The Final Stage of the Revolution - technocrats, occultists, elites and sexual rights.

 

 

Western Churches in their rather ineffectual and half-hearted attempt to resist the sexualisation of our society (sometimes turning into their full abject surrender to the agenda) are often accused of being obsessed by sex.  Of course the real problem for the churches is they are trying to survive and perhaps even rescue the sinners in an age dominated by sexualisation.  It is becoming all the more apparent that in the 1960s there was not so much a social and sexual revolution as a major project in social engineering directed by elites in power.

The CIA now acknowledges its own involvement in the cultural revolution of the 1960s with the MK Ultra project encouraging drug usage and in other manipulation with the promotion of abstract art against traditional forms, by supporting artists such as Jackson Pollock, or in promoting radical politics such as backing Frankfurt School philosopher Herbert Marcuse.  In terms of drug usage, sexualisation of society and feminism it seems highly likely the CIA was generally involved. Ostensibly this was to present a Western society as “free” and avante garde in contrast to the Soviet Union’s oppressive restrictions and its Soviet realism in art.  While the early USSR had been extreme in its social progressivism after the Revolution, this changed during the Great Patriotic War.  Stalin, party to the original social liberalisation, recognised to win the War and defeat the Nazi threat he needed to give people access to their churches again, bring a halt to abortions and homosexuality and restore some level of traditional values again.  For pragmatic reasons, the Soviet Union had dispensed with the path to moral degeneracy; in a couple of decades time, the West fully embarked upon moral degeneracy during the 1960s.

There was perhaps more to it than merely a good propaganda opportunity to present the United States as the land of the free.  On both sides of the Atlantic, elite intellectuals shared certain progressive ideals often meant to be achieved by sinister methods.  Eliminating religious faith, sexual liberation, feminism, eugenics and an all-powerful State were the ideals of the Transatlantic elites.  Important families -  the Rockafellas, the Rothschilds, the Huxleys, the Darwins were part of an elite linked to progressivism.  The Fabian idea of a slow technocratic revolution promoted by the Webbs, H G Wells’ vision of a new world, Betrand Russell’s dry atheism, all were complementary to each other in an overarching elite and anti-Christian idea of progress.  Valiant opponents spoke out such as G K Chesterton, C S Lewis via his novels, even George Orwell from a non-traditional perspective.  What is sometimes overlooked is the fascination with the occult sitting alongside commitment to atheism and a religious scientism amongst these elites.  Secret societies were popular.  There was undoubtedly an elite agenda following in the tradition of the Eighteenth Century Enlightenment, secret societies and the French and American Revolutions.

It is important to understand that atomisation and Socialist Revolution go hand in hand.  The real technocratic Socialism of Wells, Mr and Mrs Webb or Russell, rather than the small s socialism of a Schumacher.  And we should not be too distracted by Socialism, an ideology that has probably served its purposes – one of which was to violently destroy Holy Rus and another to achieve a type of Benthamite panoptican.  An obsession with free love, population control and elite power were the Babel preoccupations of the Western elites at the beginning of the last Century.  A brave new one- world government would be achieved by the elites managing the talking monkeys (a degraded view of Man and rejection of Man as the imago dei).

Combined with this were to come structural economic changes that created an opportunity to implement the final revolution.  As capitalism moved from its Fordist stage which had been aided by social engineering to replace the extended family by the nuclear family, the capitalists in the late Twentieth Century now needed dislocated individuals, they needed women in the workplace and a certain cosmopolitan rootlessness as capitalism in the West became global, factories moved abroad, migrants were brought in as labour.   In the Post War era manufacturing’s time in the West was limited.  It was not only militant unions that destroyed industry.

Throughout the sixties Governments still obviously dominated by liberal elites passed laws that “liberated” or atomised us.  Instead of living a life in a context of traditional values and responsibilities we were encouraged by legal changes and engineered popular culture to think what was good was what was pleasurable and aided my passions and appetites.  Homosexuality and abortion were legalised.  Divorce was made easy.  In America elite liberals had pushed for the creation of an effective contraceptive to break people from the responsibilities of child bearing (an early transhumanist move). This further facilitated the shifting of women out of the family home and into the workplace, usually into lowly jobs trying to find money for childcare.  Racial hatred laws were introduced for what would be the inevitable future multiculturalism of an increasingly global capitalism based on shifting cheap labour from poorer countries into richer countries.  They would be a means to prevent discontent boiling over in the face of mass migration.  Whatever the merits of such laws, they were drafted with an eye on the plans for the future.   

