12 Quotes on "Change" Via Elite Hijacking Of So Called "Education"

Education for Social Change

SEPTEMBER 18, 2012

Education has long been recognized as a major tool for social transformation. The latest edition of Forcing Change, which has been up for a while and available for download to Forcing Change members, focuses on this education-transformation paradigm.

Here are some quotes, from diverse sources, highlighting education for social change.

1. “I have suggested that the textbooks be rewritten in terms of right human relations and not from the present nationalistic and separative angles… To all of these I would like to add that one of our immediate educational objectives must be the elimination of the competitive spirit and the substitution of the cooperative consciousness.”

- Alice Bailey [a leading occultist who influenced Robert Muller, founder of the United Nations World Core Curriculum], Education in the New Age (Lucis Trust), p.74.

2. “Educational institutions play an important part in most societies as agents of social control, cultural change, and, not least, social selection.”

- A.H. Halsey, “Education and Social Selection,” Power and Ideology in Education (Oxford University Press, 1977), p.167.

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Immanentizing the Eschaton: The Gnostic Myth of Darwinism and Socio-political Utopianism

- by Phillip D. Collins ©, Mar. 28th, 2005

Darwinism and the Rise of Gnosticism

With the publication of The Da Vinci Code and the release of the Matrix films, Gnosticism has experienced a cultural revival in the West. Is the rise of Gnostic thinking simply a fleeting trend, like the outrageous clothing that Britney Spears or Christina Aguilera wear one day and never don again? Perhaps. Yet, it is interesting to note that the popularization of Darwinian evolution preceded Gnosticism's ascendancy in the West. The significance of this fact becomes evident when one reads the words of Dr. Wolfgang Smith:

“As a scientific theory, Darwinism would have been jettisoned long ago. The point, however, is that the doctrine of evolution has swept the world, not on the strength of its scientific merits, but precisely in its capacity as a Gnostic myth. It affirms, in effect, that living beings created themselves, which is in essence a metaphysical claim… Thus, in the final analysis, evolutionism is in truth a metaphysical doctrine decked out in scientific garb. In other words, it is a scientistic myth. And the myth is Gnostic, because it implicitly denies the transcendent origin of being; for indeed, only after the living creature has been speculatively reduced to an aggregate of particles does Darwinist transformism become conceivable. Darwinism, therefore, continues the ancient Gnostic practice of depreciating ‘God, the Father Almighty, Creator of Heaven and earth.’ It perpetuates, if you will, the venerable Gnostic tradition of ‘Jehovah bashing.’ And while this in itself may gladden Gnostic hearts, one should not fail to observe that the doctrine plays a vital role in the economy of Neo-Gnostic thought, for only under the auspices of Darwinist ‘self-creation’ does the Good News of ‘self-salvation’ acquire a semblance of sense.” (242-43)

In light of this intriguing observation, one could view the current rise of Gnosticism as the natural corollary of Darwinism's unquestionable epistemological primacy in the West. The current Gnostic revival could represent the next stage of Darwinism's metastasis.

It is interesting to note that the British Royal Society, the Masonic institution responsible for the promulgation of Darwinism, rigorously imposed a division between science and theology upon the halls of scientific inquiry. Webster Tarpley characterizes this division as "literally Gnostic." Indeed, the restriction of scientific research to the corporeal machinations of nature is redolent of Gnostic thinking. It is a distortion of Platonic metaphysics, the conceptual framework of which emphasizes a separation of the corporeal (the Becoming) and the incorporeal (the Being). This framework bears close resemblance to the traditional Christian Weltanschauung, which divides existence into the spiritual and the physical. However, Gnosticism rejected the Christian Eschaton of heaven and hell. This is where the distortion begins.

According to Gnosticism, the physical universe is hell. Corporeal existence is a prison that fetters man through the demonic agents of space and time. However, through revelatory experience (gnosis), the sensate being of man could be transformed and this hell could become heaven. Guided by this Gnostic axiom, the Freemasonic Royal Society redirected scientific attention exclusively towards the material world. By focusing scientific efforts upon the temporal spatial realm, the members of the Royal Society probably hoped to see the eventual transformation of the irredeemable physical realm into the "immanentized Eschaton" of an earthly heaven.  (Read More...)

How The "Dialectic" Works to Change Culture