A Material Civilization
Easterners are justified in reproaching modern Western civilisation for its exclusive materialism, a phenomenon that arises from modernity. The term “materialism”, first introduced by the philosopher Berkeley in the 18th century, refers to any theory acknowledging the real existence of matter. Today’s prevalent form of materialism embodies a mindset that prioritises only material matters, whether speculative or practical.
The “profane” sciences of recent centuries have focused exclusively on the sensible world and material objects. While some may profess a religious faith, their scientific outlook often aligns closely with that of avowed materialists. Science does not explicitly declare atheism or materialism; however, it tends to overlook certain truths due to its inherent biases. Those who subscribe to “scientism”, a narrowly materialistic approach to science, inevitably become materialists, viewing it as the sole legitimate branch of science.
For modern individuals, existence must be seen and touched; anything beyond this realm is regarded as unknowable. People may conceive of an “other world”, yet they attribute to it all earthly conditions, including space, time, and corporeality. Consequently, what is termed “spiritualism” often becomes a grossly materialised interpretation. Philosophers like Kant have deemed anything unrepresentable as “inconceivable” or “unthinkable”. Thus, spiritualism and materialism—two sides of Cartesian dualism—have developed into a conflict that philosophy has yet to transcend. Spiritualism bears little relation to traditional spirituality, and the discord with materialism holds scant interest for those with a more elevated perspective.
Modern material science concerns itself solely with that which can be measured, counted, and weighed. The characteristic reduction of quality to quantity is evident in contemporary science, where scientific laws must articulate quantitative relationships. Measurement is now applied even within the psychological realm. There is a failure to recognise that measurement arises from an inherent quality of matter—it’s indefinite divisibility. Matter serves as the principle of division and multiplicity.
This quantitative perspective extends into the social domain, embodying the previously defined materialism. Nowadays, the term “reality” exclusively refers to the tangible order. Linguistic conventions imply that anything beyond sensory perception is deemed “unreal”, illusory, or non-existent. Many individuals who self-identify as religious often merely recite phrases without genuine understanding or contemplation. In practical terms, “believers” often resemble “unbelievers” in their materialist outlook.
Despite its veneer of intellectual rigour, modern science primarily serves practical purposes. It confuses the engineer for the scientist. Anglo-Saxon empiricism has unduly elevated science due to its exclusively practical outcomes. Pragmatism represents the declining culmination of modern philosophy. Instinctive utilitarianism, which focuses solely on practical concerns, has gained traction under the guise of “common sense”.
Industry, no longer merely an application, becomes the fundamental justification of science. The advancement of industry and machinery in the pursuit of scientific knowledge aims to dominate matter. Humans have not only restricted their intellectual ambitions to constructing machines; they have ultimately become machines themselves. Unlike the former craftsmen, they have transformed into mere slaves of the machines, with which they can be regarded as forming part of a single entity. A purely mechanical repetition of specific movements to avoid the slightest loss of time is deemed the most advanced stage of progress in modernity.
Evidence for the quantitative nature of civilisation lies in the significance of economic factors, such as industry, commerce, and finance. The only remaining social distinction is based on material wealth. Finance governs politics, and competition in trade determines the relationships between peoples. There exists a conviction that exclusively economic conditions dictate historical and social events, leading to the invention of a theory called “historical materialism”.
The masses, invariably led in one way or another, represent a passive element—a matter in the Aristotelian sense. Nevertheless, the masses are made to believe that they are acting spontaneously and governing themselves. Relationships established in commerce cannot foster closer ties among people. Matter is fundamentally characterised by multiplicity and division; hence, it serves as a source for struggles and conflicts. Rival interests characterise the economic realm for peoples or individuals.
Regrettably, the West cannot rely on industry and modern science to facilitate an understanding with the East. In the East, industry is perceived as an unpleasant and temporary necessity, serving primarily as a means of defence against the West and a way to safeguard itself. Easterners view economic competition merely as a means to liberate themselves from foreign domination based on brute force. It is not the Easterners who have instigated war.
