The cult of Buggery vs. Cusa and Kepler
Let' s situate the problem in terms of science as such .
What we call modern science-that is, the idea of an integrated, comprehensive mathematical physics, or physical science, began during the second quarter of the 15th century-we might say, in effect, at about the time of the 1439 Council of Florence. From inside science itself, the policy and perspective, the Christian Platonic approach to science typified by the work of Cusa, who is the virtual founder of modern science, by Leonardo da Vinci, and by followers such as Kepler, was essentially uncontested, that is, within science itself, up until about the beginning of the 17th century; and after that period, the foundations of science laid by, principally, Cusa, Leonardo da Vinci, and Kepler, were continued by people such as Desargues, Fermat, Huygens, Leibniz, the Bernoullis. and so forth. into Monge and Poncelet, Riemann, Gauss, and Cantor, in the l9th century.
The problem on which we should focus, both in science-that is, the problem of lack of understanding of what the cold fusion experiments signify, the crisis in science, the epistemological crisis in science prompted by the cold fusion experiments- results, and the witch-hunt itself-both go back to something which happened essentially during the 17th century in England and France. On the British side, the problem was the establishment of what became known as British empiricism by a group of Rosicrucian cultists associated with Francis Bacon, Thomas Hobbes, Elias Ashmole (the founder of British Freemasonry), John Locke and, of course, including Isaac Newton.
These people introduced an anti-Renaissance, what was considered at that period an anti-science, Aristotelian method, which was infused in a very peculiar with one element. This element was the introduction into science of what became known as empiricism, but was originally the central feature of the most notorious, sexually perverted religious cult in the history of medieval Europe - that is, the Cathar, Bogomil, or Bugger cult from the district of southern France associated with Albi and Toulouse.
The same thing happened in France itself. Buggery, in the form of the influence of this cult upon science, manifested itself in the work of Rene Descartes, particularly in Descartes's notion of deus ex machina. This established Cartesianism as a form of Buggery which has been traditional in French science and poisoning it or buggering it to the present day. This is quite literally the case: a Rosicrucian cult (which featured alchemy as one of its claims to fame), which was Aristotelian, cabbalistic, and Bugger (that is, it featured this split between spirit and flesh, as the new materialistic doctrine), which is characteristic of the Buggery cult of south France, of the Rhone district and Albi-Toulouse centuries earlier.
This cult merits a little bit of attention just so we know what we're talking about. Most people don't know this.
Before Christianity, there were established some very vicious cults in the area near Babylon: Oriental cults. These cults led to the various manifestations of a particular form of cult called Manicheanism. Now, one of these Manichean cults was situated in the eastern part of Turkey in the mountainous areas. For a while, this cult was used - it was a very vicious, bloody-handed cult - by the Caliphate against the Byzantine Empire. Later, according to Gibbon and others, a Byzantine Emperor called Constantine Copronymous took the cult, transplanted it or a good part of it from eastern Anatolia and stuck it in what was then Thrace, which is today modern Bulgaria. This cult was given the position of guarding the northern borders of the Byzantine Empire against these Slavs who were coming down into the area at the time.
As a result, as the cult became embedded there, sponsored by the Byzantine Empire, no less, the cult took a Slavic name, and became known as not only the Cathars, but also the Bogomils.
The cult was spread by Venetian bankers working on behalf of the Byzantine Empire, into the south of France, where it was known variously thus, as the Bogomil cult, which is what the Bulgarian branch of the cult called itself, the Cathars, which all called themselves, that is, the Cathars, the "pure," or the purified, and it was also known in France as the Bulgarian cult. So we had the French les bougres, which was translated into English for the convenience of the English speaker, as "the Buggers."
Now, because of this cult's peculiar sexual perversion - that is, the belief that a man putting semen into a woman to impregnate her, was propagating the flesh, and that was evil - it resorted to various other kinds of sexual recreation and thus the name "Bugger" in English became associated with what it has become associated with in English to this day.
So quite literally, Francis Bacon and his tribe buggered science and the result of this was empiricism. And a similar thing happened in France, in the form of the cult of Descartes, of Cartesianism.
This cult, this pseudo-alchemic cult called "Rosicrucian" during that period, and later called Freemasonic (based on the Freemasonic orders which were spun out of Rosicrucianism by people such as Elias Ashmole, Bacon, Hobbes, Locke and so forth), has been the dominant influence in what is called (or was called partly during the 17th century and more so during the 18th century), "the Enlightenment."
The characteristic of the Enlightenment is that it was anti-Renaissance, and that it promoted materialism. Now, let's look exactly at what that means, and how that affects the kind of problem in science we're dealing with in cold fusion today, how the two things intersect. First, as I said, we'll look, from the scientific side, at the epistemological crisis, and secondly, let's look at it from the standpoint of the cult aspect of the crisis.
The Essential Subjectivity of Science
Lurking among the numerous accomplishments of modern science, there is the absurd, but popular delusion, that "physical science" is both "materialist" and "objective." The worst, and most widespread forms of this delusion assume, first, that scientific method is essentially statistical, and that "mathematical science" is associated with measurement of forces acting along a straight-line pathway between two points. This popular delusion was key to the widespread "systems analysis" hoaxes, such as Professor Norbert Wiener's "information theory."
The proof, that such definitions of "objective science" are absurd, is elementary; that proof is given as a central feature of this author's introductory course in Leibniz's science of Physical Economy.45 We summarize the background considerations, point by point
1. If man were a mere animal, that is, like a baboon, a creature innately disposed to what is called "primitive hunting and gathering" modes of social reproduction, at no time could the living human population of this planet have exceeded about ten millions individuals
2. The increase in the human population, and the associated improvements in life-expectancy and standard of existence, are the cumulative benefit of what we may identify most simply and fairly as "scientific and technological progress." The measure of this function of progress is an increase in the potential population-density of the human species; this represents a higher per-capita standard of living and longevity, combined with a decrease in the total number of hectares required to sustain an average individual human life
3. These improvements are expressed functionally through a succession of successful, radical changes in human productive behavior, a succession akin to the series of discontinuities associated with A, B, C, D, E, ... referenced above. These changes in the behavior of successive levels of upward development of society are analogous in form or function, and effect, to successful, upward biological evolution of species among the lower forms of life.46
4. Thus, the problem of both discovering and choosing a Type of sequential ordering of thought-objects, corresponding to a negentropically ordered succession of revolutionary scientific modifications in known scientific principles, is a subjective matter. It is a matter of discovering which subjective Type of creative-mental generation of thought-objects corresponds to a negentropic sequence of increase in man's cultural potential for increasing potential population-density.
