To the State for Peace, Away from the Free-Market, And Into Chains

Nineteenth century Western Culture, generally speaking, was marked philosophically, at least in part, by the belief in man’s innate goodness. This belief had its roots in the eighteenth century when it appeared to many that man was born good and free, but, all over the world, was corrupted and enslaved by society’s institutions. Rousseau once said, “Man is born free yet everywhere he is in chains.”

During this period, what arose was a romanticism for nature (hence, perhaps, the popularity of evolutionary theory at that time), and the belief that, if only man could be freed of the corruption of society and its contrived conventions—of the state, of the clergy and, for some, of matrimony and of private property—then man, therefore, would be poised to achieve heights undreamed of hitherto.

It was these conditions which gave rise to the French Revolution, which, ironically, came to depend on the keystone mechanism of the State—violence—and gave way to a period during which France conquered swathes of Western Civilization. Still, from 1770 until 1914, many have argued that a culture of staunch self-reliance generally attitudinized Western Civilization, sometimes summarized by the concept of laissez-faire.

Much of this self-reliance held that, if society is evil, then the State—which is merely the organized vertical force of society—is doubly evil. If man is innately good, then, he ought to be completely freed from this coercive power of the State. Indeed, nineteenth century Liberalism believed man should be freed from all coercive power, among which might be included the church, army and other institutions. Society, in this case, would have little power other than the power required to restrain the strong from oppressing the weak.

The idea of a “community of interests” was also very strong during this period. This “community of interests” was a realm in which what was good for one was good for all. Somewhere, according to this belief, there did exist a reality where everybody would be secure, free, and prosperous, and that this pattern could be achieved over time. In it, each person could fall into that place in society best suited to his abilities. Implicit in this belief was that human ability is innate and can only be suppressed or altered by social discipline and that each individual is the best judge of his own self-interest.

In 1880, the belief that the current generation,and indeed all generations,was the culmination of a long process of history. Oftentimes, this long process is referred to as progress, a phenomenon that had lasted millennia and would continue forevermore. This belief ran so deep that progress, by many, was seen as inevitable and automatic.

These nineteenth century epistemes have, in the twentieth century, been considerably modified—or so it would seem at first glance. Wherefore such a change? Four traumatic decades at the onset of the twentieth century, and five decades of intense militarism by two premier Empires, led to a perceivable sea change in the disposition of men. Included in these shattering experiences are the First World War, world depression, world financial crisis, and the Second World War. These were then followed by the Cold War.

On the byway of these traumas, major adjustments were made in the western brain. Men now had viable reason to doubt their entrenched belief in the innate goodness of man. Evil was no longer merely the absence of good.

In the course of these events, millions were killed and billions of dollars wasted. Impossible to comprehend for most, such a blow altered man’s disposition on their own species. The First World War was seen as an aberration—and one from which they must quickly move on and forget.

For ten years a façade was created, a lie. In 1929, the stock market crashed. World depression ensued, and was followed by financial crisis. In the late thirties, sabers rattled as rearmament and aggression.

After 1945, a new world was evident. Opposed with the nineteenth century view of man as innately good and society as corrupting, increasingly the belief that man had a seemingly infinite capacity for untold evil insinuated itself into the minds of men. Without a society—that is, large institutions designed to quell man’s beastly desires, to nudge them towards desired beliefs and behaviors—man would certainly destroy himself. Efforts hinting at such a belief can be seen in the attempted erection of the League of Nations after the First World War, and the establishment of the United Nations (UN) after the Second World War.

The former western belief that human philosophies and abilities are innate and should be free from social duress in order to display individuality was replaced by the idea that the personality is a result of social repetition and training and must be coerced to socially acceptable ends. The laissez-faire economics of the eighteenth and nineteenth centuries were to be replaced by social discipline and central planning.

The “community of interests” of the free market would take backseat to the welfare community, which must be organized by wise-men. An intellectual environment would arise friendly to assertions of some sort of “de-evolution” or social retrogression or human extinction. Democracy would now be replaced by authoritarianism, and the laissez-faire Capitalism by State-Enterprise or command-and-control.

Now, here in the twenty-first century, it has grown clearer that progress is not a steady force with inevitable outcomes. Rather, man’s social development can be seen as a more anarchic, spontaneous process, no matter how much rulers attempt to ensure things remain predictable. These same notions are increasingly amending Darwin’s theory of evolution, or progress, towards more perfect forms.

