Category: Scientific Dictatorship
by MAD, and Paul & Phillip D. Collins (May 10, 2007; originally published here on May 6, 2007)
MAD: Paul and Phillip, thank you so much for engaging in this discussion today, I’ve been looking forward to it. I recently had the opportunity to finish an e-book copy of your work The Ascendancy Of The Scientific Dictatorship (which you so graciously sent me), and it was a highly researched and impressive read. While we might have some differences of opinion regarding the religious aspect of things, I pretty much agree with the technical information you are providing, and think you’re right on the mark with the great majority of your conclusions. A highly recommendable book which deserves as widespread a readership as possible, it’s hard to argue with the copious amount of perspective you so articulately provide in this tome. Regular contributors at Conspiracy Archive and Raiders News Network, could you give us a little bit of background on some of those events which first gleaned your interest in the Scientific and Occult methodology that’s swiftly emerging today in the myriad forms of a New World Order?
Paul: My background begins in my late teens when we were living in Colorado. That particular state really rubbed off on us. At that time (the early 90s), Colorado was made up of people who were rugged individualists with a healthy suspicion of government. However, they were also real salt of the earth people who would give you the shirts off their backs. So, the whole anti-authoritarian environment really rubbed off on us. It was everywhere, including school. While we were in high school (we graduated in 1993), there was a sizeable anarchist crowd that was part of the school population. Cliques were frowned upon at our school and everyone was pretty close, your particular walk of life (e.g., metal head, hippy, preppy, anarchist, etc.) not withstanding. So, we were close to a lot of those anarchist kids. We didn’t really share all their views on how society should be arranged, but they did point out some very legitimate flaws with modern government (Clinton was President at the time, and they cut him absolutely no slack). Everyone at the time had a sense that something was not quite right, and that included myself. So, I got some books and began to read.
By Phillip Darrell Collins (August 1st, 2014)
Author’s note: The following is excerpted from the forthcoming book, Invoking the Beyond, which I am co-authoring with Paul David Collins.
In Romans 1:25, St. Paul pens the following comments concerning the practices of idolaters: “They changed the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed for ever.” St. Paul’s identification of the “creature” as the idolater’s surrogate for God elucidates a parallel between the ancient world and modernity. To understand this parallel, one must first examine the etymology of the term “creature.” “Creature” is derived from the Latin word creāre, which means “created thing.” The material cosmos qualifies as a “created thing” and, within the dominant cultural milieu of modernity, it is the material cosmos that tends to occupy the lofty status of divine. Today, the idolatry of the ancient world is expressed through the Weltanschauung of naturalism and enjoys pseudo-scientific sanctions with evolutionary theory.
Naturalism holds that nature brought itself into being without a Creator and continues to arrange itself through purely organic processes. Of course, structure and organization imply design, which, in turn, implies a Designer. Since the naturalist views nature as the originator of its own structure and organization, he or she is tacitly deeming nature a de facto designer. Essentially, the material world is hypostatized. Within the context of this discussion, the term “hypostasis” is being invoked to denote a fundamental, self-sufficient rational entity upon which all else is contingent. Ironically, those who advance the hypostatic depiction of the universe typically contend that their immanent surrogate for the Divine is anhypostatic. Yet, given the irreducibly teleological nature of their cosmology, such an anhypostatic characterization of the universe is not logically sustainable. Invariably, the elevation of the sensate cosmos to the status of the Divine results in the hypostatizing of the contingent universe, a reality tacitly underscored by the anthropomorphic terminology that scientific materialists tend to invoke in discussions concerning the material world. This hypostatic depiction of the universe provides the basis for the virtual apotheosis of material agencies and the enshrinement of immanentism.
Electronic communication and rapid transportation make possible a stifling world government. Techniques such as genetic engineering, psychoactive drugs and electronic control of the brain make possible a transformation of the species into docile, fully-obedient, 'safe' organisms.
- A philosophical critique of the fallacies and dogma of scientism
- Corroboration of the latter: climate alarmism has no philosophical, let alone scientific basis; it amounts to petty totalitarianism of would-be Philosopher Kings, at best
- Nikola Tesla in his own words
- Jon Rappoport on the Trilateral Commission’s secret influence – then (Carter) and now (Obama)
- Short article about Masonic Muslims during the 19th century (with good sources for further study)
- New study: Laid to Waste: Depleted uranium contaminated scrap in Iraq
- Good point on why the media deliberately downplayed (or ignored) the amply-documented monstrous deeds of convicted baby-killer extraordinaire, Kermit Gosnell, but fell over themselves to report on hyped reports of dead babies in a “septic tank”
- New book on Mormonism and masonry; meanwhile, previous studies have already documented the overt influence of the occult (alchemy, divining, kabbalah, astrology, hermeticism, antinomianism, divinization, rosicrucianism, “white magic” and the efficacy of witchcraft and sorcery – to name a few).