Industrial development markedly enhances the engines of war and their destructive capabilities. “Pacifism” becomes an impossible notion, as the means of destruction continue to proliferate. Wars are no longer fought between relatively small armies composed solely of professional soldiers. Concepts such as a “mass uprising,” “general mobilisation,” or “armed nation” arise from a belief in the sheer power of numbers—a quantitative characteristic of modern civilisation. Concurrently, egalitarianism manifests itself in systems such as “compulsory education” and “universal suffrage”.
The wars have given rise to a modern phenomenon known as “nations”. The destruction of the feudal system, the disruption of higher unity, and the lack of recognition for any spiritual authority undermine the existence of an effective arbiter above the conflicting political order. While material development offers certain relative advantages, these are far outweighed by the drawbacks, such as the undermining of higher knowledge, intellectuality, and spirituality.
Ever-increasing inventions unleash unknown forces. These inventions—especially those that do not intend destruction—may still pose dangers that lead to their own demise unless addressed in a timely manner. The so-called “benefits” of “progress”, of which many take immense pride, ultimately prove to be illusory. It is asserted that there is an increase in general “welfare”; however, it is crucial to question whether the means justify the ends and whether this state is truly achieved.
Not all individuals share the same needs; some may even wish to avoid the modern chaos and the never-ending search for speed. How does this group benefit from what has been imposed upon them, often in direct contradiction to their inherent nature? The tenets of democracy and sheer numbers often marginalise their concerns. Nevertheless, when considering the entire world and not just the West, those who do not desire such progress may actually form a majority. The notion of egalitarian superiority, viewed solely from a material perspective, becomes a justification for imposing Western values on the entire globe, sometimes through brute force. The guise of “civilisation” ultimately masks intentions of conquest or economic ambition.
We find ourselves in an extraordinary epoch where individuals are led to believe that happiness arises from subjugation, being stripped of their rich civilisations, and adopting the manners and institutions of a different race. They engage in unfulfilling work to acquire goods of minimal utility. The modern West assumes that anyone who is not in a constant state of agitation and who does not produce significantly in material terms must be “lazy”. Anything that is inward, that cannot be seen, touched, or measured, is rendered meaningless.
Unsurprisingly, the Anglo-Saxon obsession with sport stems from the notion that the “human animal” with maximum physicality represents the ideal of the modern world. Its heroes are athletes who ignite popular enthusiasm. However, do faster communication and other complexities enhance human happiness? The answer is negative, for disequilibrium cannot constitute genuine happiness. Modern civilisation seeks to create an ever-growing array of artificial needs that it cannot fulfil indefinitely. In the past, men lived without things that did not exist; now, they suffer when they lack these so-called “essential” items.
Money has become the sole means of material satisfaction, even as the quest for new needs assumes paramount importance in life. Some evolutionists have dignified this struggle as a scientific law known as the “struggle for existence”. As a result, envy and resentment arise among those who lack wealth towards those who possess it. Whether it’s due to natural forces or the actions of human mobs, the law of matter will inevitably destroy those who seek to dominate it without going beyond material concerns. Unless a radical change in direction occurs, such a world will inevitably collapse tragically.
Certain elements, such as spiritualism or idealism, may prevent this collapse; however, these are mere remnants that are either almost extinct or too obscure to exert any meaningful influence. Tradition is not a part of the modern world; it opposes the latter’s tendencies and aspirations. Instead of achieving a futile reconciliation, there exists only antagonism between the traditional spirit and the modern mentality. Any compromise weakens the former and bolsters the latter. Hostile modernity obliterates everything that reflects a reality higher than the human condition.
Western Encroachment
The Western confusion surrounding modernity has begun to extend to the East. Initially marked by brutal economic and political domination, Western encroachment is now also influencing Eastern thought. However, the ancient traditional civilisations of the East have largely survived intact—though their future remains uncertain. Today, some Easterners, swayed by Western universities and abandoning their traditions, stir unrest in their nations. Westerners tend to overstate the importance of these individuals as authentic representatives of the East, while the genuine, quieter voices of Easterners are often neglected. Modernists assert themselves aggressively in public life. As we approach the final phase of Kali Yuga, reconnecting with the traditional spirit may become increasingly difficult.
“Westernised” Easterners often display either ignorance or hostility towards traditional doctrines. Ironically, these individuals, who share similar intellectual backgrounds, frequently emerge as strong political adversaries of the West. They introduce the concept of a “nation” in the East—an idea that fundamentally contradicts traditional perspectives. These Easterners adopt the same methods employed in conflicts among Western nations.