2. The increase in the human population, and the associated improvements in life-expectancy and standard of existence, are the cumulative benefit of what we may identify most simply and fairly as "scientific and technological progress." The measure of this function of progress is an increase in the potential population-density of the human species; this represents a higher per-capita standard of living and longevity, combined with a decrease in the total number of hectares required to sustain an average individual human life
3. These improvements are expressed functionally through a succession of successful, radical changes in human productive behavior, a succession akin to the series of discontinuities associated with A, B, C, D, E, ... referenced above. These changes in the behavior of successive levels of upward development of society are analogous in form or function, and effect, to successful, upward biological evolution of species among the lower forms of life.46
4. Thus, the problem of both discovering and choosing a Type of sequential ordering of thought-objects, corresponding to a negentropically ordered succession of revolutionary scientific modifications in known scientific principles, is a subjective matter. It is a matter of discovering which subjective Type of creative-mental generation of thought-objects corresponds to a negentropic sequence of increase in man's cultural potential for increasing potential population-density.
Thus, from this point of view, the subject of science is that higher-order of thought-object—a transfinite—which correlates formal scientific progress with rate of increase of this science-driven rate of growth of a culture's potential population-density. In other words, man willfully increasing mankind's power to perpetuate ever-more successfully his own species' dominating existence within the universe.
This view is in contrast to the popularized materialist mythos of so-called "objective science," of man as the contemplative mathematician-observer.
"I see myself creating, as I define creation, as a common principle of that array of named thought-objects of fundamental discovery associated with such as Plato, Archimedes, Cusa, Leonardo, Kepler, and Leibniz. I locate my own creating-activity in respect to an effort to attribute a higher thought-object, a Cantorian Type, to the manifold composed of such historic names of original discoverers. This attribution of a specific choice of order for such an 'aleph-manifold,' and of attributing a Type to that choice of ordering, is the immediate subject of my inquiry.
"This Type defines a relatively fundamental scientific principle, as an hypothetical choice of such a principle; in Plato, this is referenced as 'hypothesizing the higher hypothesis.' I now correlate that hypothetical choice of Type with a manifest ordering of science-driven growth of relative potential population-density, of relatively superior and inferior modes of physical-economic culture."
This correlation is the characteristic activity of physical science; seeking to subsume all such hypothesizing of the higher hypothesis as a manifold of a yet higher Type, is physical science.47
As described in other locations,48the details of this phenomenon are of the following form. The hypothetical inference of a new Type of ordering of crucial thought-objects of fundamental scientific discovery as a manifold (or, sub-manifold), in respect to a single Type of crucial (or, "unique") paradox, subsumes an experimental design for some crucial expression of this new hypothesis. That subsumes, in turn, the design of either an experimental apparatus, or an observational method akin to such an apparatus.
Thus, from fundamental discovery of (transfinite) ordering-principle, through the design of an experiment, through that experimental design expressed as a new principle of machine-tool (or, analogous) design, is the generation of a discovery of scientific principle transmitted and assimilated into a general increase of social productivity. In every step of that process, the essential thing is the generation of a new conceptual thought-object by, within, and in accord with the sovereign, individual creative mental processes of the mind of a sovereignly individual person.
We should emphasize by aid of such means as reiteration, that the process just outlined is Plato's "hypothesizing the higher hypothesis." The higher hypothesis is the Type of cardinality to which corresponds a manifold (or, sub-manifold) of thought-objects arranged in a certain choice of ordering. The choosing of such a particular such higher hypothesis, the hypothesizing of the selection of one or more such higher hypotheses for such an array of individual thought-objects, is itself the consideration of a manifold of such alternative Types. The latter manifold's Type is what we should signify by physical science.
In other words, physical science is essentially the process of discovering those rules of creative behavior of our individual mental processes which lead us to discoveries of a Type through which general culture may be changed to optimize the rate of increase of our species' potential population-density. In this fashion, physical science is essentially subjective.
Admittedly, that does not complete the argument. If a certain type of "hypothesizing the higher hypothesis" is physical science, then increases in potential population-density, so successively achieved, show us that the intelligible form of lawful ordering of nature is coherent with the process of perfection of our hypothesizing the higher hypothesis. Thus, it is our successful hypothesizing of the higher hypothesis, in this fashion, rather than our sensory impressions, the which is the proper basis for determining the lawful composition, and ontological characteristics, of that real physical universe which lies beyond the full reach of our mere senses.
Our creative-mental processes do not address directly sensory objects as sensory objects per se.Human thought knows only change; we know only a thinkable correspondence between a change in our behavior and a correlated change in the manifest behavior of nature. It is a correspondence of the two Types of change which constitute the entirety of real physical science. That correspondence is what is intelligible for us; we must discover everything else respecting nature from this approach to the elementary primacy of change, to the universal elementarity in space-time of nothing but change.
This point is clearer, if we look now at the historical source of the leading opposition to the picture we have presented.