The eighteenth and nineteenth century were schizophrenic times, as has been so much of human history. Nationalistic tendencies undermined royal empires, and out of this flux came a vibrant forum of idea sharing. Thoughts of a laissez-faire lifestyle wherein individuals were freed from the European caste system led to the mythology of the New World, even if the New World only reflected such a lifestyle pre-Constitution, and scantily so.

A way of understanding that was promoted, if too often implicitly and not explicitly, by eighteenth and nineteenth century sentiments, holds that the natural ought to be esteemed before the political. Even today, too often do our philosophies on how life should be grow politicized, thereby undermining their original power. Humans are not political beings. They are natural beings. The questions of how we should live our lives are unanswerable by politics, for politics is merely a means of ordering life by way of the state or government. The questions of how we should live our lives are answerable only by naturalism; that is, by recognizing that which makes us humans.

Our consciousness blossoms as a beautiful aberration from other life in the natural world as we know it. The cognitive niche, inherited from nature, that we inhabit gives us an axiom from which our understanding of the world stems. This can be easily interrupted and distorted by the data and information we are fed. Whether it be outright war, depression or manipulative fiction on television or in the movies, we are all easily victimized by the campaigning of pathological behavior by the trendsetters-that is, the ruling class—and our peers who follow. They have adopted the cynicism passed down by a century marred by two Great Wars, a deep depression, and a long standoff between two nuclear powers.

The cynicism bequeathed unto us by a violent twentieth century has led us to the belief that we need centralized governments and rulers to keep us from doing violence to one another. But, what we see are large institutions, instead of forcing people to be peaceful, projecting violence down civilization's ladder, and turning individuals against themselves, thus creating the precise environment people hoped the behemoth Institution of the State would prevent. Indeed, governments and private tyrannies were all along the impetuses of the bloodletting and carnage people were attempting to escape.

Conquering Naivete and Channeling Active Resistance

In the peace and decentralization movements, as if by bio-psychological defense mechanism, critical analysis is clipped by a nagging propensity to incorporate the unobjectivity of naivete in its dialogue and action. Although the ere in understanding might not be fundamental in the ongoingness of cultural events and sociality, it is a phenomenon worthy of illumination. To be sure, it seems quite a natural desire to, now and then, fantasize that the way things are aren’t truly so dire.

Analysts of current affairs, from all backgrounds and dispositions, showcase a tendency to underestimate the dark genius driving the world’s political economy, if only periodically. This bio-psychological urge speaks to the mind’s knack for protecting the individual by not uploading it with a torrential flood of data and information that seem to imply that, survival in the long-term, might not be readily attainable. Similar discipline is demonstrated in most people’s perception of death, assuming, as we generally tend to do, that our death’s are reserved for a day far off in the future. In a more dramatic manifestation of this, many people disbelieve in death as an ending.

It is a fundamentally unscientific process to observe and participate in the events of our own daily lives, since we are already the participants. The cognitive tick of thinkers to trick themselves into believing falsities, when pondering their own lots, comes into play for a variety of reasons, from vanity to strategy. Vanity when one doesn’t wish to come to terms with a perceived lack of stuff, things or the popular conception of beauty; strategy when the desperate individual needs all strength and energy to pull through adversity, and cannot spare any for mere worrying. In other words, when action is the order of the day.

When unobjectivity or, in other words, the absence of flawed premise, becomes colored by naivete, in a movement where the determined search for a truth of crystalline purity favors the drivers of civilization, found in truthful and moralistic exploration, discovery and research, the said movements methods of understanding and knowing are undermined.

For instance, when pro-peace and pro-decentralization economists talk of the state of the global financial and economic systems, they often declare the present as a time of international recession, and the future as a time of international depression.

Many of these same economists, in a perhaps negligible manifestation of doublethink, simultaneously perceive the total magnitude of today’s systemic cataclysms as an entirely different transpiration. That, in fact, we are not experiencing a recession-soon-to-be-depression, but, rather, a social, political and economic re-engineering of the way things are--that is, the status-quo--towards a new, singular international order, in which no other population groups enjoys a standard of living above another population group.

Still, this no-brainer does not remain at the nucleus of economic discourse,and the remaking of civilization and political-economic society continues to be conceived of as a cyclical recession and depression, with the most pessimistic of this lot conjecturing that the hardships will continue for thirty to fifty years. But, as these same recession-turned depression “pessimists,” in many cases, also acknowledge, if the re-engineering process towards a transnational and corporate feudal order succeeds to varying degrees, we can seek no reprieve for, probably, the duration of a neo-dark age (a couple centuries).