Western ideas invariably turn against themselves, resulting in division and destruction. The downfall of the modern world will likely arise from internal disputes within the West—whether between nations or social classes—from the actions of “Westernised” Easterners, or even from the catastrophic consequences of scientific advancement. The West may or may not drag the East down with it.
In the East, however, the spiritual power rooted in tradition may ultimately triumph over material power. The traditional spirit, being essentially beyond death and change, cannot be extinguished; it can, however, withdraw entirely from the external world. The Western confusion infiltrating the East may signify the beginning of the end.
The West encroaches everywhere, initially in the material realm through violence and commerce, securing control over foreign resources. Subsequently, their typical passion for proselytism fosters an anti-traditional and materialistic outlook among diverse peoples, thereby extinguishing all spirituality. These invasions represent the only superiority of Western civilisations, which are otherwise deficient in many respects. The Western encroachment is profoundly destructive, despite the hypocritical façades, moralistic justifications, humanitarian claims, and clever propaganda that often accompany it.
Exceptionally, some individuals express concerns about the potential dangers of Eastern ideas infiltrating the West. A recently published book by Henri Massis, entitled Défense de l’Occident, encapsulates this mindset. Full of confusion and contradiction, the author relies on selective quotations from orientalists who have, in turn, distorted and caricatured Eastern doctrines. It is challenging to persuade Easterners that the studies of some Orientalists stem more from incomprehension than from bias. Their writings are hostile towards the East due to their inherent anti-traditional outlook. Massis prioritises political discourse while neglecting pure intellect. He criticises “Eastern propagandists”, a term that contradicts the reality that propaganda is a purely Western phenomenon.
He erroneously includes Germans and Russians among the representatives of the Eastern outlook, demonstrating a deplorable lack of understanding. However, he barely mentions another group: the Anglo-Saxon “Theosophists” and similar sects, whose utilisation of oriental terminology serves as a façade to impose Western ideas on the gullible and ill-informed. The “Theosophists”, more dangerous than philosophers, claim an esotericism they do not genuinely possess.
Another group of supposed Eastern propagandists includes Westernised Easterners. They are as uninformed as the first group and incapable of disseminating any authentic ideas to the West. In fact, they undermine Eastern thought while simultaneously presenting to the West the theories they have absorbed in Europe and America. As agents of Western propaganda, they pose a greater threat to the East.
Massis’s failure to cite a single genuine Easterner engaged in propaganda should have led him to recognise that “Eastern propagandists” do not exist. A true Easterner would convey traditional ideas without propaganda or popularisation, solely for those capable of understanding. Fearing the end of Western civilisation, Massis mistakenly attributes this phenomenon to “Eastern propaganda”. Massis confuses traditionalism with a superficial politico-religious conservatism. If Easterners harboured such intense animosity towards the West, they would logically guard their doctrines jealously for their exclusive use and deny access to Westerners. However, authentic representatives of Eastern doctrine bear no ill will. They reserve their teachings but are always willing to share them with qualified individuals, regardless of their origin.
If Easterners are now hostile towards Westerners, it is because the latter have made their presence intolerable. We cannot fault Easterners for their remarkable patience in asserting their sovereignty in their lands. It is hypocritical to use the term “patriotism” when a Western nation resists a foreign invasion, while an Eastern nation does the same and is labelled “fanatical” or “xenophobic.”
The West largely consists of two types of individuals: the gullible, who embrace the idea of a “civilising mission” while remaining oblivious to the materialist barbarism surrounding them, and the guileful, who exploit this mindset. Easterners pose no threat to anyone and do not seek to invade others, as they are focused on defending themselves against European oppression. It is often the aggressors who present themselves as victims. Massis exemplifies a misunderstanding of true principles, showing a biased denial of anything that exceeds a certain threshold and an inability to appreciate diverse cultures.
