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Dialectical materialism: Difference between revisions
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With productive man as his rationalistic thesis, Marx evolved a rationalistic antithesis. By denying the inherent Spirit which Hegel found within nature, Marx made human nature the antithesis of the productive man. Human nature created by the rational will is obedient only to so-called rational laws (in contrast to the seemingly irrational law of love). | With productive man as his rationalistic thesis, Marx evolved a rationalistic antithesis. By denying the inherent Spirit which Hegel found within nature, Marx made human nature the antithesis of the productive man. Human nature created by the rational will is obedient only to so-called rational laws (in contrast to the seemingly irrational law of love). | ||
Marx perceived the interaction of his thesis and antithesis as illimitable class struggle. His synthesis is not Hegelian transcendence. He doesn’t see Spirit transcending itself, becoming more and more of God. He sees synthesis as death and destruction. And that is where the fallen ones have determined to take the cycles of the Trinity: to pervert its cycles and to create not eternal life, not the ascension, but death. | Marx perceived the interaction of his thesis and antithesis as illimitable class struggle. His synthesis is not Hegelian transcendence. He doesn’t see Spirit transcending itself, becoming more and more of God. He sees synthesis as death and destruction. And that is where the [[fallen ones]] have determined to take the cycles of the Trinity: to pervert its cycles and to create not eternal life, not the ascension, but death. | ||
Marx proposed that social progress is achieved only through conflict between old and new systems and that class struggle is the great motive power of history.<ref>“The history of all hitherto existing society is the history of class struggles,” ''The Manifesto of the Communist Party'' (1848), sect. 1, para. 1.</ref> The negative force which Hegel saw as inherent within the positive force and the cause of its cyclic progress, Marx identified in the social system as germs of its own destruction—reforms which ideally operate as a foreign body within an existing system to accelerate death. Progress is impaired by limited reform which prematurely reduces tension. | Marx proposed that social progress is achieved only through conflict between old and new systems and that class struggle is the great motive power of history.<ref>“The history of all hitherto existing society is the history of class struggles,” ''The Manifesto of the Communist Party'' (1848), sect. 1, para. 1.</ref> The negative force which Hegel saw as inherent within the positive force and the cause of its cyclic progress, Marx identified in the social system as germs of its own destruction—reforms which ideally operate as a foreign body within an existing system to accelerate death. Progress is impaired by limited reform which prematurely reduces tension. | ||
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[[Saint Germain]] comments on the fundamental errors in Marx’s philosophy: | [[Saint Germain]] comments on the fundamental errors in Marx’s philosophy: | ||
<blockquote>Some of you are aware that the study of the relationship of opposites in the planes of relativity is reflected in the dialectic of the nineteenth-century German philosopher Georg Hegel, who theorized that man’s thought process and all historical change result from the interplay of three elements: thesis, antithesis and synthesis. According to this observer of life’s forces, every thesis generates its opposite, or antithesis, and the interaction of the two produces a synthesis that transcends both. The emerging synthesis in turn becomes a new thesis, and the entire process is repeated again and again. | <blockquote> | ||
Some of you are aware that the study of the relationship of opposites in the planes of relativity is reflected in the dialectic of the nineteenth-century German philosopher Georg Hegel, who theorized that man’s thought process and all historical change result from the interplay of three elements: thesis, antithesis and synthesis. According to this observer of life’s forces, every thesis generates its opposite, or antithesis, and the interaction of the two produces a synthesis that transcends both. The emerging synthesis in turn becomes a new thesis, and the entire process is repeated again and again. | |||
Thus, in the Hegelian dialectic all progress is brought about through the inevitable conflict of opposing forces—a principle Karl Marx turned upside down in his “dialectical materialism,” wherein he replaced Hegel’s idealism with economic materialism. Whereas Hegel supported the value of the state and saw in the dialectical process the unfoldment of spiritual principle, Marx branded the state a mechanism of exploitation and claimed that all progress arises from conflicts involving the economic means of production. | |||
You who understand the premise of the ascended masters’ teachings to be the Law of the One do not always take into account this law of relativity governing relative good and evil, perceived by psychologists, scientists and the worldly philosophers. Moreover, in the world of [[maya]], where good and evil are always “relatively” in opposition, we must also reckon with the negative misqualification of the Absolutes of Power, Wisdom and Love upon which we have been discoursing. Therefore we would touch upon both the human and the divine equations. | |||
The Law of the One, based on the unity of Being, also functions within the framework of human reason and human events and when it comes full circle in the individual’s experience, supports Truth and exposes error. | |||
But in the human “two-eyed” perception of the world acquired after the departure from the Edenic self-knowledge in and as the One—when the worldview of man and woman was no longer single in the immaculate All-Seeing Eye of God but the same as that of the band of seducing fallen angels called [[serpent]]s—there were unalterably two sides to every human equation, with the pendulum swing hot/cold, left/right, always just waiting to happen. | |||
Not so in the divine equation. Here the true Divine Polarity of Alpha and Omega, the plus/minus of the Godhead, and of each member of the Trinity are the Masculine/Feminine counterparts of Being. These are complementary, not opposing, always fulfilling the Law of the One as the Divine Whole. But in the human condition, just as there is a positive pole, so there is a negative pole to a given situation. These are opposing forces, rivalrous in nature and mutually destructive. For example, if the thesis be human love, its antithesis will be some form of love’s polar opposite—human hatred, fear, suspicion or even mild dislike. Their synthesis will be a watered-down version of both with no commitment either to one or the other. | |||
This is the lukewarm state of mediocrity that Jesus spurned when he said, “Because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.” And this is precisely why the economic evolution of mankind according to Marx and Lenin can never lead to the divine conclusion: self-transcendence according to the law of love, the Law of the One, which self-contains the true Trinity—power, wisdom and love—as the triad of every man and woman’s being.<ref>{{SGA}}, pp. 310–12.</ref> | |||
</blockquote> | |||
== See also == | == See also == | ||