This re-engineering, to be sure, is experienced by those who must live through it as a linear process, and so divvying it up in stages, such as recession and depression, is a useful tool in facilitating an understanding of the unfolding. Eventually, though--say, in fifty years--it will be useless to claim we are still in a depression that has it seeds in the 2008 “banking crisis.”

Considering that the pre-eminent mode of social organization, other than the planet, is the nation-state--in nearly all cases, not only a public, but also a private initiative--in this contemporaneously engineered world order, transnational conglomerates, the planet’s keystone centralizing forces, will attack nation-states so as to ensure they endure at subsistence level until the nation-state fades as a means for the individual, and his group, to “find themselves.”

From then on, theoretically, what’s left over of humanity, will live lifetimes on communitarian-style plantations devoid of technology for personal use. A hyper-rational and hyper-scientific social environment, in which goods and services are issued as opposed to earned and owned, will delegate all high technology to “authorities,” who are appointed according to habits reminiscent of crony capitalism. Conservatively, such an order could entrench itself, in a near complete manner, by mid-point this century.

In this social environment, the individual will have been so propagandized and therefore developmentally tortured--first by public education, then by television and film--that the processes of networking certain ideas in the mind, and the associated neural arrangements, will be, in many individuals, dramatically inhibited. This will then inhibit the potential for free thought outside authorized philosophies and worldviews. .

Therefore, fundamentally so, the conditions needed for the smooth functioning of a truly free market culture, in the infrastructural, cultural and psychological realms, will have been demolished. What mainline economists and many alternative economists are not incorporating into their analyses, solutions and philosophies is that, with a manufacturing base stalled decades in the past, the west’s economic woes cannot be solved in the economics paradigm alone or, for that matter, in any single paradigm. Does this, then, proceed the need for a re-conceptualization of mainline western scholarship, reason and logic?

The magnitude of the crisis in mind, the vertically-managed disassembling of culture, society and civilization, by a well-organized cabal of capstone market makers and their assets--who, through investment, created, conservatively, the last 150 years of culture and political economy in the former British Empire--cannot be reformed or recovered, with the hope of stopping there and having things truly improved for the better. Instead, a reorganization movement, of centrifugal flow, must counter a radically unequal allocation of wealth.


Re-engineering the economy down to such a size, by confiscating the capital and hoarding it amongst a ruling elite--saved for investments in line with the downsizing--is convenient for market makers, who, aware that the modern world was designed in the eyes of the British Empire, learned a lesson when the Empire’s wealthiest and most privileged subjects--New Englanders--were the ones to revolt most definitively. The poorer a people, the less likely the success of any sort of revolutionary and reformative skirmishes. Indeed, the less likely the people are to stand up for themselves. Therefore, the safer the fortunes of those proclaiming a neo-divine right of corporate kings.

In light of the desperation, to be certain, objectivity need not be the driver of exploration, discovery and research in the truth movement, although it must be divinely valued. Emotion and feeling can inform the individual, as well as objectivity itself, therefore making these bio-chemical exchanges important to the processes of understanding and knowing. Of most importance, emotion and feeling can inform the individual of what action to take, beyond ratiocination.

The sorts of action to be taken promote independence. By self-organization, the individual not only weans himself off dependence and domestication--two conditions of citizenry amid deference--but, moreover, learns how to take care of himself.

Direct action includes initiatives like growing one’s own food (with the expectation of feeding oneself and others), protecting wealth through diversification (into gold and silver), learning self-defense, informing oneself about circumstantial problems and solutions. Community action includes informing others, while building up a social network of awakened and proactive individuals who are seeking, not only to help themselves, but, also, others.

By partnering with local farmers, offering them assistance in their endeavoring, business or information (by, for example, strategically informing them of their industry’s plight, and offering them solutions), one increases his likelihood of enjoying access to pure food in times of crisis, shortage or famine.

In summation, what I am trying to get across here (in an arrogantly convoluted manner), is that we cannot deny that the collapse of cultures, societies and civilization is upon us, and those who are sitting on the planet’s wealth seek to profit from it. Therefore, we must now be responsible by obsessing over our shortcomings and the solutions thereto. By returning earnership and ownership to the estate of the individual, and giving what’s earned and owned value by denying the use of forceful theft and violence as a viable means of wealth attainment, power can be returned to the increasingly empty lives of global consumer-peasant and peasant classes.