Some Conclusions
This work seeks to provide direct solutions to contemporary issues, elucidate the current state of humanity, and evaluate modern civilisation according to the truth. Reflecting on this work serves as an appropriate starting point, elevating the discourse beyond many trivial individual opinions. Practical applications, such as those found in science, possess a two-fold justification: they represent a legitimate development of universal principles and also serve as a preparatory means to attain higher knowledge. As long as one remembers the higher basic principles, there is no harm in considering practical applications for their own sake.
The starting point of everything should be knowledge. Without it, all action risks becoming a vain and superficial agitation, undermining the traditional and supra-human truth. Only true knowledge, or supra-human truth, can foster harmony. It would suffice for a small, yet powerfully established “elite” to guide the masses, who would follow its suggestions without even realising its existence or mode of operation. Such an elite would be the most effective means for the ultimate solution for the catastrophic modern world.
The elite still exists in Eastern civilisations, though it is diminishing due to modernist encroachment. In contrast, the elite in the West has effectively ceased to exist. The crucial question is not whether it will be reconstituted before the end of our epoch, but rather whether the Western world will engage in the preservation and transmission of higher knowledge. If it fails to do so, Western civilisation risks total disappearance.
The Western world is a component of the larger whole from which it separated at the onset of the modern era. Nevertheless, all components must contribute to the ultimate reintegration of the cycle. At its origins, the Western tradition may have existed in a state of perpetual possibility. There are indeed individuals in the West who are beginning to recognise what is lacking in their civilisation. However, there is currently no organisation capable of providing the guidance it requires.
Some Eastern elites, who possess a profound understanding of Eastern traditions, may be able to establish a connection between East and West, acting as guides in the process. However, the formation of a genuine Western elite can only be achieved through initiatives originating in the West, which presents a considerable challenge. The West must either seek a direct route back to its traditions, drawing from its latent possibilities, or certain factions within the West could aid in this restoration by incorporating insights from Eastern doctrines.
The former scenario appears unlikely due to the absence of at least one rallying point where the traditional spirit has been wholly preserved. The latter scenario remains feasible, contingent upon the elite’s ability to rely on an existing Western organisation that embodies traditional values. One such organisation is the Catholic Church. Regrettably, many current representatives seem largely unaware of the true significance of its doctrines, as well as their essential universality and their connections to other traditional forms. The authentic essence of Catholicism serves as the only viable foundation for the restoration of the traditional spirit. This was the Catholicism that guided the Middle Ages of the West.
It has become necessary to unite all spiritual forces in both the West and the East; for the West, this specifically refers to the Catholic Church. If the Church could be brought into contact with Eastern traditions, where the true awareness of spiritual principles has never been lost, it would represent an important preliminary step.
A genuine mutual understanding can arise only from a higher realm and from within, which pertains to the domain known as “intellectual” or, equivalently, “spiritual”. From this foundational starting point of principles, all other domains may subsequently become explicit. The principal obstacle is Western proselytism, which struggles to accept the necessity of having “allies” who are not regarded as “subjects”. This obstacle arises from a lack of understanding, of which this proselytism is a byproduct.
In the Western world, there are already indications of a movement aimed at re-establishing an intellectual elite, unless a cataclysm occurs too swiftly for it to develop fully. Supporting such a movement would be of enormous interest to the Church, rather than allowing it to evolve independently and then feeling compelled to follow. The Church would benefit most from an approach that, without compromising doctrine or making outward changes, remains free from the infiltration of the modern spirit.
A warning must be addressed to those within the elite who possess a capacity for higher understanding. The force of modernism, truly “diabolic” in every sense, seeks to prevent these individuals from achieving the cohesion necessary to exert any genuine influence. Also, those who think they’ve escaped modern materialism may be fooled by ideas that seem opposed to it but are actually the same. This allure is responsible for many errors associated with neo-spiritualism.
We are entering a period characterised by blind guides. Ignorance of pure intellectuality reduces mere philosophical knowledge to a shadow of true knowledge. Modern science proves equally inadequate in accessing higher truths, as it fundamentally negates those truths. Those who manage to overcome these numerous obstacles and triumph over the opposition to all forms of spirituality will likely be few in number. However, the number of individuals may not be significant, as this domain operates under laws that differ markedly from the physical realm. Therefore, there is still hope for efforts to prevent a catastrophic collapse. One motto should always prevail: Vincit omnia Veritas (the Truth always wins).
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