The leading opponent of our Leibnizian view of science, and the modern opponent of Plato, Cusa, Leonardo da Vinci, Kepler, and Leibniz, for example, is the so-called "materialist," or "mechanistic" standpoint of Francis Bacon, Robert Fludd, Elias Ashmole, René Descartes, John Locke, and Isaac Newton. This "materialist" dogma was introduced to seventeenth-century France and England by the then newly-established cult of the Rosicrucians. The essence of this gnostic Rosicrucian dogma is typified by René Descartes' deus ex machina49 and Isaac Newton's maxim hypotheses non fingo.50This is also the axiomatically "hereditary" origin of such modern forms of radical positivism as von Neumann's "systems analysis," Professor Noam Chomsky's Korschite "linguistics," and Wiener's "information theory" hoax.
Consider as much of this Rosicrucian cult's dogma as is essential to locate the origins of that popular delusion we recognize most readily as the mythos of "objective science." The derivation of the Rosicrucian cult is the best vantage-point for this undertaking.
The seventeenth-century Rosicrucian cult of Fludd, Ashmole, et al. was a resurfacing of a notorious, usury-practicing, medieval sect known variously as the Cathars, Bogomils, or, more commonly, "The Buggers."51
This sect, which infested the market centers of northern Italy and southern France ("Languedoc"), was one of many varieties of kindred gnostic cults sprung up over the centuries from such very ancient pagan origins as the Phrygian cult of Cybele-Dionysus, the Delphic cult of Apollo-Dionysus, the Hellenic cult of Osiris, and the sundry Babylonian and Canaanite mystery religions.
The relevant feature of these gnostic forerunners of Ashmolean Rosicrucianism is the doctrine of utter depravity of the "flesh" which is the direct source of the materialist dogmas of Bacon, Descartes, Locke, Newton, et al.The sexual perversions of the Cathars are a direct, doctrinaire correlative of this materialist dogma of theirs. Briefly, one of the cult's Elect was forbidden to place his semen in the vagina of a woman, lest he cause the procreation of newborn human flesh! The spirit inhabiting the Elect must be kept apart from the utter depravity of the fleshly process of human procreation.52
That said, consider the case of science-driven increase of society's potential population-density. The origin of a new, valid, fundamental discovery, is a mental act of creation, a spiritual act, the generation of such a thought-object. The derivation of a design of experimental apparatus, and then a machine-tool principle, from the new thought-object, is the source of a powerful material effect. This is the connection which the Rosicrucian Descartes insisted must be broken: deus ex machina,and which Newton forbade: hypotheses non fingo.
What kind of society do these Manichean, or Bugger Elect represent? The Elect are forbidden to interfere with nature; they cannot till the soil, nor perform other productive labor. They are permitted to subsist by begging for alms, or to loan their accumulation of monetary savings from alms-gathering in usury. The Elect form, thus, a parasitical class subsisting by tribute and usury.
The strength of such a usury-practicing gnostic conspiracy, is that the Elect of the "Bugger" sect could sell a note for twelve or more ducats in Lyons, which could be redeemed by the bearer at discount for ten ducats, or less, in Padua. Thus, spider-web networks of Elect "Buggers" spread across northern Italy and southern France of the Garonne-Tarn and Rhône regions, in symbiosis with the other principal usury-practicing "Elects" among Lombard bankers and Jewish money-lenders.
The following summary is fair. As the oligarchical, usury-practicing I Nuovi faction of the Venetian merchant-bankers spread their parasitical, oligarchical power, by such vehicles as the Levant Company, into England, the Netherlands, and the old Hanse regions of Northern Europe generally, the Netherlands and England became the target for the launching of such Levant Company spin-offs as the Bank of England, the City of London financial center, and the Dutch and British "India" companies. London became thus the "new Venice," a union of the usurious Levant Company "Lombards" with the Rosicrucian cult of Bacon, Ashmole, et al.
These seventeenth-century developments were the roots of the combined work of the Liberal Party and (later) Fabians of the eighteenth and nineteenth centuries, in seeking to establish London as the capital of a "Third Roman Empire," a worldwide form of pax universalis, a British Empire which would be a revival of the pagan Roman Empire of Augustus, Tiberius, Caligula, Nero, and Diocletian.
These seventeenth-century developments were the roots of the combined work of the Liberal Party and (later) Fabians of the eighteenth and nineteenth centuries, in seeking to establish London as the capital of a "Third Roman Empire," a worldwide form of pax universalis, a British Empire which would be a revival of the pagan Roman Empire of Augustus, Tiberius, Caligula, Nero, and Diocletian.
Originally, science was solely a creation of the Platonists of the Golden Renaissance, chiefly the work of those fifteenth-century moral and intellectual giants who are best typified by Cardinal Nicolaus of Cusa and Leonardo da Vinci. This tradition was continued by the work of such as Kepler, Gilbert, Fermat, Desargues, Pascal, Huygens, Leibniz, and the Bernoullis. That seventeenth-century Leibnizian tradition was carried into the nineteenth century by such figures as France's Gaspard Monge, and Germany's Gauss and Riemann. This tradition is sometimes called "continental science," to distinguish it from the Cartesian, empiricist, and positivist outgrowths of the Rosicrucian influence.
The cases of Bacon, Fludd, Descartes, and Newton established the counter-science variously expressed as Cartesianism,empiricism, and positivism. The hegemony of this cult's "Enlightenment" materialism in most science classrooms today, is the result of British participation in victories in most of the wars of the past three hundred years. The supremacy of the Rosicrucian's materialist dogma in today's scientific establishment is not a scientific, but a purely political phenomenon.
