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WAR OF THE WORLDVIEWS

 

 

 

Phillip D. Collins
July 12, 2005
NewsWithViews.com

The Weltanschauung of Elitism

The war for Western civilization is largely a war between two diametrically opposed Weltanschauungs. The Weltanschauung that besets the American mind dates back nearly 6000 years and was responsible for the stultification of human progress in the ancient world (Zahner 60). This same retrogressive paradigm pervades the belief systems of the ruling class, which continues to practice usury and class warfare to this very day. Researcher Dee Zahner characterizes this Weltanschauung as:

...a fatalistic view that the individual is helpless to determine his destiny, that he is controlled by forces outside himself and can do nothing to improve his lot in life. Therefore, he needed a king or leader to guide and control him. In this stagnant world, with no hope of progress, men must be herded into a collective mass, a bee hive, and controlled. (59-60)

This vision of human civilization as a “bee hive” is also illustrated by the iconography and language pervading the elite’s semiotic lexicon. This semiotic lexicon is based on ancient occult principles and doctrines, which were maintained and perpetuated by numerous mystical secret societies throughout the ages. Deceased researcher Jim Keith makes the following observation concerning mystical semiology:

…I now see that any number of “insect” metaphors reside in the lore of governments and secret societies, with an emphasis on bees, according to Ordo Templi Orientis head Kenneth Grant a symbolic representation of a group mind proceeding from the “Queen” goddess Isis, beloved of the Freemasons and many another a mystical sect. Recalling the name of Illuminist Adam Weishaupt’s secret society, the Beenan Orden (Order of the Bees), recalling the beehive emblem of the Freemasons and the Masonic offshoot Mormon Church’s hive symbolism, I have to think that this must be a clue to the philosophy of these mystic Machiavellians. (Casebook on Alternative Three, 157)

Eloquently synopsizing the philosophy towards which these various “insect” metaphors semiotically gesticulate, Keith states:

The insect metaphor resident in mystical literature is reminiscent of the basic elitist, anti-human theme of aristocratic “bluebloods” sustaining the hive through reproductive processes and blood lineage. (Casebook on Alternative Three, 158)

This was the morbid and authoritarian philosophy that governed human civilization for so long. With the advent of the American Freedom Documents (i.e., the Constitution, Bill of Rights, etc.), this Weltanschauung was rejected and the subsequent 200 years witnessed enormous progress (Zahner 60). This shift in the human condition corresponded directly with a shift in the ideational currents of human thinking. Thus, the triumph of Western civilization and human progress began in the mind. Likewise, the power elite’s war to destroy Western civilization will be fought mostly in the mind. In a word, it is psychological warfare.

In fact, the term “psychological warfare” is derived from the German word Weltanschauungskrieg, which literally means “worldview warfare” (Daugherty 12). The term was used to describe the Nazi strategy of achieving ideological primacy through terrorism and propaganda (Daugherty 12). Of course, these are the same tactics employed by the oligarchs of today. This article shall attempt to examine the major battles in this ongoing war of worldviews.

The 60s Counterculture

One of the most significant movements birthed by the elite’s Weltanschauungskrieg was the 60s counterculture. Ostensibly, the 60s counterculture appeared to be a grass roots mobilization against the monopolistic capitalists of the Establishment. However, many of the counterculture’s own radicals have suggested quite the reverse. In the radical treatise Do It!, revolutionary leader of the Yippies Jerry Rubin writes:

The hip capitalists have some allies within the revolutionary community: longhairs who work as intermediaries between the kids on the street and the millionaire businessmen.

In his The Strawberry Statement: Notes of A College Revolutionary, former revolutionary Kunen gives us the following account of the 1968 S.D.S. (Students for a Democratic Society) national convention:

Also at the convention, men from Business International Roundtables-the meetings sponsored by the Business International for their client groups and heads of government-tried to buy up a few radicals. These men are the world’s leading industrialists and they convene to decide how our lives are going to go. These are the boys who wrote the Alliance for Progress.
They’re the left wing of the ruling class.
They agreed with us on black control and student control…
They want McCarthy in. They see fascism as the threat, see it coming from Wallace. The only way McCarthy could win is if the crazies and young radicals act up and make Gene more reasonable. They offered to finance our demonstrations in Chicago.
We were also offered Esso (Rockefeller) money. They want us to make a lot of radical commotion so they can look more in the center as they move to the left. (116)

Another individual to discover this connection between the elite and the revolutionary community was undercover police intelligence operative David Gumaer. Gumaer took part in SDS demonstrations. Gumaer states that he:

…wondered where the money was coming from for all this activity, and soon discovered it came through radicals via the United Nations, from the Rockefeller Foundation, the Ford Foundation, United Auto Workers, as well as cigar boxes of American money from the Cuban embassy. (Epperson 403)

The evidence indicated that the ruling class financed violence on the part of the counterculture. In 1970, Ohio legislators were startled by a briefing, which included an Illinois commission report that addressed SDS uprisings on Ohio campuses. The report revealed: “…that $192,000 in Federal money and $85,000 in Carnegie Foundation funds were paid to [the] Students for a Democratic Society…during the fall of 1969” (Epperson 403). Before the House and Senate Security Committees, former Communist Party member and FBI informant James Kirk made the following statement:

They (60s radicals) have no idea they are playing into the hands of the Establishment they claim to hate. The radicals think they are fighting the forces of the super-rich, like Rockefeller and Ford, and don't realize that it is precisely such forces which are behind their own revolution, financing it, and using it for their own purposes. (Griffin 107-08)