On the Awakening at Western Civilization's Sunset

In the present day, individuals live between ways of life. In our temporal age of constant flux, existence can be dizzying. As things change, most exercise the powers of hope so as to cope, and, in the process, lose their will to act, for hope is a passive occupation. But, as many people these days are commenting on, many have chosen not to settle for a pair of fingers merely crossed for a better tomorrow. While most countries lose their sovereignty to interdependence through globalization of the current international system-- the process of which empowers a very real uberclass that lives above and beyond common law and traditions--many populations have begun to more fervently identify with their native countries, and even their local communities.

These “stirring” individuals have had enough of the long Anglo-American treadmill of exploitation and domination. They wish to restore Basic Freedoms given to them by Nature or God. In this essay, we’ll focus on the US-based part of the overall Global Awakening dubbed by US foreign policy hawk, Zbigniew Brzezsinki, the “global political awakening.” Although the ideas corresponding to the Peace and Patriot Movement--participants of which henceforth referred to as Peace Patriots-- are revolutionary in scope, many do not wish for the typical sort of Revolution. In other words, their work is not designed to replace one Regime with Another.

On the contrary, a radical revision of the role of Institutions--Institutions which, in the eyes of a near-majority of those who associate themselves either with the Peace Movement or the Patriot Movement are the obsolete, but everpresent machinery of a deep power structure designed to steer society--should work towards fostering conditions of freedom in all nations.

This would entail knowing the true leaders of the Corporations, Foundations (as the joke goes, especially those with “free” or “private” in their literature), Steering Committees and Governments which make economic and social society, instead of focusing on Presidents and Prime Ministers, who are once removed from the true policy makers in Government and Corporate Directorships; that is, those who truly make the decisions about what to promote in the mainstream.

In the 18th and 19th centuries, as the Business Plans of contemporary Corporations called for the expansion of markets into foreign countries, this power structure became globalized. And today, unlike in any other time period, the reach of the elite (elites have always existed, and, as Aldous Huxley assumes, always will) extends across the entire planet. To see this, one need only look at the transnational dealings of market maker Goldman Sachs or the transnational eco-terrorism of British Petroleum (in the Gulf), the War Racketeer, Shell (in Iraq), other Big Oil players, BigPharma, the chemical industry and so on. The gross sum = Eisenhower’s Military-Industrial Complex.

Some of the big-picture-economic philosophies (“big picture” meaning the large brushstroke, an overview of the present age, and not its opposite, the countless micro-policies giving rise to the big picture, the way thing are at any given time) of the Peace Patriots, regarding how to fairly remake society, are typically associated with the right-wing of the political spectrum. As an aside, this right-to-left-wing political spectrum doesn’t hold in water, if not for it’s over-simplicity, for the apolitical nature of many people, who do not see themselves primarily as the citizens of political organizations.

Those aforementioned “right-wing” ideas stem from the work of Adam Smith who wrote in detail of Free Markets and Capitalism, which he saw as coming to fruition in conditions of “perfect freedom” and given to “natural liberty.” By way of “free associations,” individuals could enter into the marketplace, sell their labor, and acquire the goods they needed and wanted, with little or no third-party interference. Theoretically, ubiquitous competition would team-up with its partner cooperation to set fair prices and weed out poor quality. Many of these people most readily identify themselves as libertarians.

It is not, however, only libertarians who give attitude to the American-Global Awakening to the elitist colorization of power structures, but also many people who, had they not awoken and unsubscribed to what some have termed the “false right-left wing paradigm”, would consider themselves liberals or democrats, not Republicans, the close cousin of libertarianism. These individuals collectively give the Peace Patriots its progressive tones.

The Progressives among the Peace Patriots value a responsible environmentalism, and scoff at the political-environmentalist rhetoric highlighting as our gravest threat “Global Warming” and “Overpopulation.” They might instead choose to bring up legal charges against the world’s largest polluter--the United States Department of Defense and Pentagon--on the road to abolishing these war making machines altogether. As Major General Smedley Butler, the most decorated marine in US history, wrote: War is a Racket. War benefits those psychopathic individuals and Corporations with the resources enough to make wars.