The practical issue of this political division in the science establishment, is the overarching conflict between the two principal, conflicting social systems which have, almost entirely, dominated European history since Solon's defeat of the oligarchical usurers of ancient Athens, more than two-and-a-half thousand years ago. This is the point made by Friedrich Schiller's contrasting the humanist, republican constitution of Solon to the American-Confederacy-like law of Lycurgus' Spartan slave society.53
To sustain scientific and technological progress requires appropriate education of virtually all participants in the society's productive processes. A population so educated will not tolerate indefinitely that division of society's population into oligarchs and helots which was characteristic of Lycurgus' Sparta, the pagan Roman Empire, and the American Southern Scottish Rite Jurisdiction's Confederate States of America. The brutish ignorance to which the slaveholders' oligarchical system degraded not only the Confederates' "poor whites," but also most of the so-called "planter aristocracy,"54 illustrates the point at issue. The so-called "socialist" zero-technological growth decrees of the Roman Emperor Diocletian are a notable, consistent precedent for the brutish degeneracy pervading the old Confederacy.55
On the other side of the same issue of policy, an ignorant people is not capable of self-government. To govern oneself requires the capacity for efficient comprehension of qualities of processes which are, by their nature, intrinsically beyond the developmental capacity of the scientifically illiterate strata. As several founders of the U.S. federal republic warned, the survival of such a democratic republic as theirs under natural law required a certain minimal quality of compulsory education.56 Friedrich Schiller presented the conceptual basis for the most successful model of Christian classical humanist education, the reforms of Wilhelm von Humboldt.57
Under the influence of such a quality of universal compulsory secondary education, that educated citizenry will conspire to free itself from any oligarchical rule. Yet, without such an intrinsically anti-oligarchical form of education, a society could not generate, transmit, or assimilate efficiently scientific and technological progress in a general way. The self-interest of the oligarchy, as a social formation, is to destroy nations practicing generalized scientific and technological progress, and then seek to outlaw, throughout the world, both classical education and the practice of scientific progress. That is the entropic Type of cultural policy represented by the "(guild) socialism" of Diocletian, wherever the like appears, down through the ages of history since not later than the Phrygian Cybeline cult of Dionysus.
Like Kant's pro-irrationalist Critiques later, Descartes' gnostic deus ex machina dogma sought to paint a picture of the material world independent of that indispensable subjective agency, the creative mental processes upon which the discovery of all scientific knowledge depends absolutely. Kant did not deny the efficient existence of creative powers of scientific discovery, but pronounced deliberative creative acts to be impossible.58
That is the kernel of what passes for sophisticated philosophical materialism. To the credulous simpleton, the materialist demagogue exhibits himself as a solid, down-to-earth good fellow, one, perhaps, with all four feet firmly planted on the ground. "We materialists believe in nothing we cannot experience first-hand, with our own good five senses." To thoughtful, literate audiences, such cheap rhetoric is not persuasive; the argument of the Kantian unknowable thing-in-itself and Descartes' deus ex machina is offered, instead.
For us, the relevant experience on which physical science must be premised, is not fixedness, but change: the correlation of a change in our scientific thinking for practice, with the resulting change in the responsive behavior of nature. Unlike that theology as such which references the Absolute of Plato's the Good,59mere physical science does not know the Absolute, but only Cantor's Transfinite. The domain of the transfinite is, at its highest level, Plato's hypothesizing the higher hypothesis, the domain of physical space-time, the domain of change, of perfecting that which remains unperfected. Thus, for physical science, the science of physical space-time, experience is change, and change is the elementary substantial feature of all scientific experience.
As the illustrative case of the experiment shows, change begins as an ostensibly non-material, subjective act of valid creative discovery of new, un-utterable Geistesmassen—thought-objects.This first step in the causal sequence of human action is spiritual, not "material." Under the "foremanship" of the relevant thought-object, a crucial experimental design is fashioned, a material medium for the spiritual cause, which latter is the thought-object. So, we had next, the derivation of the new machine-tool principle, and the medium through which man's per-capita power over the universe, per square-kilometer, is increased. The latter is the relevant material effect.
It is this sequence, this spiritual change causing the material change, which every successful experiment demonstrates. The materialist insists that the results of the experiment must be described only in such ways as leave the generation of the relevant new thought-object out of account. Since the universe responds to the experiment as it is actually developed, as prompted by an initially spiritual cause, materialism, with its materialist's fanatic adherence to formal deductive consistency, falsifies the universe by such reductionist fallacy of composition.
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Footnotes
45. LaRouche, "In Defense of Common Sense," chaps. II-IV; and "The Science of Christian Economy," chaps. II-IV, VI; in Christian Economy, op. cit.
46. Cf. Nicolaus of Cusa. Cusa's view in an early work, On Learned Ignorance, is that "God has implanted in all things a natural desire to exist with the fullest measure of existence that is compatible with their particular nature .... There is in them a discernment that is natural and in keeping with the purpose of their knowledge, which ensures their natural inclination serving its purpose and being able to reach its fulfillment."
Later, in "The Vision of God," (1464), Cusa develops the conception that each species, with its natural faculties as they develop, "yearns" for the existence of a higher species, as man does for the knowledge of the Absolute, of God. Here, Cusa's idea of negentropic species-evolution as the characteristic of Creation, is expressed by the poetic conception terminus specie. The universe consists of negentropic growth of higher orderings, whose microcosm is human reason. The species recognizes this divine order of creation, in its own way, and becomes a singularity in the transition from one ordering to the next. Thus the species has a terminus specie, the actualization of infinity in one point, which enables further development. "This power, which I have from Thee, and in which I possess a living image of the power of Thy almightiness, is the free will through which I am capable of either increasing or reducing the capacity to recive Thy beneficence."
47 See LaRouche, U.S. Science Policy, chap. III, section "The Geometry of Creative Reason," op. cit.
48 See LaRouche, "In Defense of Common Sense," chaps. IV, XII; "Project A," chaps. XVII, XVIII; and "The Science of Christian Economy," chaps. IV, VII; in Christian Economy, op. cit.
49 On Descartes' deus ex machina, see LaRouche, U.S. Science Policy, chap. IV
50 Sir Isaac Newton, in his The Mathematical Principles of Natural Philosophy (New York: The New York Philosophical Society, 1964), states "hypothesis non fingo" (I don't make hypotheses), and explains his reasons for this on grounds of induction versus hypothesis
51 See LaRouche, U.S. Science Policy, chap. IV, op. cit.
We first hear of the Bogomils in the tenth century a.d.i n Bulgaria. (In Bulgarian, Bogomil means "beloved of God.") Among their beliefs is the characteristically gnostic one, that the Father of Jesus Christ was not the Creator of the world. For the Bogomils and later the Cathars, the power of the devil worked through the nature and constraints of the material world; matter and spirit were never meant to co-abit. This division and its corresponding principles of good and evil, light and darkness, is broadly called dualism. For the origins of the Bogomil or Cathar cults in Manicheanism, and the Albigensian Crusade against them, see LaRouche, Christian Economy, pp. 485-486, op. cit.