by Phillip D. Collins ©, Sept. 9th, 2006
Anatomy of a Weltanschauungskrieg
Historically, humanity has divided somewhat evenly into two diametrically opposed camps: those who subscribe to a spiritual, theistic Weltanschauung and those who do not. The philosophical milieu of ancient Greece illustrates this division. In the theistic camp, one would find the likes of Socrates and Plato. In the atheistic camp, one would find Democritus and Protagoras. While the more deistic philosophies of both Lucretius and Aristotle might present some exceptions to this division, one could convincingly argue that deism is little more than a camouflaged form of atheism.
Since the inception of the anti-theistic and anti-spiritual Weltanschauung, numerous permutations of this philosophical camp have emerged. Materialists, behaviorists, physicalists, functionalists, secular humanists, and Marxists are just a few of the resulting variants. To be sure, the countless theoreticians of these anti-theistic and anti-spiritual camps have had their occasional epistemological feuds. Yet, all share the same core metaphysical convictions: matter holds primacy and the ontological plane of the physical universe constitutes the totality of reality itself.
Of course, the anti-theistic and anti-spiritual Weltanschauung adamantly opposes most, if not all, religions. However, most contemporary movements that have ostensibly eschewed a spiritual outlook have sociologically behaved like religions. Communism and fascism are two such cases in point. How does one explain this paradox? It is this researcher’s contention that the anti-theistic and anti-spiritual Weltanschauung was spawned by an older religion. This religion is purely occult in character and, because it acted as the progenitor for the anti-theistic and anti-spiritual Weltanschauung, it remains deeply embedded within the ostensibly secular mind. Thus, even the most stridently secular movements are conceptually predisposed to religious thought and behavior. Ultimately, the anti-theistic and anti-spiritual Weltanschauung is designed to relocate the Eschaton of Heaven and Hell within the ontological plane of the physical universe. Simultaneously, it relocates God within man himself. The final result is a control ideology devoted to the transformation of prima materia and a secular religion devoted to the apotheosis of man.
by Paul and Phillip Collins ©, March 21st, 2006
The New Theocracy
In many ways, epistemology is like an economic system. With all the right theoreticians in all the right places, one can arbitrarily bestow epistemological primacy upon those paradigms that are most socially and politically expedient. In such a climate of epistemological suppression, academic and institutional barriers prevent competitors from accessing the ideational marketplace. Meanwhile, a self-proclaimed cognitive elite monopolizes the economy of popular thought. This oligopoly of knowledge, in short, amounts to an epistemological cartel, promoting its anointed ideologues and squelching cognitive dissenters.
Within the traditional theocratic power structures of antiquity, state sanctioned priesthoods constituted epistemological cartels. The Pharisees that engineered the crucifixion of Jesus Christ provide a stellar example. The Mystery cults of Mesopotamia supply another. In both cases, an elite few exercised rigid control over the knowable. In so doing, they maintained the socioeconomic dominance of political oligarchs. Within their authoritarian economy of thought, ideas like “liberty” and “human dignity” were appropriated no currency.
However, it was a state of affairs that would inevitably change. As the ruling elite’s religious institutions began to lose credibility with the masses, it became apparent that the oligarchs would have to adopt a more secular system of control. The result of this transformation was the emergence of what Aldous Huxley called a “scientific dictatorship.” Huxley explains:
by Phillip D. Collins ©, Feb. 10th, 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.
by Phillip D. Collins ©, Nov. 17th, 2005
One of the many dialectics that has divided humanity throughout history is spiritualism against materialism. As is typically the case with dialectics, the competing ideational entities involved in the conflict are not dichotomously related. Instead, they represent variants of metaphysical irrationality. One elevates the soul to the detriment of the physical body. The other elevates the physical body to the detriment of the soul. Invariably, the synthesis of these two results in cynical nihilism and the primacy of some authoritarian Gnosticism. It was just such a dialectical climate that Christianity successfully circumvented.
In the present cultural milieu, which is experiencing a resurgence of Gnosticism, one of Christianity’s primary goals should be to re-establish the human body as an object of reverence and avoid the morbid preoccupation with death that is intrinsic to the polar extremes comprising the aforementioned dialectic. Otherwise, Western civilization shall become a culture of death. If this sounds like an exaggeration, then one need only consider the case of Terri Schiavo. The state-sanctioned murder of Schiavo is a direct corollary of America’s descent into cultural nihilism and Gnosticism.