Most central to everything was the sexual relationship.  If the most personal and sacred encounter between two people, the act at once most intimately physical and spiritually unifying could be extracted from the sacramental union of marriage and taken out of the family home and was no longer between two spouses, but rather made casual, then alienation and atomisation would be achieved.  The powerful elites, with their occultist interests and their Darwinian reduction of men to mere intelligent apes saw the power of sexual desire.  If taken off the yoke of social taboos unrestrained sexual desire would create a new race who could never really connect, who were driven by their passions, which they felt it was their right to sate.  Harm between persons and distrust would turn us into the isolated individuals subject to anomie and self-loathing, but preoccupied with our rights, and the technocrats knew they would be able to control people thus demoralised.  We would become exactly the sort of alienated and isolated individuals that would be passive in the face of an ever encroaching progressive system.  Furthermore if deviant relationships could be promoted, the family would be undermined, the greatest bulwark as Chesterton pointed out against the oppressive State.

Another development was in the elite’s favour – the invention of television.  The visual image is far more powerful than the spoken word of radio (already a propaganda tool).  Serials with popular characters were written pulling at the heart strings to make radical changes in what was socially acceptable achievable.  The social revolutionary themes of freemason Mozart’s operas entered popular culture with narratives of oppressive patriarchs being ridiculed.  The propaganda would develop to actively promote what was once seen as taboo in sitting rooms across the country, via that glowing, talking box.  With the removal of the Lord Chamberlain’s role television could be used to push boundaries of taboos until unwittingly a conservative society would become liberal.  In America former propagandist Edward Bernays had already utilised the social-engineering potential of advertising.

And so the elites who long planned this seem to have achieved their goal.  The bread and circuses of entertainment, sexual promiscuity, LGBT, and the impact of feminism have all helped towards Malthusian goals of population reduction.  People are unable to think as they focus on consumption.  Churches are in decline.  Marriage is in decline.  These are the very aims of those Occultist progressives at the start of the Century.    What is more they cannot tolerate the survival of any foreign government not fully on board with the revolution of “liberation”.  International tensions are therefore escalated to pressurise countries to abandon not only economic freedom from debt to globalist institutions, but also their traditional values.  Western NGOs are often focused not only on protecting human beings from oppressive regimes, but more on promoting the new subverted values of the revolutionary West.  So much so that the six-coloured banner of LGBTQ+ has come to be seen as a flag of globalist imperialism in many non-Western countries.

The “rights” of sexual freedom, from heterosexual promiscuity to LGBT are now being used to increase the reach of the Panoptican, so that speech is suppressed if it makes a case for a return to traditional values.  The surveillance system via the State and Big Tech is the other side of the revolutionary coin to the “rights” rhetoric.  And so in the name of freedom not only have we been enslaved to our passions and appetites, isolated and atomised, but we have lost the freedom to speak out and question the agenda imposed by long-established families and secret societies that are in their deepest beliefs hostile to God, the Church and Tradition.

An Orthodox Englishman

 When this blog was commenced, the name chosen for it was “ a voice from the shires”.  This seemed most apposite given the focus of the blog was to promote a rural, royalist and sacramental, spiritual argument for English, even British, culture and tradition.

The mystical and Christian meaning of the Monarchy, the spiritual aspect of tradition, the sacred value of English countryside in our identity were of central importance and of concern to the blog in terms of arguing for their protection. There was an underlying Burkean perspective that set the paradigm and perspective of the blog.  This was the more neoplatonic and mystical side of Burke combined with his practical conservatism, as opposed to his more Whiggish elements.  The Burke who won over Wordsworth to conservatism, not the Burke who was himself won over by Adam Smith’s liberal economics.

A key turning point in my thinking was expressed in a blog I entitled A Orthodox Voice in a Western Wildnerness.  https://avoicefromtheshires.blogspot.com/2014/01/an-orthodox-voice-in-western-wilderness.html

Having been an advocate of the West, concerned about the encroachment of political Islam, arguing for the open society, as per the content of many of my early blogs, I was becoming increasingly alienated from the secularising and reductive spirit of Western liberalism very evident as imposed on other countries via our foreign policy and direct violence.  I began to notice that much of our foreign policy was a manifestation of this reductive universalism that wants to flatten out the world as a bleak wasteland of secularism and rational choice theory.  People will be nothing more than individuals, voters and consumers determined by their most petty passions.

