these globalist groups operate on the same fundamental assumptions about the meaning of human society today. Both agree on the face of it that the most important single trait that pervades the life of all nations is interdependence. And both agree that interdependence is a progressive function of evolutionary progress. Evolutionary, as in Darwin.

In practical terms, both of these groups operate on the same working assumption Charles Darwin arbitrarily adopted to rationalize his feelings about mankind's physical origins and history. If it worked so well for Darwin, they almost seem to say, why not expand the idea of orderly progress through natural evolution to include such sociopolitical arrangements as corporations and nations? In this view, the most useful of Darwin's concepts is that of human existence as essentially a struggle in which the weakest perish, the fittest survive and the strongest flourish.

When applied to sociopolitical arrangements, this Darwinist process seems almost to dictate the Internationalist and Transnationalist one-world view of things. The continuing clash and contention in the world as it has been until now has resulted in a slow evolution of those who have survived from one stage of interdependent order to another. From time to time, natural "catastrophes" have intervened, forcing "nature" to take another path. But at each new stage, interdependence has become more important and more complex.

The greater the interdependence between groups, the higher the evolutionary stage, the more the balance achieved between interdependent groups results in the common good.

The view of the Internationalists and Transnationalists is that they are the ones who are equipped to bring mankind to the highest level of the sociopolitical evolution. Their effort is to bring together into one harmonious whole all those separate parts of our world that have not yet "evolved" into a natural cohesion for the common good. (314-15)

A global government is merely the political expression of the metaphysical monism that originated with Gnosticism and the ancient Mystery religions. The Enlightenment provided the conceptual and philosophical segue for the transposition of metaphysical monism into a sociopolitical context. Whether the globalist realizes it or not, their mandate to create "one world" merely reiterates the occult contention that "all is one." While many sociopolitical Utopians (e.g., Marxists, secular humanists, communists, fascists, etc.) relegate texts such as the Biblical Eden account to mere myth, an Edenic motif remains firmly embedded within their own Weltanschauung. In the beginning of this secular mythology, Eden was a singularity, which was eventually divided into countless pluralities by the Big Bang.

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According to the myth, the reconstitution of Eden is achieved through evolution, which invariably requires the assistance of Man (spelled with a capital M to signify humanity's potential to achieve apotheosis through the evolutionary process). Man unites evolution with the science of "progress," which is bodied forth through biological methodologies (e.g., eugenics, population control, etc.) and social methodologies (e.g., communism, fascism, and other forms of sociopolitical Utopianism). As evolution is guided down the desired course, Man returns to the singularity (i.e., a world government and a unified consciousness). Thus, Eden is reborn. However, Eden is confined to this ontological plane and immortality is attainable only through the continuity of the species. If elements of this mythology sound familiar, it is because it is certainly nothing new. It is derivative of ancient occult cosmologies, particularly Gnosticism. The only difference is that the scientistic version stipulates an Eschaton residing entirely within this physical universe. For part one click below.

Click here for part -----> 1,

Sources Cited:

1 - Coomaraswamy, Rama. "The Fundamental Nature of the Conflict Between Modern and Traditional Man--Often Called the Conflict Between Science and Faith." 2001. Coomaraswamy Catholic Writings. 26 August 2005
2 - Martin, Malachi. The Keys of this Blood. New York: Simon and Schuster, 1991.
3 - Newman, J.R. What is Science? New York: Simon and Schuster, 1955.
4 - Wagar, W. Warren. H.G. Wells and the World State. New Haven, CT.: Yale UP, 1961.

� 2009 - Phillip D. Collins - All Rights Reserved