Simultaneously, the counterculture was systematically infused with mind altering narcotics like LSD. The dissemination of drugs served an alchemical purpose integral to evolution. Before it assumed the “scientific” guise of Darwinism, evolution was an occult doctrine of the Babylonian Mystery religions. As the Mysteries were diffused throughout the East, so was the concept of evolution. Reincarnation, which was the spiritual correlative of evolution, accompanied this doctrine. One of the major Eastern religions resulting from this diffusion was Hinduism. Researchers Paul deParrie and Mary Pride explain:

Ancient Babylonian and Hindu beliefs included the doctrine of evolution. The goddess Kali was designated, among other things, the goddess of “becoming” or evolution. Reincarnation, the spiritual form of evolution, was part of both of these religions. (27)

In addition to evolution and reincarnation, the East also embraced two other practices: meditation and drug use. Researchers Patricia and Weldon Witters explain the augmentative role of both drugs and meditation in human evolution:

Experimental psychiatrists, neurophysiologists, psychologists, and physicians are investigating the mind. Some of the most intriguing work is being done on the state of the mind during meditation. Countries like India have long histories linked to people who were able to achieve certain goals through meditation. The word yoga is derived from the Sanskrit word for union, or yoking, meaning the process of discipline by which a person attains union with the Absolute. In a sense, it refers to the use of the mind to control itself and the body. Various systems of mind control have been used for thousands of years to find peace and contentment within… These effects occur without drugs, but drugs can speed up the process tremendously, and often unpredictably. The category of people who take drugs as part of their search for the meaning of life eventually look for other methods of maintaining the valuable parts of the drug experience. Such people learn to value the meditation “high” and abandon drugs. They describe their drug experiences as having given them a taste of their potential, as something they grew out of now that they are established in the real thing… (Witters 382-387)

Allen Hollub, a protégé of infamous occultist Aleister Crowley, reiterated this augmentative function. Commenting on the magical tract Book of the Forgotten Ones, Hollub mandated that “the Mage must invoke his most primal self by the sacramental use of the proper drugs (blood, raw meat, cocaine, etc., and sex)” (Raschke 160). In Diary of a Drug Fiend, Crowley himself provided a fictionalized account of his own experimentation with narcotics in an effort to augment the evolutionary process:

We obtained the ineffable assurances of the existence of a spiritual energy that worked its wondrous will in ways too strange for the heart of man to understand until the time should be right… we had attained a higher state of evolution. (368; emphasis added)

It is interesting that drug use, meditation, ritual magic, and evolutionary thought all intersect within an occultist like Aleister Crowley. This strange conjunction comes into clearer focus, however, when one linguistically dismantles the word “pharmacy.” It is derivative of the Greek word pharmakeia, which means “sorcery” (Daniel 47). It is most appropriate that the “sorcery” of drug use would be so closely associated with evolution. Cribbed from occult doctrines, the theory of evolution seems to invariably reunite itself with its correlating dogmas of meditation and drug experimentation.

The Nazis were also examples of this occult nexus. During his examination of Heinrich Himmler’s Wewelsburg castle in Westphalia, satanic high priest and military intelligence officer Michael Aquino learned that the stronghold was used for Nazi “black magic” rituals (Raschke 245). Aquino revealed that the castle’s chambers constituted “nothing less than an SS laboratory for experiments in ‘conscious evolution’ (Raschke 245; emphasis added). Evidently, while most Darwinians eschew spiritualism, the adept occultist recognizes the mystical roots of evolutionary thought.

Aleister Crowley’s pharmaceutical experimentation in “conscious evolution” was eventually imparted to his protégé, Aldous Huxley. Huxley was probably introduced to Crowley under the guidance of H.G. Wells (Dope, Inc. 538-39). It is possible that either Aldous or his brother, Julian, was a member of Crowley’s Golden Dawn cult (Daniel 147-48). Huxley subscribed to Crowley’s belief that drugs promised instantaneous mystical enlightenment, as is evidenced by his famous tract The Doors of Perception. In this treatise for drug use, Huxley provides the following description of the mescaline experience:

[W]hat happens to the majority of the few who have taken mescalin under supervision can be summarized as follows.

(1) The ability to remember and to “think straight” is little if at all reduced. (Listening to the recordings of my conversation under the influence of the drug, I cannot discover that I was then any stupider than I am at ordinary times.)

(2) Visual impressions are greatly intensified and the eye recovers some of the perceptual innocence of childhood, when the sensum was not immediately and automatically subordinated to the concept. Interest in space is diminished and interest in time falls almost to zero.

(3) Though the intellect remains unimpaired and though perception is enormously improved, the will suffers a profound change for the worse. The mescalin taker sees no reason for doing anything in particular and finds most of the causes for which, at ordinary times, he was prepared to act and suffer, profoundly uninteresting. He can’t be bothered with them, for the good reason that he has better things to think about.

(4) These better things may be experienced (as I experienced them) “out there,” or “in here,” or in both worlds, the inner and the outer, simultaneously or successively. That they are better seems to be self-evident to all mescalin takers who come to the drug with a sound liver and an untroubled mind. (25-27).

Huxley’s The Doors of Perception became one of the central treatises on drug experimentation for the 60s counterculture. Another major manifesto of the 60s radicals was The Aquarian Conspiracy by Marilyn Ferguson. Making its public appearance in the spring of 1980, Ferguson’s book delineated the conspiratorial machinations underpinning the counterculture movement. Revealing the evolutionary background of this project, Ferguson states:

The Aquarian Conspiracy is indeed loose, segmented, evolutionary, redundant. Its center is everywhere. Although many social movements and mutual-help groups are represented in its alliances, its life does not hinge on any of them (217; emphasis added).