52 The Cathar cult was known in France as the Bulgarian cult, or "Les Bougres," which translated into English as "the Buggers." Because of the cult's peculiar sexual perversion, which flowed from their gnostic doctrine of separation of matter and spirit, it resorted to various other kinds of sexual activity, and thus the name "Bugger" became associated in English with homosexuality.
Overt gnostic cultism continues to this day, including the sexual perversions. In Colombia, for example, the head of the Universal Christian Gnostic Church, Samael Aun Weor, is the author of a book entitled Perfect Marriage,which asserts: "The age of sex is coming, the New Age of Aquarius .... Sexual magic will be officially admitted in the universities of the new Aquarian Age." The book continues: "To create a child, you do not need to spill semen. The spermatozoid which escapes without spilling semen is a choice spermatozoid of a superior nature, totally mature. The result of such impregnation is a new creation of exremely high order. That is how we can form a race of Supermen. In the mysteries of Eleusis, the sacred dances, the naked dances, the burning kiss and sexual connection, they make men unto Gods ... the Sufi dances and the whirling dervishes are tremendiously marvelous." Aun Weor is also the author of The Social Transformation of Society, which sketches the Gnostics' political program for Latin America. The Gnostic Church has been the political controller of the M-19 narcoterrorists who today share power with the government of Colombia
53 See Friedrich Schiller, "The Legislation of Lycurgus and Solon," in Friedrich Schiller, Poet of Freedom, Vol. II, ed. by William F. Wertz, Jr. (Washington, D.C.: Schiller Institute, 1988)
54 See Fred Henderson, "Free Trade, The Confederacy, and Slavery," The New Federalist, Vol. V, No. 36, Nov. 11, 1991, pp. 5-6; "The Lee myth is debunked but not the more dangerous mythmakers," Executive Intelligence Review, Vol. 18, No. 38, Oct. 4, 1991, p. 62ff
55 The decrees of the Roman Emperor Diocletian (284-305 a.d. attempted to freeze the economic crumbling of the Roman Empire by fixing prices and wages by law. This led in the fourth century to the reforms of the Emperor Theodosius, which established legal enforcement of the occupation which each Roman citizen was forced to follow for his entire life. These Malthusian reforms were the earliest attempt to impose socialist decrees by totalitarian government. See Global Showdown, §2.3 (Washington, D.C.: Executive Intelligence Review, 1985), on the edicts of Diocletian and his successors
56 See, for example: Benjamin Franklin, "Proposals Relating to the Education of the Youth in Pennsylvania," Philadelphia (1749). Thomas Jefferson, "A Bill for the More General Diffusion of Knowledge" (1779), in Thomas Jefferson: Writings, ed. by Merrill D. Peterson (New York: Library of America, 1984): "[T]he most effectual means of preventing [tyranny] would be, to illuminate, as far as practicable, the minds of the people at large .... [Therefore] it becomes expedient for promoting the public happiness that those persons, whom nature hath endowed with genius and virtue, should be rendered by liberal education worth to receive, and able to guard, the sacred deposit of the rights and liberties of their fellow citizens, and that they should be called to that charge without regard to wealth, birth, or other accidental condition or circumstance." John Adams, "Thoughts on Government" (1776), in American Political Writing During the Founding Era: 1760-1805, Vol. I, ed. by Charles S. Hyneman and Donald S. Lutz (Indianaplis: Liberty Press, 1983). Benjamin Rush, "A Plan for the Establishment of Public Schools and the Diffusion of Knowledge in Pennsylvania; To Which Are Added, Thoughts upon the Mode of Education, Proper in a Republic" (1786), in American Political Writing, op. cit.
57 See Friedrich Schiller, "Aesthetical Lectures (1792-1793)" and Wilhelm von Humboldt, "On Schiller and the Course of His Spiritual Development," both in Friedrich Schiller, Poet of Freedom, op. cit. Humboldt, who predicated his work on the influence of and education provided him by Schiller, was for a time responsible for all educational policy in Prussia
58 See Immanuel Kant, Critique of Pure Reason, trans. by Norman Kemp Smith (New York: St. Martin's Press, 1965); Critique of Practical Reason, trans. by Lewis White Beck (Indianapolis: Bobbs-Merrill Company, 1956); also, in particular, Critique of Judgment, trans. by J.H. Bernard (New York: Hafner Press, 1951), §30-54, p. 152ff.: "[Genius] cannot describe or indicate scientifically how it brings about its products .... [A] Homer ... cannot show how his ideas ... come together in his head, simply because he does not know, and therefore cannot teach others."
59 Plato's arguments connecting the idea of the Good (or the Absolute Infinite as expressed by later Christian Platonists), both to the evolution of the physical universe, and to the process of Becoming proper to human reason, are developed with more and more arduous rigor in a number of dialogues: Theaetetus, Parmenides, Sophist, Republic, Philebus, Timaeus, Critias.
60 See footnote 58
61 Immanuel Kant, Critique of Judgment, op. cit.
62 See A Manual on the Rudiments of Tuning and Registration, Vol. I (Washington, D.C.: Schiller Institute, 1992), chap. 11
63 See footnote 1
64 Georg Cantor, Theory of Transfinite Numbers, op. cit.
65 See Nicolaus of Cusa, "On Conjectures," in Philosophisch-Theologische Schriften, Vol. II (Vienna: Herder & Co., 1982), p. 158. "Man is indeed god, but not absolutely, since he is man; he is therefore a human god. Man is also the world, but not in a contracted way everything, since he is man; man is therefore a microscosm or a human world. The region of humanity therefore embraces God and the whole world in its human potentiality."
