“Seriously though, this embrace of opposite ideologies is welding a religious Dualism among the Alienists. And that irreconcilable Dualism demands an immediate and absolute Irrationalism, the end of which is Solipsism. These folks are on the road to oblivion.”
The amazing things about these Reformed Alienist folks is that while they are Gnostic (all real reality is spiritual reality) in their appeal that spiritual truths negate corporeal truths they end up supporting cultural Marxist (all reality is material reality) positions in terms of their support of the idea that there is no such thing as races but only the human race. The Reformed Alienist position that racial or ethnic distinctions don’t exist or aren’t important once someone becomes a Christian puts them in the Gnostic place of insisting that spiritual reality is all reality and yet, as just noted, this leads them to the same place of the Cultural Marxists who are forever championing the indiscriminate Brotherhood of all men. Ironically the Reformed Alienists have joined in a choir with both the Gnostics, and Cultural Marxists and are singing together,
“I believe in the Kingdom Come
When all the colors will bleed into one
Bleed into one.
But yes, I’m still running….
But I still haven’t found
What I’m looking for.
But I still haven’t found
What I’m looking for.”
So with the Reformed Alienists you have the (hopefully) unintended collision and combination of Gnosticism and Cultural Marxism where in one movement you have existing two polar opposite worldviews. Seriously, the only difference I find between the Reformed Alienist worldview and the worldview of the Gnostic or Cultural Marxist is that for the Reformed Alienist the “colors all bleeding into one” will be Christian Utopia while for the Gnostics and Cultural Marxists the “colors bleeding into one” are humanist postmillennial colors. When trying to reason with these people one quickly senses that one is counseling someone who is bi-polar. When interacting with these Reformed Alienists one wonders wh0 will respond, Mr. Gnostic or Mr. Cultural Marxist or both at the same time?
What we need to understand, in order to attempt to comprehend this phenomena, is that the pure spirituality of Gnosticism and the pure ‘matter,’ of materialism, are correlatives of each other. If all is spirit then matter must be interpreted as spirit and if all is matter then even spirit must be interpreted as matter. Since both the spiritual and the material are necessary for proper distinguishing in God’s reality, the Gnostic and the materialist refute each other, yet they must steal from each other to get their faulty worldview off the ground. They both can point out that the other needs what he has to make his opponent’s view reasonable; and they each must surreptitiously make use of the other one’s principle in some way in order to make each of their own views have some appearance of being reasonable. As such even though materialism and Gnosticism are philosophically opposite it really is not surprising to find both of them end up being part of the Reformed Alienist worldview, as contradictory as that seems, since both Gnosticism and materialism each end up advocating, intentionally or unintentionally, knowingly or unknowingly, that all reality is monist.
Since both unity and diversity are necessary for knowledge, the rationalist and the irrationalist refute each other, and they must steal from each other. They both can point out that the other needs what he has to make his opponent’s view reasonable; and they each must surreptitiously make use of the other one’s principle in some way in order to make each of their own views have some appearance of being reasonable.
With the Reformed Alienist we are right back to Van Til’s rational and irrational wash-women who are forever taking in each other’s laundry, only in this case it is the Gnostic irrationalist and the Cultural Marxist irrationalist who are taking in each other’s laundry and they each have the name of “Reformed Alienist.”
4 thoughts on “The Fusion of Gnosticism and Cultural Marxism in Reformed Alienism”
Occult expert Eliphas Levi put this spirit-matter dialectic in this manner:
“These Gnostics, says Eliphas Lévi, under the pretext of “spiritualizing matter, materialized the spirit in the most revolting ways…. Rebels to the hierarchic order, … they wished to substitute the mystical licence of sensual passions to wise Christian sobriety and obedience to laws…. Enemies of the family, they wished to produce sterility by increasing debauchery.”118”
Now, Marxism was originally born out of pantheistic Hegelian philosophy. Whereas orthodox Hegelianism is “hyper-spiritual”, claiming that all that is, is part of world spirit, Marx famously turned Hegel on his head and argued that all is matter. As Levi put it, “spiritualizing matter, Hegel and Marx materialized the spirit”. Hegelian ultra-spiritualism gave birth to Marxist ultra-materialism as a kind of natural sequel.
The Gnostic materialism will sweep all doubts on the wonderful blend the
hegellian laws make with Gnosticism.I dedicated 12 years of my life and before I pass out my work will disperse all doubts that hist .Gnosticism is
a dialectical monism towards an evolutionary panentheism.
Gnostic materialism will become an add on religion to every religion.There will be no men with one religion the same way that every man during his life time has his teeth cavities filled with a compound.Gnostic materialism
will be also the historic anthropology that will reveal Gods thinking up to
a certain level of precision.Everyone will be enlightened in the game Heplays
kind of clepsydra kaleidoscope between alpha and omega.
Here’s a direct ideological connection between Gnosticism and Marxism: Hegel, whose work served as the foundation of Marxist dialectics, was influenced by occult theosophical thought:
“Perhaps the most famous nineteenth-century study of Hermetic aspects in Hegel was Ferdinand Christian Bauer’s Die christliche Gnosis (1835). Bauer’s was one of the first works to attempt to define Gnosticism and to distinguish between its different forms. The term Gnostic is used very loosely even in our own time, and very often what would more properly be termed “Hermetic” is labeled “Gnostic” instead. (I will discuss the differences between the two in the next section.) After a lengthy discussion of Gnosticism in antiquity, Bauer argues that Jakob Boehme was a modern Gnostic, and that Schelling and Hegel can be seen as Boehme’s intellectual heirs, and thus as Gnostics themselves.
Thus far, however, the most influential English-language account of Hegel’s Hermeticism is Eric Voegelin’s. In his essay, “Response to Professor Altizer’s ‘A New History and a New but Ancient God’” Voegelin admits that “For a long time I studiously avoided any serious criticism of Hegel in my published work, because I simply could not understand him.” The turning point came with Voegelin’s study of gnosticism, and the discovery that, “by his contemporaries Hegel was considered a gnostic thinker:” Voegelin goes on to claim that Hegel’s thought “belongs to the continuous history of modern Hermeticism since the fifteenth century.”’ Voegelin’s principal statement on Hegel’s Hermeticism is a savagely polemical essay, “On Hegel: A Study in Sorcery,” referring to the Phenomenology of Spirit as a “grimoire” which “must be recognized as a work of magic — indeed, it is one of the great magic performances.””
And Alienists should always be reminded that racial levelling is logically accompanied by the levelling of sex and class – by Feminism and Communism, the abolition of unequal distinctions in the matters of gender and property.