Reiterating the theme of “conscious evolution,” Ferguson adds:

Millennia ago humankind discovered that the brain can be teased into profound shifts of awareness. The mind can learn to view itself and its own realities in ways that seldom occur spontaneously. These systems, tools for serious inner exploration, made possible the conscious evolution of consciousness. The growing worldwide recognition of this capacity and how it can be accomplished is the major technological achievement of our time. (71; emphasis added)

Seeking to “tease” the brains of counterculture radicals into “profound shifts of awareness,” Huxley initiated a project in the mass narcotization of America. In October 1960, Huxley encouraged Timothy Leary to “become a cheerleader for evolution” by flooding Western democratic states with “brain-drugs, mass-produced in the laboratories” (44). The experiment in “conscious evolution” was expanded beyond the finite scope of individual tests and inundated American society.

Huxley was not alone in this project of mass narcotization. The Central Intelligence Agency was also involved in this experiment in “conscious evolution.” Marilyn Ferguson elaborates:

Ironically, the introduction of major psychedelics, like LSD, in the 1960s was largely attributable to the Central Intelligence Agency’s investigation into the substances for possible military use. Experiments on more than eighty college campuses, under various CIA codenames, unintentionally popularized LSD. Thousands of graduate students served as guinea pigs. Soon they were synthesizing they were synthesizing their own “acid”. By 1973, according to the National Commission on Drug and Marijuana Abuse, nearly 5 percent of all American adults had tried LSD or a similar major psychedelic at least once. (126)

Although Ferguson characterizes the CIA’s project of drug popularization as “unintentional,” an occult undercurrent permeates the Agency’s experiments in “conscious evolution.” This undercurrent suggests a darker agenda. According to the authors of Dope, Inc., the OSS, which was the forerunner of the CIA, was merely a subsidiary of British intelligence (540). When the Office of Strategic Services was being organized, William Stephenson, Britain’s Special Operations Executive representative in the United States, was brought in for “technical assistance” (418). Stephenson’s involvement would lead to the creation of “a British SOE fifth column embedded deeply into the American official intelligence community” (454).

British intelligence, in turn, seems to be little more than a subsidiary of Freemasonry. It is quite possible that occult involvement in British Intelligence goes back to its very beginning. The connection can be found with Sir Francis Walsingham, and advisor to Queen Elizabeth and the individual credited with founding British Secret Service (Howard 52). According to researcher Michael Howard:

It was rumoured that, like Dee (John Dee, the confidant to Elizabeth I), Walsingham was a student of occultism and that he used the underground organization of witch covens in Tudor England to gather material for his intelligence service. (53)

Walsingham would also work very closely on intelligence operations with Elizabeth’s confidant, John Dee (53). Dee is alleged to be a Grand Master of the Rosicrucians, the occult forerunner to Freemasonry (51). This occult involvement would continue to the present day through Freemasonry. One individual who noticed the Freemasonic influence over British intelligence was Peter Wright, former Assistant Director of MI5. In his autobiography entitled Spy Catcher, Wright records an incident involving Personnel Director John Marriott that reveals a Freemasonic connection:

After lunch I made my way back along the fifth floor for the routine interview with the Personnel Director, John Marriott. During the war Marriott had served as Secretary to the Double Cross Committee, the body responsible for MI5’s outstanding wartime success-the recruitment of dozens of double agents inside Nazi intelligence. After the war he served with Security Intelligence Middle East (SIME) before returning to Leconfield House. He was a trusted bureaucrat. “Just wanted to have a chat-a few personal details, that sort of things,” he said, giving me a distinctive Masonic handshake. I realized then why my father, who was also a Mason, had obliquely raised joining the brotherhood when I first discussed with him working for MI5 full-time. (30)

Evidently, membership in the brotherhood was an important factor in the selection of recruits for British intelligence. If nothing else, Masonic membership provided a definite advantage. At any rate, this strong Masonic influence remained within the CIA through the “British SOE fifth column” embedded deep within it and may have been one of the guiding visions for the Agency’s mass narcotization projects.

Having established the presence of Masonic sorcerers within the CIA, one may proceed to examine the form of pharmakeia (sorcery) employed. The predominant alchemical potion that the CIA inoculated the counterculture with was LSD. The story of LSD begins with its development in 1943 by Albert Hoffman. Hoffman was a chemist in the employ of Sandoz A.B., a pharmaceutical house located in Switzerland that was owned by oligarch S.G. Warburg (Dope, Inc.540). During this period, Allen Dulles was in Berne, Switzerland acting as station chief for the OSS, precursor to the CIA. Dulles would go on to be Director of Central Intelligence (DCI) during the period when CIA was beginning MK-Ultra (Dope, Inc.540). While station chief in Berne, one of Dulles’ OSS assistant was James Warburg, a member of the same oligarchical family that owned Sandoz A.B (Dope, Inc.540). This suggests that the OSS, later to become the CIA, may have played a role in the creation of LSD (Dope, Inc.540). Aldous himself would play a role in the Agency’s project. During a return trip to America from Britain, Aldous would bring with him Dr. Humphrey Osmond, the Huxley’s private physician. Osmond was almost immediately enlisted by Allen Dulles to participate in MK-Ultra (Dope, Inc. 540). The “Opium War” against the United States had begun in earnest.