66 See Nicolaus of Cusa, "On the Filiation of God," in Philosophisch-Theologische Schriften, op. cit.,, p. 640. "Indeed, just as God is the actual essence of all things, so is the intellect, separated and united in itself vitally and reflexively, a living similitude of God. Therefore, as God Himself is the essence of all things, so the intellect, the similitude of God, is the similitude of all things. Cognition, however, is effected through similitude. However, since the intellect is an intellectual living similitude of God, it knows, when it knows itself, everything in itself as the one."
See also Philo of Alexandria, op. cit., §XXIII: "Moses tells us that man was created after the image of God and after His likeness (Gen. 1:26).... Let no one represent the likeness as one to a bodily form; for neither is God in human form, nor is the human body God-like. No, it is in respect of the Mind, the sovereign element of the soul, that the word "image" is used; for after the pattern of a single Mind, even the Mind of the universe as an archetype, the mind in each of those who successively came into being was moulded.... [The human mind] opens by arts and sciences roads branching in many directions, all of them great highways.... (W)hen on soaring wings it has contemplated the atmosphere and all its phases, it is borne yet higher to the ether and the circuit of heaven, and is whirled round with the dances of planets and fixed stars, in accordance with the laws of perfect music, following that love of wisdom which guides its steps. And so, carrying its gaze beyond the confines of all substance discrenible by sense, it comes to a point at which it reaches out after the intelligible world."
67 See LaRouche, "In Defense of Common Sense," chap. XI; "Project A," chap. II; and "The Science of Christian Economy," chap. V; in Christian Economy, op. cit.
68 Cf. A Manual on Tuning, op. cit. References are the Preface: "The Classical Idea," passim; chap. 2: "The Six Species of Singing Voice"; chap. 9: "The Principles of Bel Canto"; chap. 10: "The Synthetic Geometry of Composition"; and chap. 11: "Artistic Beauty: Schiller vs. Goethe."
See also LaRouche, "Solution to Plato's Paradox of the 'One and the Many,' " and Jonathan Tennenbaum, "The Foundations of Scientific Musical Tuning," Fidelio, Vol. 1, No. 1, Winter 1992
69 A Manual on Tuning, op. cit., chap. 10
70 Cf. A Manual on Tuning, op.cit., chap. 11
71 The attribution of musical notions to Cantor's work is ironically most appropriate. Cantor was an able amateur musician, of a musical tradition traced to his maternal grandfather Kapellmeister Ludwig Böhm, whose violinist brother, Joseph, was the teacher of the great virtuoso Joachim. (Adolf Frankel, Das Leben Georg Cantors, cited in Georg Cantors Gesammelte Abhandlung, op. cit., p. 452.) It was this Ludwig Böhm who delivered the definitive performance of Beethoven's late string quartets on Beethoven's behalf
72 See footnote 46 for Cusa's concept of species-evolution
73 See, G.W. Leibniz, Monadology, trans. by George Montgomery (LaSalle: Open Court Publishing Co., 1989)
74 See footnote 3
75 The, unfortunately, popularized myth of an "Hegelian" division of musical history, into successive "baroque," "classical," and "romantic" periods, should be simply ignored as nonsense. The work of Classical composerssuch as J. S. Bach, his famous sons, Haydn, Mozart, Beethoven, Schubert, Mendelssohn, Schumann, Brahms, et al., is separated by a moral principle of composition from the contrasting, irrationalist principle of ascending chromatic eroticism adopted by such nineteenth-century Romantics as Berlioz, Liszt, and Wagner, et al.
76 Johann Sebastian Bach, "Musical Offering," BWV 1079 (New York: G. Schirmer, 1944)
77 Joseph Haydn, Opus 33, "Russian" string quartets (Mineola, N.Y.: Dover Publications, 1985), ed. by Wilhelm Altman
78 Cf. Bernhard Paumgartner, Mozart (München: 1991), chap. 31, pp. 299-311; p. 548
79 See A Manual on Tuning, op. cit., chap. 12 passim, on the principled approach of Beethoven and Brahms to composing a set of variations on a theme
80 Cited in Herbert Meschkowski and Winfried Nilson, eds., Georg Cantors Briefe, (Heidelberg: Springer Verlag, 1991), pp. 9-10, 478; from J. Bendiek, "Ein Brief Georg Cantors an Pater Ignazius Jeiler O.F.M.," Franzisch Kannischer Studien 47, 1965, pp. 65-73. "Die modernen Mathematiker in ihrer Mehrheit durch den glänzenden Erfolg ihres stets sich vollkommenden Formalwesens, das immer mehr Anwendungen auf die mechanische Seite der Natur zulässt, in einen Siegesrausch hineingeraten sind, der sie zur materialistischen Einseitigkeit verkommen lässt and sie für jegliche objektiv-metaphysische Erkenntnis and daher auch für die Grundlagen ihrer Wissenschaft blind macht."
81 See footnote 28.
46. Cf. Nicolaus of Cusa. Cusa's view in an early work, On Learned Ignorance, is that "God has implanted in all things a natural desire to exist with the fullest measure of existence that is compatible with their particular nature .... There is in them a discernment that is natural and in keeping with the purpose of their knowledge, which ensures their natural inclination serving its purpose and being able to reach its fulfillment."
Later, in "The Vision of God," (1464), Cusa develops the conception that each species, with its natural faculties as they develop, "yearns" for the existence of a higher species, as man does for the knowledge of the Absolute, of God. Here, Cusa's idea of negentropic species-evolution as the characteristic of Creation, is expressed by the poetic conception terminus specie. The universe consists of negentropic growth of higher orderings, whose microcosm is human reason. The species recognizes this divine order of creation, in its own way, and becomes a singularity in the transition from one ordering to the next. Thus the species has a terminus specie, the actualization of infinity in one point, which enables further development. "This power, which I have from Thee, and in which I possess a living image of the power of Thy almightiness, is the free will through which I am capable of either increasing or reducing the capacity to recive Thy beneficence."