In the particular blog mentioned above I applied Burke’s concept of wisdom of the ancestors to Church dogma and the role of the Church Fathers.  This inevitably put me in the camp of Orthodox theology, as contrasted against the individualism of Protestant interpretation of Scripture and the Roman Catholic idea of unilateral Papal infallibility unrestrained by Patristic Tradition.  Of course there was still a long way for me to go, especially in a spritiual rather than cerebral sense.

My interest in the mystical and spiritual aspect of our Monarchist and Christian constitution inevitably led to the recognition of a type of Byzantine idea of Symphonia that the British constitution strove for, in opposition to all the Victorian liberal constitutionalists from Bagehot to Dicey.  The sacramental nature of the mystery of the Coronation is of course rooted in Orthodox belief that is still there, hidden in the mists of our Orthodox past.  Encounters with British Orthodoxy helped me to understand that a rediscovery of our Orthodox past reconnects us with our mystical monarchy and our mystical countryside – but this is long-forgotten, written out of the Whig history.  Now forgotten it was  connected to our woods and sacred shrines long before 1066 and the arrival of schismatic Roman Catholicism with the Norman conquerors.

It was Constantinople not Rome that the Anglo Saxon aristocracy sort refuge.

With the Normans came  Anselm’s  theory of atonement that drastically distorted Christian understanding of the meaning of the crucifixion and resurrection, further solidifying the Great Schism.  This bargaining for eternal life and appeasing a vengeful God sank deep into the Western consciousness, combined unhealthily with Saint Augustine’s emphasis on Original Sin.

The Normans, those rootless marauders, who in Southern Europe would fight the Christian Empire in Sicily were content with a feudal God and a rationalistic faith.   

With our ancient Monarchy, preceding the Conquest, there has been an ongoing sense that there is something deeply rooted in the English past that is very different from the theologies and philosophies imposed by the post-Conquest aristocracy.  Not only did Norman England give Anselm a platform for his heresies, but it was also the home for the most damaging philosophy arguably in the West – the reductive nominalism of William of Ockham.  Somehow though the sense has remained that England contains a deep spiritual mystery far removed from Occamite nominalism, naïve empiricism, Hobbesian or Lockean liberalism and reductive and dehumanising utilitarianism.  That mystery is symbolised in our Monarchy in a very Orthodox sense and yet the Monarchy has also become a weapon of the veiled republic of the liberal secularists and nominalists.  This conflict is reaching its height with the coming coronation of a personally spiritual King linked to Orthodoxy, but also ideologically under the influence of the Globalist WEF.

There is a deep contradiction in England and it is contended here that it is because of the spiritual alienation from the Orthodox Church after the Conquest.  We have lived with a continuous tension between a knowing and worldly “realism” that reduces all to a worldly common-sense alienating us further from the spiritual life, tradition in a mystical sense, and from holistic existence and on the other hand authentic Christian tradition.  In accepting the Conquest perhaps the English have adopted a certain fatalism to a materialistic existence where the paradigm is essentially reductive.  In accepting their subjugation a deep cynicism has resulted.  But we know there was something more in our past, when we were still part of the Orthodox communion.

The Sixteenth Century break with Rome might have seemed like an attempt to rediscover the past – but the sacred objects of England were systematically destroyed, the shrines desecrated and an even more barren and reductive theology came to dominate, finally manifesting in regicide after a hundred years.  As the Pilgrimage of Grace showed, the ordinary people still placed value on the old faith.  While that faith came to be identified with Roman Catholicism, this was a striving back towards something yet more ancient.

We see this authentic striving in our country misdirected due to lack of knowledge.  People seek not Orthodoxy, but a pre-Christian paganism linked to our woods and fields.  Everyone knows there is something amiss, but not what is missing and instead people fall into a shallow and sentimental new -age paganism as an alternative to the continued propaganda of the world now promoted by the likes of Richard Dawkins, a man rooted in the world and establishment of the power of the Conquest.

It is in figures such as C S Lewis, in his Anglicanism, even Tolkien and Chesterton in their English Catholicism, Philip Sherrard, who perhaps like our new King flirted a little too much with Perennialism, and of course Kallistos Ware, that Oxford convert, author and bishop who embodies a certain familiar Englishness, and yet is valued and held in the highest regard throughout the Orthodox world – so that at his funeral in England, Moscow and Constantinople were united again despite the geopolitical crisis over Ukraine.

We all have a sense that there is something in our English past we have lost contact with.  While the Sophists, economists and calculators along with neocon warmongers and Atlanticists, the economic and social neoliberals are the voice of the British State, we know intuitively that the English spirit is something far contrary to this. 