Re-examining Huxley’s observations regarding the effects of mescaline, the hidden agenda of the CIA’s mass narcotization project becomes clearer. Huxley states:

Though the intellect remains unimpaired and though perception is enormously improved, the will suffers a profound change for the worse. The mescalin taker sees no reason for doing anything in particular and finds most of the causes for which, at ordinary times, he was prepared to act and suffer, profoundly uninteresting. He can’t be bothered with them, for the good reason that he has better things to think about. (25-27)

Mescaline, LSD, and other psychotropic drugs substantially reduce the human impulse to resist coercion. It makes the user more susceptible to external manipulation and control. Herein was one of the chief objectives of the CIA’s mass narcotization project: the creation of a tractable and compliant population. Jim Keith elaborates:

As repugnant as it may be for a liberal audience to consider, the ‘60s “counter-culture” of LSD may have constituted an action reminiscent of the goals of the earlier British “vitality sapping” assault on China through opium; it may have also provided an Illuminist-derived injection of mysticism into American culture, a “peace pill.” (Casebook on Alternative Three 67)

Was the project successful? One need only read the words of counterculture revolutionary James Simon Kunen to answer that question. Recounting a discussion with a woman in a restaurant, Kunen writes:

We’re the bridge generation, I continued. We’re the product of all the past and
we’ll determine the future.
Depressing or what?
No, it’s exciting. It’s a challenge. It’s up to us to keep future people human, assuming that’s desirable.
Is it?
I don’t know. I mean, in Brave New World the people were all always happy.
They were dehumanized and low but the fact remains they were happy. It was repugnant to the observer, but they couldn’t step outside their system to see. They were just happy. That seems all right. (107)

Through the counterculture left, the oligarchs were able to neutralize grass root attempts to resist oligarchy. The ruling class used the movement to induce a paradigm shift. Confidence in America’s Constitutional Republican form of government was considerably eroded. In addition, more power was concentrated into the hands of government, an entity the elitists could control. Both outcomes worked in accordance with the elite’s criteria for maintaining and strengthening their power.

It is very appropriate that one CIA agent referred to the Haight Ashbury district, an area where 60s radicals commonly congregated, as a “human guinea pig farm” (Keith, Mind Control, World Control, 174). As Ferguson made clear, “many social movements and mutual-help groups” comprised the Aquarian Conspiracy, but the life of the project itself “does not hinge on any of them.” With their minds effectively eviscerated by drug abuse, the “human guinea pigs” of the counterculture acquiesced to the emergent scientific dictatorship that was now firmly embedded within America.

Emerging concurrently with this population of mental and emotional invalids was an upsurge of New Age spiritualism. Many of the counterculture radicals adhered to some form of New Age mysticism. This may have been the intended result. Keith explains:

There is a line to be drawn. While mysticism perhaps comprises a vital, higher form of perception, in the matter of the real world that perception needs to be checked with critical analysis. A lack of a practical understanding is one reason that the hippie revolution failed, and this perhaps inherent shortcoming of drugged enlightenment may provide a rationale for the injection of drugs and mystical philosophy into a society. It may, in fact, be a technique for “softening up” populations. Hasn’t religion and mysticism always been used in this manner? (Casebook on Alternative Three, 67)

The CIA’s narcotization project might have been designed to augment the elite’s program of religious and mystical manipulation. The Masonic-British SOE “fifth column” within the Agency certainly reinforces this contention. Whatever the case might be, this new theocratic order and its pharmaceutically pacified automatons were the results of an ideological salvo successfully launched by the elite. An entire generation became the casualty of the oligarchs’ Weltanschauungskrieg.

Tribal Politics: Gang Violence, Ethnic Mobs, and Illegal Immigration

Street gangs are integral to the elite’s Machiavellian strategy of divide and conquer. In The Prince, Machiavelli suggested that a ruler could maintain his hegemony by promulgating conflicts among the governed. Fragmented by internal contentions and skirmishes, the masses would be incapable of mobilizing grass roots action against their oppressor. Today’s power elite are employing the same strategy through gang violence, which is predominantly motivated by racism. This racism was, in turn, promulgated by the power elite among minority groups and illegal immigrants.

Among one of the racist ideologies disseminated by the ruling class was the racial myth of Aztlan. According to this myth, the southwestern states—California, Arizona, New Mexico, and Texas—comprise the original homeland of the Aztec Indians (Grigg 9). Many of the groups that adhere to this myth believe that these lands must be forcefully reclaimed by “la Raza,” the Mexican race (9). Ominously enough, some of the Aztlan cult is “equipped with a paramilitary auxiliary” (9).

Automatically, one will recognize the Marxist concept of a people’s revolution, which is farcical at best. Invariably, such revolutions result in the creation and maintenance of new class distinctions. The ostensible proletarian dictatorship is merely another oligarchy in disguise. Moreover, one might notice parallels between this myth and the Aryan myth of Nazi Germany. In sum total, the doctrine of Aztlan amounts to little more than a racialist variety of socialism. The Aztlan myth culminates with La Raza’s reclamation of the southwestern states and the establishment of the Chicano Homeland (9). This “worker’s paradise” would become a nation-state unto itself, separate from the United States of America (9). Thus, the Chicano Aryan has his Lebensborn.

This virulent racism was promoted through tax-exempt foundations, which insulate the wealth of the oligarchs from the income tax. While the common American is subject to the institutionalized theft of the IRS, the power elite receives a tax write-off. However, tax-exempt foundations are more than simple tax shelters. They allow the ruling class a channel for the dissemination of racist ideologies. Henry Santiestevan, who formerly headed the Southwest Council of La Raza, confessed as much when he stated: “It can be said that without the Ford Foundation’s commitment to a strategy of national and local institutions-building, the Chicano movement would have withered away in many areas” (Jasper 35).