47 See LaRouche, U.S. Science Policy, chap. III, section "The Geometry of Creative Reason," op. cit.
48 See LaRouche, "In Defense of Common Sense," chaps. IV, XII; "Project A," chaps. XVII, XVIII; and "The Science of Christian Economy," chaps. IV, VII; in Christian Economy, op. cit.
49 On Descartes' deus ex machina, see LaRouche, U.S. Science Policy, chap. IV
50 Sir Isaac Newton, in his The Mathematical Principles of Natural Philosophy (New York: The New York Philosophical Society, 1964), states "hypothesis non fingo" (I don't make hypotheses), and explains his reasons for this on grounds of induction versus hypothesis
51 See LaRouche, U.S. Science Policy, chap. IV, op. cit.
We first hear of the Bogomils in the tenth century a.d.i n Bulgaria. (In Bulgarian, Bogomil means "beloved of God.") Among their beliefs is the characteristically gnostic one, that the Father of Jesus Christ was not the Creator of the world. For the Bogomils and later the Cathars, the power of the devil worked through the nature and constraints of the material world; matter and spirit were never meant to co-abit. This division and its corresponding principles of good and evil, light and darkness, is broadly called dualism. For the origins of the Bogomil or Cathar cults in Manicheanism, and the Albigensian Crusade against them, see LaRouche, Christian Economy, pp. 485-486, op. cit.
52 The Cathar cult was known in France as the Bulgarian cult, or "Les Bougres," which translated into English as "the Buggers." Because of the cult's peculiar sexual perversion, which flowed from their gnostic doctrine of separation of matter and spirit, it resorted to various other kinds of sexual activity, and thus the name "Bugger" became associated in English with homosexuality.
Overt gnostic cultism continues to this day, including the sexual perversions. In Colombia, for example, the head of the Universal Christian Gnostic Church, Samael Aun Weor, is the author of a book entitled Perfect Marriage,which asserts: "The age of sex is coming, the New Age of Aquarius .... Sexual magic will be officially admitted in the universities of the new Aquarian Age." The book continues: "To create a child, you do not need to spill semen. The spermatozoid which escapes without spilling semen is a choice spermatozoid of a superior nature, totally mature. The result of such impregnation is a new creation of exremely high order. That is how we can form a race of Supermen. In the mysteries of Eleusis, the sacred dances, the naked dances, the burning kiss and sexual connection, they make men unto Gods ... the Sufi dances and the whirling dervishes are tremendiously marvelous." Aun Weor is also the author of The Social Transformation of Society, which sketches the Gnostics' political program for Latin America. The Gnostic Church has been the political controller of the M-19 narcoterrorists who today share power with the government of Colombia
53 See Friedrich Schiller, "The Legislation of Lycurgus and Solon," in Friedrich Schiller, Poet of Freedom, Vol. II, ed. by William F. Wertz, Jr. (Washington, D.C.: Schiller Institute, 1988)
54 See Fred Henderson, "Free Trade, The Confederacy, and Slavery," The New Federalist, Vol. V, No. 36, Nov. 11, 1991, pp. 5-6; "The Lee myth is debunked but not the more dangerous mythmakers," Executive Intelligence Review, Vol. 18, No. 38, Oct. 4, 1991, p. 62ff
55 The decrees of the Roman Emperor Diocletian (284-305 a.d. attempted to freeze the economic crumbling of the Roman Empire by fixing prices and wages by law. This led in the fourth century to the reforms of the Emperor Theodosius, which established legal enforcement of the occupation which each Roman citizen was forced to follow for his entire life. These Malthusian reforms were the earliest attempt to impose socialist decrees by totalitarian government. See Global Showdown, §2.3 (Washington, D.C.: Executive Intelligence Review, 1985), on the edicts of Diocletian and his successors
56 See, for example: Benjamin Franklin, "Proposals Relating to the Education of the Youth in Pennsylvania," Philadelphia (1749). Thomas Jefferson, "A Bill for the More General Diffusion of Knowledge" (1779), in Thomas Jefferson: Writings, ed. by Merrill D. Peterson (New York: Library of America, 1984): "[T]he most effectual means of preventing [tyranny] would be, to illuminate, as far as practicable, the minds of the people at large .... [Therefore] it becomes expedient for promoting the public happiness that those persons, whom nature hath endowed with genius and virtue, should be rendered by liberal education worth to receive, and able to guard, the sacred deposit of the rights and liberties of their fellow citizens, and that they should be called to that charge without regard to wealth, birth, or other accidental condition or circumstance." John Adams, "Thoughts on Government" (1776), in American Political Writing During the Founding Era: 1760-1805, Vol. I, ed. by Charles S. Hyneman and Donald S. Lutz (Indianaplis: Liberty Press, 1983). Benjamin Rush, "A Plan for the Establishment of Public Schools and the Diffusion of Knowledge in Pennsylvania; To Which Are Added, Thoughts upon the Mode of Education, Proper in a Republic" (1786), in American Political Writing, op. cit.
57 See Friedrich Schiller, "Aesthetical Lectures (1792-1793)" and Wilhelm von Humboldt, "On Schiller and the Course of His Spiritual Development," both in Friedrich Schiller, Poet of Freedom, op. cit. Humboldt, who predicated his work on the influence of and education provided him by Schiller, was for a time responsible for all educational policy in Prussia
58 See Immanuel Kant, Critique of Pure Reason, trans. by Norman Kemp Smith (New York: St. Martin's Press, 1965); Critique of Practical Reason, trans. by Lewis White Beck (Indianapolis: Bobbs-Merrill Company, 1956); also, in particular, Critique of Judgment, trans. by J.H. Bernard (New York: Hafner Press, 1951), §30-54, p. 152ff.: "[Genius] cannot describe or indicate scientifically how it brings about its products .... [A] Homer ... cannot show how his ideas ... come together in his head, simply because he does not know, and therefore cannot teach others."