It was in part through applying Burke in a way he could not have imagined that it was possible for me to understand the coherence and power of the ancient faith, the apostolic faith from Christ’s disciples in an unbroken line through the Fathers to the Church of today.  There was much more to discover in a spiritual rather than rationalist way.  While discovering the Orthodox faith has opened the doors of Russian and Greek culture, it has also meant a deeper and fuller understanding of what it really means to be English and to belong to “this sceptred isle”, this truly Christian country underneath all the economic and social liberalism, the materialism, the secularisation, the bureaucracy and the love of Mammon.  The spirit of Orthodoxy is still here, if we only look for it and that starts with a recognition that Englishness is not to be found in the utilitarians, the free-marketeers, the liberals, the atheists, the nominalists, those who have accommodated themselves to the catastrophe of the Conquest and the consequent cynicism in high places that results from authority being seized a thousand years ago with a Nietzschean will to power, against the spirit of the Beatitudes and in alienation from the Church, the authentic Church – the Orthodox Church.  The real counter-revolution is not in political activity, it is in rediscovering our own ancient connection to the Orthodox Church.  I have done so by joining the Orthodox Church and specifically the Moscow Patriarchate, which has recently recognised the ancient saints of this island before the Great Schism.  It will seem strange to many, but I have rediscovered the faith of my forefathers through Russia.

The Devil is in the detail

 Surely it is deeply troubling and unsettling to people of faith, whether they be zealous in conviction or just vaguely assenting to the faith of their forefathers, that at baptism the established Church will offer the option not to refer to sin.  This may well blend in with our choice-based, consumerist society, but is it not surely profoundly contradictory to ignore sin and the Devil at the very moment he and his ways are to be renounced?  Of all the services at which to ignore the Devil, surely the sacrament of Baptism is the last at which this should be done.

It may be argued that this is merely a trial, evil is still mentioned, it is only an alternative and no definite decision has been made.  It is my concern that a trial alone and its being targeted at the least religiously-aware congregations suggest the Church does not recognise the gravity of what it is doing.  It just should not have gone down this road in the first place.

In my blogs I have often praised the Church of England as an important force for good and I passionately believe in the need for an established Church, but when such a vital piece of doctrine as the existence of a personified force of evil is denied, one can only assume that the established Church has been corrupted at least by the society it is meant to evangelise and at worst corrupted by the very force it is attempting to sweep under the carpet.

C S Lewis pointed out in his Screwtape Letters that the Devil is at his most powerful when he is thought of as an unbelievable caricature.  It seems as though modern Anglican theology does not spend much time on the personification of Evil.  One does not have to be a Manichean to recognise a malevolent and fallen force that deceives and leads astray; one simply needs to read Scripture clearly rather than through the prism of over-intellectualised theology.

In England it must be the case that for the maintenance of a Christian society the established Church is a significant and indeed vital factor.  Disestablishment would seem to be a renunciation of the whole of society’s Christian heritage and the reduction of Christianity to a disconnected sect.  It is however possible to believe in establishment and yet be very troubled by the direction that the established Church is taking.

In many ways, through its rootedness in communities, through its links with Royalty, through school education, through its sanctifying of national celebration or mourning and indeed family occasions for the irregular attendee, through weddings, funerals and of course christenings, the Church of England ensures Christ remains at least a small part of all our lives and that everyone is part of a parish.  Such a role requires a different tone from the free churches or the Church of Rome, in that these other parts of the Universal Church are completely separated from the State.  However, as T S Eliot argued in his essay on the Christian Society, the purpose of an established Church must be to Christianise our society; it most certainly is not to live-and-let-live. 

It is also pointed out by Eliot that an established Church can be corrupted and is particularly at risk through its connexion with the State. For this reason its hierarchy may from time to time need to come under attack from the community of Christians.  In the case of ignoring the Devil, has not the Church been corrupted to please the existing, liberal, multiculturalist establishment, which advocates free choice and non-condemnation as its values or rather non-values?

Is the Church not also failing in its pastoral responsibilities to those who are least familiar with their forefathers’ faith?  If a personified, fallen deceiver is kept secret and hidden and moral dilemmas are simply portrayed as a matter of autonomous choosing rather than a matter of the risk of being led astray, are we not joining the predominant idolatry of choice and subjectivity that the Church should be crusading against?  How much more difficult it is to make the right choice, when your religious leaders tell you that there is no fallen angel attempting to tempt you and lead you astray!  It is all very well to say evil is within man just as good is within man, although this sounds more Quaker than Anglican, but an awareness of the Devil brings vigilance against sin.  Truly this secrecy about sin and the Devil at baptism is a dereliction of duty on the part of the established Church.