Santiestevan had good reason to express such gratitude. New American journalist William F. Jasper reveals that “a tabulation of Ford Foundation grants to the Hispanic radicals during the period of 1968 to 1992 came to over $31 million” (35). To make matters worse, Jasper adds: “Millions have been added since” (35). Jasper proceeds to enumerate various grants listed from the Ford Foundation’s Summer/Fall 1995 report:

  • National Council of La Raza, $160,000 and $75,000.
  • Northern New Mexico Legal Services, $20,000.
  • Mexican Academy of Human Rights, $20,000.
  • Hispanic Leadership Opportunity Program, $2,325,000 (including $525,000 for MALDEF).
  • Immigrant Legal Resource Center, $145,000.
  • National Immigration Law Center, $335,000.
  • National Immigration Law Forum, $130,000.
  • Urban Institute Program for Research on Immigration Policy, $900,000.
  • Hispanics in Philanthropy, $100,000. (35)

Financed by the elite, these radical organizations are helping to create a cultural milieu of neo-tribalism, which further contributes to the ongoing social fragmentation of America. Moreover, it has provided the oligarchs with another readily exploitable element: irresistible and unbridled violence. Nothing generates fear like threats to one’s physical well-being and people are less likely to question the authority of their alleged protectors. Thus, racial violence provides the necessary pretext for campaigns of domestic militarism. Soldiers on every corner, confiscation of personal firearms, curfews, and other police state policies become more feasible.

There is no better example than the 1992 L.A. riots. With racial tensions exasperated by the Rodney King beating, a pretext for the invocation of martial law and the further erosion of civil liberties was not difficult to concoct. In fact, several reports claimed that Police Chief Daryl Gates intentionally “held back his officers, some of whom literally cried as they watched the ensuing chaos” (Hoffman, no pagination). One such report surfaced in the New York Times:

“Emerging evidence from the first crucial hours… provides the strong indication that top police officials did little to plan for the possibility of violence and did not follow standard procedures to contain the rioting once it began.… The police… violated the basic police procedure for riot-control by failing to cordon off the area around one of the first trouble spots and not returning to that area for hours.

Police 911 dispatchers attempted to send squad cars to the scene of the first violent outbreaks, but were repeatedly ignored or overruled.” (Qutd. in Hoffman, no pagination)

Commenting on the inaction of hundreds of police officers and National Guardsmen, one Deputy Chief confessed to the Los Angeles Times: "This is alien to everything we're supposed to do in a situation like this” (qutd. in Hoffman, no pagination). With the chaos already in progress, all those in power needed to do was sit back and watch. Shortly thereafter, a curfew was imposed and heavily armed federal authorities lined the streets. As Los Angeles burned, so did the Constitution. Indeed, racism and tribal politics have proven to be very effective weapons employed by the power elite in their Weltanschauungkrieg.

Scientistic Cults

Another result of the elite’s Weltanschauungskrieg is the emergence of scientistic cults. Exemplified by organizations like the Scientology and the Process Church, scientistic cults are devoted to promulgating a “new religious consciousness.” According to William Sims Bainbridge, a sociologist and member of the National Science Foundation, such cults are paving the way for a new world religion (no pagination). Dubbing this emergent world religion the “Church of God Galactic,” Bainbridge asserts that "its most likely origins are in science fiction" (no pagination).

For the most part, the science fiction constitutes little more than innocuous entertainment. However, some of the genre’s authors have had more questionable personal histories. Several science fiction authors have had some close ties with oligarchical dynasties. The Huxley family that produced Aldous was one such oligarhical dynasty. This is made especially evident by the doctrines advocated the Huxley lineage. T.H. Huxley, Aldous’ grandfather, acted as Charles Darwin’s official apologist. Among one of the key features of Darwin’s evolutionary theory was natural selection. Researcher Ian Taylor observes that “the political doctrine implied by natural selection is elitist, and the principle derived according to Haeckel is ‘aristocratic in the strictest sense of the word’” (411).

Most significantly, some science fiction authors have used their literary works to promote some form of socio-political Utopianism and global government. Again, Aldous Huxley is one case in point. His promotion of the drug culture in American synchronizes rather closely with the pharmacological totalitarianism he depicted in Brave New World. Huxley’s mentor, H.G. Wells, was a Fabian socialist and eugenicist (Wells wrote the introduction to Margaret Sanger’s genocidal tract The Pivot of Civilization). In The Shape of Things to Come, Wells unabashedly promoted the erection of a socialist totalitarian world government.

A great deal of science fiction is derived from the occult doctrine of evolution. Citing H.G. Wells as one case in point, J.P. Vernier expounds upon science fiction’s evolutionary background:

Science fiction is admittedly almost impossible to define; readers all think they know what it is and yet no definition will cover all its various aspects. However, I would suggest that evolution, as presented by Wells, that is a kind of mutation resulting in the confrontation of man with different species, is one of the main themes of modern science fiction. (85)

Bishop Seraphim Rose reiterates:

The center of the science fiction universe (in place of the absent God) is man--not usually man as he is now, but man as he will 'become' in the future, in accordance with the modern mythology of evolution. (73)

Evolutionary thought is not the only occult feature of some science fiction. Many sci-fi literary prophets have been members of occult secret societies or have engaged in occult practices. Carl Raschke elaborates:

The snug relationship between occult fantasy and the actual practice of the occult is well established in history. Writers such as H.P. Lovecraft and Edgar Rice Burroughs, progenitor of the Tarzan and Jane tales, were practicing occultists. (303)

Raschke explains that sci-fi presents a future that has rediscovered the occult traditions of its past:

Increasingly, science fiction with its vistas of the technological future intertwines with the neopagan and the medieval. The synthesis was first achieved with polished artistry in Lucas' Star Wars trilogy. (398)

In his final assessment of science fiction, Bishop Seraphim Rose concludes that this ostensibly "scientific and non-religious" genre is, in truth, the "leading propagator (in a secular form) of the 'new religious consciousness'" that is gradually supplanting Christianity (77). Laced with occultism and intimations of an emergent pagan spirituality, science fiction could be facilitating a paradigm shift in religious thinking.