Another element of this section of the Peace Patriots is a progressive economic policy, whereby public representatives invest for the country based on fair formulas and an altruism that is first rewarded, and then adopted in the culture of the elected leaders. Progressive-Libertarianism in economics would promote the values of entrepreneurship through free associations, the new organizations and Institutions arisen therefrom, and a framework designed to give Representatives the privilege to be a conduit for beneficial collective endeavors.

The Peace Patriots represent an unprecedented progressive-libertarian political movement. Not only is the movement globalized yet diverse, but, also, its main-progenitors are scholastically informed activists, who, in an important demonstration of nuance, are wholly uninterested in the Presidents, Prime Ministers and Political Parties historically used to distract such movement’s away from those whom truly guide their lives.

This movement is very much skeptical of revolutions and the solutions handed-down from mass media and in spectacular speeches.

The history of Revolutions is not one of populist--that is, for the people-- victories, but, rather, social cataclysms that oft led to the splintering, decay and eventual elitist-driven remaking of cultures. As these societies came closer to Revolution, what is today termed “partisanship” increasingly ruled. This is precisely what we see transpiring today.

In France, at the end of the eighteenth century, that Revolution gave rise to the Reign of Terror and the attempted consolidation of Europe, and beyond, in the form of the Napoleonic Wars; In Russia in 1917, Revolution gave rise to Leninist and Stalinist Gulags and Great Purges, and a highly stratified socialist System in which psychological domination by education and the manipulation of the command-and-control economy greased the wheels; the National Socialist Revolution of 1933 Germany gave rise also to dictatorship and genocide.

Instead of Revolution, Peace Patriots champion a global spiritual and psychological Awakening, which is posited to then propel humanity to a next stage of maturity. The “unwashed masses” will then understand, and choose to deal with, the techniques of domination designed to coerce and control their lives and species: for instance, psychological terrorism in the form of toxic stimuli (the sounds and images of propaganda and public relations), contrived crises (false flag), crises generally, fear-mongering, economic scarcity, the alteration of human biochemistry by the introduction of toxic chemicals into the environment (through food, inoculation, and aerial spraying), and other forms of new eugenics.

The Awakening will function to undermine the usefulness of such techniques.

What does an awakening at civilization’s sunset entail?

The term “global political awakening” can be attributed to Zbigniew Brzezinski. He has referred to the phenomenon as “a truly transformative event on the global scene.” He goes on:

“For the first time in human history almost all of humanity is politically activated, politically conscious and politically interactive. There are only a few pockets of humanity left in the remotest corners of the world that are not politically alert and engaged with the political turmoil and stirrings that are so widespread today around the world. The resulting global political activism is generating a surge in the quest for personal dignity, cultural respect and economic opportunity in a world painfully scarred by memories of centuries-long alien colonial or imperial domination.”

Brzezinski sees the Global Awakening as among the most dramatic and significant phenomenon in geopolitics that has ever taken place, and it “is apparent in radically different forms from Iraq to Indonesia, from Bolivia to Tibet.” Brzezinski asserts, “the worldwide yearning for human dignity is the central challenge inherent in the phenomenon of global political awakening.” He writes further:

“America needs to face squarely a centrally important new global reality: that the world's population is experiencing a political awakening unprecedented in scope and intensity, with the result that the politics of populism are transforming the politics of power. The need to respond to that massive phenomenon poses to the uniquely sovereign America an historic dilemma: What should be the central definition of America's global role?”

In his book, “Out of Control,” Brzezinski defines two issues of “major importance”: how to define concepts freedom and the good life. He argues, “the first pertains to the meaning of citizenship and the second to the essence of the human being.” In the same book, he discusses the conflation of morality and law. That, increasingly, what is legal is considered moral, and that which is illegal, is considered immoral, not the other way around. So, therefore, by making new law, one can make new morality.

In the book, Brzezinski outlines the way in which corporate-dominated mass media gives to the child his view of the world. He pens:

“On the whole, the values conveyed by the media repeatedly manifest what justifiably might be called moral corruption and cultural decadence.

“Today, for much of the world--and especially for the young-- television is the most important instrument both for socialization and education. In that respect, it is rapidly replacing the roles traditionally played by the family, by the church, by the school.

“Television gives the young viewer a first glimpse of the outside world. It first defines--and does so compellingly, by combining the visual and the audio impact--the meaning of the good life...It conditions desires, defines aspirations and unacceptable behavior.”