One particular cult inspired by the religious visions of sci-fi prophets is Aum Shinrikyo, the infamous Japanese organization responsible for a sarin gas attack on the Tokyo subway in 1995. Using a fictional group in Isaac Asimov’s Foundation trilogy as a model, Aum Shinrikyo portrayed itself as “an elite group of spiritually evolved scientists forced to go underground during an age of barbarism so as to prepare themselves for the moment ... when they will emerge to rebuild civilization" (Lifton 258). Innocuous though Asimov’s science fiction may seem, his eschatological vision for the future resonated deeply with those of a similar religious paradigm.

Scientology, one of the largest scientistic cults today, was also derived from sci-fi literature. Raschke explains:

L. Ron Hubbard, architect of the controversial religion known as Scientology, openly and consciously decided to convert his science fiction work into a working belief system upon which a "church" was set up. (303)

Bainbridge feels that Scientology is one of the most promising models for the emergent world religion:

Today there exists one highly effective religion actually derived from science fiction, one which fits all the known sociological requirements for a successful Church of God Galactic. I refer, of course, to Scientology. (no pagination)

As a derivation of science fiction, Scientology inherited a central feature of the genre: Darwinism. In Dianetics, Scientologist high priest L. Ron Hubbard reveals the movement's adherence to evolutionary thought:

It is fairly well accepted in these times that life in all forms evolved from the basic building blocks: the virus and the cell. Its only relevance to Dianetics is that such a proposition works--and actually that is all we ask of Dianetics. There is no point to writing here a vast tome on biology and evolution. We can add some chapters to those things, but Charles Darwin did his job well and the fundamental principles of evolution can be found in his and other works. The proposition on which Dianetics was originally entered was evolution. (69; emphasis added)

Darwinian thought is especially evident in Scientology's preoccupation with survival. In Dianetics, Hubbard opines: "The dynamic principle of existence is survival" (52). In this statement, one can discern echoes of the Darwinian mantra: "Survival of the fittest." Hubbard proceeds to enumerate four dynamics of survival. It is within the fourth dynamic that the astute reader will recognize Darwinism's corresponding religion of self-deification: "Dynamic four is the thrust toward potential immortality of mankind as a species"(53; emphasis added). Of course, immortality is a trait reserved only for gods. The New Age religious theme of man's evolutionary ascent towards apotheosis becomes evident.

Upon closer examination, the occult elements of Scientology become more apparent. The “Church” practices “initiatory grades not unlike Freemasonry” and adheres to a “cosmology highly reminiscent of Theosophy” (Keith, Casebook on Alternative Three, 69). In addition to these suspicious characteristics, the “Church’s” iconography sports a cross that practically mirrors Crowley’s insignia in The Book of Thoth (Keith, Casebook on Alternative Three, 69). Yet, this religious movement enjoys greater notoriety than the average underground cult. Scientology has attracted numerous luminaries to its fold. Tom Cruise and John Travolta are just two of the many celebrities who embrace this scientistic faith. With such widespread acceptance and impressive financial clout, Scientology certainly does meet “all the known sociological requirements for a successful Church of God Galactic.”

Eventually, Hubbard's church of Scientology "suffered religious schisms which spawned other cults" (Bainbridge, "Religions for a Galactic Civilization,” no pagination). One of the resulting sects was the Process Church of Final Judgment, a satanic cult that was the subject of a five-year ethnographic study conducted by Bainbridge ("Social Construction from Within: Satan's Process," no pagination). Enamored with the group, Bainbridge praised the Process Church as a "remarkably aesthetic and intelligent alternative to conventional religion" ("Social Construction from Within: Satan's Process," no pagination). A deeper examination of this scientistic cult reveals that its adherents probably retained much of the Darwinian thought intrinsic to its progenitor, Scientology. One case in point is the theology of the group's founder, Robert de Grimston. Bainbridge delineates this theology:

Robert de Grimston's theology was Hegelianism in the extreme. For every thesis (Christ, Jehovah) there was an antithesis (Satan, Lucifer), and the cult aimed to achieve a final synthesis of all these dichotomies in the rebirth of GOD. Indeed, one way of explaining the failure of The Process is to note that it promised a Heaven on earth to members, yet it delivered something less. ("Social Construction from Within: Satan's Process," no pagination)

Like Processean theology, Darwinian evolution also exhibits an inherently Hegelian framework. The organism (thesis) comes into conflict with nature (antithesis) resulting in a newly enhanced species (synthesis), the culmination of the evolutionary process (Marrs 127). A similar dialectical framework was distilled in an allegorical form by H.G. Wells. W. Warren Wagar explains:

In the symbolic prologue to The Undying Fire, he [Wells] even likened the opposition of essence and existence to the interplay of good and evil. God was here represented as the inscrutable creator, who created things perfect and exact, only to allow the intrusion of a marginal inexactness in things through the intervention of Satan. God corrected the marginal uniqueness by creation at a higher level, and Satan upset the equilibrium all over again. Satan's intervention permitted evolution, but the ultimate purpose of God was by implication a perfect and finished and evolved absolute unity.(104-05)

The Processeans shared Wells' notion of Satan, which portrayed the Devil as a necessary element of instability:

For Processeans, Satan was no crude beast but an intellectual principle by which God could be unfolded into several parts, accomplishing the repaganization of religion and the remystification of the world. (Bainbridge, "Social Construction from Within: Satan's Process," no pagination)

This portrait of an ongoing dialectical conflict echoes the Masonic dictum: Ordo Ab Chao (Latin for “Order out of Chaos”). The dialectical process underpins evolution, which was diffused through the Masonic doctrine of "becoming." The final goal of a repaganized world synchronizes very well with Freemasonic occultism. All comprise the new religious consciousness being promulgated by science fiction. This is the future that the masses are being conditioned to accept by the prophets of sci-fi predictive programming.

In Religion and the Social Order, Bainbridge presented the following mandate: It is time to move beyond mere observation of scientistic cults and use the knowledge we have gained of recruitment strategies, cultural innovation, and social needs to create better religions than the world currently possesses. At the very least, unobtrusive observation must be supplemented by active experimentation. Religions are human creations. Our society quite consciously tries to improve every other kind of social institution, why not religion? Members of The Process, founded mainly by students from an architecture school, referred to the creation of their cult as religious engineering, the conscious, systematic, skilled creation of a new religion. I propose that we become religious engineers.

To understand the new faith being sculpted by technocratic "religious engineers" like Bainbridge, one need only look to Scientology and the Process Church. Both of these scientistic cults, awash in Darwinism and other occult doctrines, are microcosms for an emergent one-world religion.

Of course, a new world religion requires a new world messiah. Again, science fiction has played an integral role in preparing the masses for such an eventuality. One of the most significant pieces of messianic sci-fi predictive programming is Steven Spielberg's E.T. The central theme of the film E.T. is most succinctly encapsulated in the familiar shot that also adorned many of the movie's publicity posters. Of course, this is the shot of the outstretched hand of the movie's human protagonist touching the glowing fingertip of an alien hand reaching downward.

The symbolic meaning embedded within this image becomes evident when compared with Michelangelo's Sistine Chapel painting. Like the thematically axial shot in E.T., Michelangelo's portrait presents Adam "with a raised arm and in fingertip union with God" (Taylor 377). The semiotic synchronicity between these two pictures is clearly religious. Spielberg's pivotal shot in E.T. is an intertextual reference to Michelangelo's Sistine Chapel painting.

Both appear to be premised upon the Christian theme of God communing with His own creation. The ministry of Jesus Christ, whom Christians believe to have been God incarnate, tangibly enacted this theme. Reiterating this theme, Spielberg's film features an extraterrestrial "messiah" who reproduces many of Jesus' miracles. The most significant "miracles" performed by this visitor is its own resurrection and ascension into heaven. Yet, despite these ostensible Christian elements, Spielberg's film cannot be construed as a "Christian allegory." Both instances, it should be noted, are explained in a naturalistic context. More specifically, the "resurrection" is merely the creature's exceptional immunological response to Earth's bacteria and the "ascension" evacuation via a waiting spacecraft.

Yet, Spielberg's bowdlerization of Christian theology is anything but new or innovative. E.T. merely continues a tradition embodied by Michelangelo's Sistine Chapel painting. The portrait departs from the traditional Christian paradigm concerning the Genesis account and humanity's relationship with its Creator. Taylor explains how Michelangelo's painting deviates from the traditional Genesis account:

Unlikely as this may seem, it is, nevertheless, a remarkable fact that when painted in 1508 Michelangelo took the bold step of departing from the biblical account of the creation of man to depict what is today seen to be a theistically evolved version. Prior to this time, artists had stuck to the Genesis description of a non-living being made from the dust of the ground becoming a 'living soul' by the infusion of God's breath (Genesis 2:7). Michelangelo's now famous painting of the creation of Adam shows a human form quite evidently alive with a raised arm and in fingertip union with God. The question this painting raises is that since the creature is alive, what kind of pre-Adamic being does it represent? Enterprising Jesuit teachers have seized upon this as historical vindication of the truth of theistic evolution, so that the creature depicted must then be some kind of advanced anthropoid. There can be absolute certainty that nothing could have been further from Michelangelo's mind, yet the Greek influence and tendency to rationalize revelation is represented symbolically throughout the entire painting, not in style, but by the insertion of Greek sibyls between the Old Testament prophets.” (377)

Like Michelangelo's portrait, Spielberg's E.T. attempts to reconceptualize man's relationship with the heavenly. The film is set in the modern age of science, a time when mystical cosmology has been supplanted by human reason. This contemporary cultural milieu is one governed by scientism. In this context, the human protagonist of E.T. represents an Adept or, as they are called in esoteric circles, an Illuminatus ("illuminated one"). With his evolutionary development augmented through extraterrestrial intervention and a paradigm shift just on the horizon, Spielberg's human protagonist is the next in a long line of Avatars. The extraterrestrial visitor is an anthropomorphic representation of Prometheus, who imparts the torch of Wisdom unto man.

The fingertip union between terrestrial anthropoid and extraterrestrial anthropoid represents the religious mandate for the creation of a new scientistic faith. Through sci-fi predictive programming, filmmakers like Spielberg could be serving as "religious engineers" in the construction of a new messianic legacy. However, this savior is anything but the Christ of Christianity. In essence, E.T. is the cinematic rallying call for the reengineering of religions. According to the Scriptures, God made man in His own image. According to the hidden "religious engineers," it is man's time to return the favor.

Another case in point is George Lucas’ Star Wars films. Lucas presents his conception of the coming New Age Messiah in The Phantom Menace. The chosen one is Anakin Skywalker, who will later become the infamous Darth Vader. During the course of the film, audiences learn that Anakin was “divinely conceived.” Anakin’s mother says, “There was no father, that I know of... I carried him, I gave him birth... I can't explain what happened.” The audience later learns that Anakin was spontaneously generated by midi-chlorians, microscopic organisms that “reside within all living cells and communicates with the Force.” Astute viewers will automatically identify the evolutionary theme of abiogenesis, which mirrors the Kabbalistic concept of the golem.