Brzezinski continues by enunciating the “staggering” facts on televisions effects on behavior. How so many people spend so much time glued to their television sets. As far as the so-called “programming” televisions offers, the “programs” “clearly extol self-gratification...normalize violence and brutality, encourage sexual promiscuity through example and stimulated peer pressures...the result is loss of control over social behavior.”

As Bertrand Russell, the British philosopher, historian, mathematician, and social critic wrote in his book, “The Impact of Science on Society,” the importance of mass psychology “has been enormously increased by the growth of modern methods of propaganda. Of these the most influential is what is called “education.”

A nagging question, which has gone under-emphasized by most analysts of the Global Awakening, is what exactly Brzezinski means with his term?

Could it be that he truly means that, because the mass media extends to almost every corner of the globe, the ability to plug people into the grids of power has worked to be a coup over people’s minds? Is his language consciously doublespeak intended to confuse Peace Patriots and their colleagues the world-over into thinking they can take it easy? Or, more optimistically and, I think, more likely, as the present continues to shape a future System more desperate and hopeless than the current one, are larger numbers of people becoming inclined towards, or welcoming of, Populist Activism?

For each action, there is an opposite and equal reaction. Let’s now take a walk in our minds on one of Einstein’s thought dreams. Imagine the development of an immense power, abused and expanded upon. A tyrant leading an exhaust-less War of Terror aimed to so change the environment of a people, that they themselves are also changed in the process. Imagine the remaking of societies and purges by Lenin, Stalin, Hitler, and Mao, but not just within their imaginary-line borders; instead, by way of a Global State, a World Regime--if you will. Imagine the power such a Global Institution causes. According to Newton’s laws of motion, there is to this series of tyrannical Actions myriad opposite Reactions.

What one observes in the reading of history is that, often as power centralization quickens, decentralizing tendencies arise and contradict that primary trend, thereby at least slowing it. Andrew Gavin Marshall elaborates on the primary way in which Technological Globalization has changed the world:


“The Technological Revolution has led to a diametrically opposed, antagonistic, and conflicting geopolitical reality: never before has humanity been so awakened to issues of power, exploitation, imperialism and domination; and simultaneously, never before have elites been so transnational and global in orientation, and with the ability to impose such a truly global system of scientific despotism and political oppression. These are the two major geopolitical realities of the world today. Never in all of human history has mankind been so capable of achieving a true global political psycho-social awakening; nor has humanity ever been in such danger of being subjected to a truly global scientific totalitarianism, potentially more oppressive than any system known before, and without a doubt more technologically capable of imposing a permanent despotism upon humanity. So we are filled with hope, but driven by urgency. In all of human history, never has the potential nor the repercussions of human actions and ideas ever been so monumental.”

Generating these countering trends is a sort of information war, ongoing. Although it might sound cliche, the impact of today on history is unimaginable. The volume of the vector that jet-propels modern man’s exchange of symbols and language on is greater than all those ages we consider the turning points of our Civilization: greater than European fascism and World War II; greater than the American and French Revolutions; greater than the Renaissance; the Black Plague, and on and on down the ages.

The exchange of symbols and language is not repeating history, or even rhyming with history--as Twain would have it--but truly making it. As high technology and communications have divorced the present from bygone ages, the associated quickening in society’s primary events, also known as “progress”, have enlarged the impact of decisions and actions by individuals like never before.

Moreover, we live today in the digital age, like flies through a digital matrix of widow webs. Although many futurists envisaged, and still do, the nature of a technetronic society as non-intimate, and likely to usher in a near-totally atomized public of robot zombies, the truth of the situation points towards a near-opposite reality.

Issues such as those brought up by the 9/11 Truth Movement have become mainstream political issues, according to Time Magazine. As the incrementally creeping Abuse of Power protects, first and foremost, the “witting” Uberclass, as well as the armies of opulent and psychopathic cronies, the Global Awakening reacts and intensifies.

Make no mistake that, by any historical standards, the fast flux of man’s modern society is, in religious terms, truly a transfiguration. Websters defines “to transfigure” like this: “to give a new and typically exalted or spiritual appearance to.” To Christians, one keystone example of this is Jesus’ appearance upon the mountain. Matt. 17: 1-9

Now, how do You live and pray while wide-awake at Civilization’s Sunset?

Please see: Andrew Gavin Marshall. The Global Political Awakening and the New World Order, published by Global Research:
http://www.globalresearch.ca/index.php?context=va&aid=19873