The golem of Anakin Skywalker learns to harness and control the Force, which represents Lucas’ animistic conception of God. Humanity really comprises a single organism, which is gradually evolving (notice the commonality between this theme and the elitist “bee hive” conception of mankind). In its final evolutionary stage, the monistic singularity of Man becomes God. Following the Theosophical tradition, Anakin becomes an ascended master and is apotheosized in Return of the Jedi. This myth is gradually becoming the Weltanschauung of Western civilization. In an interview with Christianity Today, Dick Staub stated:

A myth is a story that confronts us with the "big picture," something transcendent and eternal, and in so doing, explains the worldview of a civilization. Given that definition, Christianity is the prevailing myth of Western culture and Star Wars is a prevailing myth of our popular culture. (no pagination)

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Evidently, Lucas and Spielberg are just two of the many filmmakers that are answering Bainbridge’s mandate for “religious engineering.” Their science fiction is birthing a new world religion, a Church of God Galactic. Moreover, they unwittingly play a role in the elite’s Weltanschauungskrieg against Western civilization. As people progressively adopt the monistic conception of humanity, the elite’s “bee hive” model for society advances closer towards tangible enactment.

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 "Social Construction from Within: Satan's Process." Excerpted from The Satanism Scare, edited by James T. Richardson, Joel Best, and David G. Bromley, New York: Aldine de Gruyter, pages 297-310, 1991.
3 "New Religions, Science, and Secularization." Excerpted from Religion and the Social Order, 1993, Volume 3A, pages 277-292, 1993.
4 "Memorials." Excerpted from Social Sciences for a Digital World. Edited by Marc Renaud. Paris: Organisation for Economic Co-Operation and Development, 2000.
5 Daniel, John. Scarlet and the Beast: Volume II. Tyler, Texas: JKI Publishing, 1994. deParrie, Paul and Mary Pride. Unholy Sacrifices of the New Age. Westchester, Illinois: Crossway Books, 1988.
6 Daugherty, William. A Psychological Warfare Casebook. New York: Arno Press, 1979.
7 deParrie, Paul and Mary Pride. Unholy Sacrifices of the New Age. Westchester, Illinois: Crossway Books, 1988.
8 Editors of Executive Intelligence Review. Dope Inc. Washington, D.C.: Executive Intelligence Review, 1992.
9 Epperson, Ralph. The Unseen Hand. Tucson, Arizona: Publius Press, 1985.
10 Ferguson, Marilyn. The Aquarian Conspiracy: Personal and Social Transformation in the 1980s. Los Angeles: J.P. Tarcher, Inc., 1980.
11 Griffin, Des, Fourth Reich of the Rich, Oregon: Emissary Publications, 1995.
12 Hoffman, David. The Oklahoma City Bombing and the Politics of Terror. 1998. The Constitution Society.
13 Howard, Michael. The Occult Conspiracy: Secret Societies-Their Influence and Power in World History. Vermont: Destiny Books, 1989.
14 Grigg, William Norman. “Revolution in America.” The New American Vol. 12, No. 4 (1996): 4-10.
15 Guthrie, Stan. “Dick Staub on the Star Wars Myth.” Christianity Today 17 May 2005.
16 Hubbard, L. Ron. Dianetics. Los Angeles, CA: Bridge Publications Inc., 1986.
17 Huxley, Aldous. The Doors of Perception. New York: Harper & Row, 1970.
18 Jasper, William F. “Silk Hats and Brown Berets.” The New American Vol. 12, No. 4 (1996): 33-36.
19 Keith, Jim. Casebook on Alternative Three. Lilbum, Georgia: Illuminet Press, 1994. ---. Mind Control, World Control. Kempton, Illinois: Adventures Unlimited Press, 1997.
20 Kunen, James. The Strawberry Statement. New York: Random House, 1968.
21 Lifton, Robert Jay. Destroying the World to Save It: Aum Shinrikyo, Apocalyptic Violence, and the New Global Terrorism. New York: Owl Books, 2000.
22 Marrs, Texe. Circle of Intrigue. Austin, TX: Living Truth Publishers, 1995.
23 Raschke, Carl A. Painted Black. New York: Harper Collins Publishers, 1990.
24 Rose, Seraphim. Orthodoxy and the Religion of the Future. 1975. Platina, CA: Saint Herman of Alaska Brotherhood, 1996.
25 Rubin, Jerry. Do It! New York: Ballantine Books, 1970. Zahner, Dee. The Secret Side of History: Mystery Babylon and the New World Order. Hesperia, California: LTAA Communications Publishers, 1994.
26 Wagar, W. Warren. H.G. Wells and the World State. New Haven, CT.: Yale UP, 1961.
27 Witters, Patricia Jones and Weldon Witters. Drugs and Society: A Biological Perspective. 1983. Boston: Jones and Bartlett Publishers, 1986.
28 Vernier, J.P. "Evolution as a Literary Theme in H.G. Wells's Science Fiction." H.G. Wells and Modern Fiction. Ed. Darko Suvin and Robert M. Philmus. New Jersey: Associated UP, 1977.

© 2005 Phillip D. Collins - All Rights Reserved

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Author Phillip D. Collins acted as the editor for The Hidden Face of Terrorism. He has also written articles for Paranoia Magazine, MKzine, NewsWithViews.com, and B.I.P.E.D.: The Official Website of Darwinian Dissent and Conspiracy Archive. He has an Associate of Arts and Science.

Currently, he is studying for a bachelor's degree in Communications at Wright State University. During the course of his seven-year college career, Phillip has studied philosophy, religion, and classic literature. He also co-authored the book, The Ascendancy of the Scientific Dictatorship: An Examination of Epistemic Autocracy, From the 19th to the 21st Century, which is available at: [Link]

E-Mail: collins.58@wright.edu


 

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Skinner developed a “technology of behavior” by which human nature could be conditioned and manipulated. Skinner believed that, as desirable behaviors were promulgated within the human herd, the ideal society would eventually emerge.