59 Plato's arguments connecting the idea of the Good (or the Absolute Infinite as expressed by later Christian Platonists), both to the evolution of the physical universe, and to the process of Becoming proper to human reason, are developed with more and more arduous rigor in a number of dialogues: Theaetetus, Parmenides, Sophist, Republic, Philebus, Timaeus, Critias.
60 See footnote 58
61 Immanuel Kant, Critique of Judgment, op. cit.
62 See A Manual on the Rudiments of Tuning and Registration, Vol. I (Washington, D.C.: Schiller Institute, 1992), chap. 11
63 See footnote 1
64 Georg Cantor, Theory of Transfinite Numbers, op. cit.
65 See Nicolaus of Cusa, "On Conjectures," in Philosophisch-Theologische Schriften, Vol. II (Vienna: Herder & Co., 1982), p. 158. "Man is indeed god, but not absolutely, since he is man; he is therefore a human god. Man is also the world, but not in a contracted way everything, since he is man; man is therefore a microscosm or a human world. The region of humanity therefore embraces God and the whole world in its human potentiality."
66 See Nicolaus of Cusa, "On the Filiation of God," in Philosophisch-Theologische Schriften, op. cit.,, p. 640. "Indeed, just as God is the actual essence of all things, so is the intellect, separated and united in itself vitally and reflexively, a living similitude of God. Therefore, as God Himself is the essence of all things, so the intellect, the similitude of God, is the similitude of all things. Cognition, however, is effected through similitude. However, since the intellect is an intellectual living similitude of God, it knows, when it knows itself, everything in itself as the one."
See also Philo of Alexandria, op. cit., §XXIII: "Moses tells us that man was created after the image of God and after His likeness (Gen. 1:26).... Let no one represent the likeness as one to a bodily form; for neither is God in human form, nor is the human body God-like. No, it is in respect of the Mind, the sovereign element of the soul, that the word "image" is used; for after the pattern of a single Mind, even the Mind of the universe as an archetype, the mind in each of those who successively came into being was moulded.... [The human mind] opens by arts and sciences roads branching in many directions, all of them great highways.... (W)hen on soaring wings it has contemplated the atmosphere and all its phases, it is borne yet higher to the ether and the circuit of heaven, and is whirled round with the dances of planets and fixed stars, in accordance with the laws of perfect music, following that love of wisdom which guides its steps. And so, carrying its gaze beyond the confines of all substance discrenible by sense, it comes to a point at which it reaches out after the intelligible world."
67 See LaRouche, "In Defense of Common Sense," chap. XI; "Project A," chap. II; and "The Science of Christian Economy," chap. V; in Christian Economy, op. cit.
68 Cf. A Manual on Tuning, op. cit. References are the Preface: "The Classical Idea," passim; chap. 2: "The Six Species of Singing Voice"; chap. 9: "The Principles of Bel Canto"; chap. 10: "The Synthetic Geometry of Composition"; and chap. 11: "Artistic Beauty: Schiller vs. Goethe."
See also LaRouche, "Solution to Plato's Paradox of the 'One and the Many,' " and Jonathan Tennenbaum, "The Foundations of Scientific Musical Tuning," Fidelio, Vol. 1, No. 1, Winter 1992
69 A Manual on Tuning, op. cit., chap. 10
70 Cf. A Manual on Tuning, op.cit., chap. 11
71 The attribution of musical notions to Cantor's work is ironically most appropriate. Cantor was an able amateur musician, of a musical tradition traced to his maternal grandfather Kapellmeister Ludwig Böhm, whose violinist brother, Joseph, was the teacher of the great virtuoso Joachim. (Adolf Frankel, Das Leben Georg Cantors, cited in Georg Cantors Gesammelte Abhandlung, op. cit., p. 452.) It was this Ludwig Böhm who delivered the definitive performance of Beethoven's late string quartets on Beethoven's behalf
72 See footnote 46 for Cusa's concept of species-evolution
73 See, G.W. Leibniz, Monadology, trans. by George Montgomery (LaSalle: Open Court Publishing Co., 1989)
74 See footnote 3
75 The, unfortunately, popularized myth of an "Hegelian" division of musical history, into successive "baroque," "classical," and "romantic" periods, should be simply ignored as nonsense. The work of Classical composerssuch as J. S. Bach, his famous sons, Haydn, Mozart, Beethoven, Schubert, Mendelssohn, Schumann, Brahms, et al., is separated by a moral principle of composition from the contrasting, irrationalist principle of ascending chromatic eroticism adopted by such nineteenth-century Romantics as Berlioz, Liszt, and Wagner, et al.
76 Johann Sebastian Bach, "Musical Offering," BWV 1079 (New York: G. Schirmer, 1944)
77 Joseph Haydn, Opus 33, "Russian" string quartets (Mineola, N.Y.: Dover Publications, 1985), ed. by Wilhelm Altman
78 Cf. Bernhard Paumgartner, Mozart (München: 1991), chap. 31, pp. 299-311; p. 548
79 See A Manual on Tuning, op. cit., chap. 12 passim, on the principled approach of Beethoven and Brahms to composing a set of variations on a theme
80 Cited in Herbert Meschkowski and Winfried Nilson, eds., Georg Cantors Briefe, (Heidelberg: Springer Verlag, 1991), pp. 9-10, 478; from J. Bendiek, "Ein Brief Georg Cantors an Pater Ignazius Jeiler O.F.M.," Franzisch Kannischer Studien 47, 1965, pp. 65-73. "Die modernen Mathematiker in ihrer Mehrheit durch den glänzenden Erfolg ihres stets sich vollkommenden Formalwesens, das immer mehr Anwendungen auf die mechanische Seite der Natur zulässt, in einen Siegesrausch hineingeraten sind, der sie zur materialistischen Einseitigkeit verkommen lässt and sie für jegliche objektiv-metaphysische Erkenntnis and daher auch für die Grundlagen ihrer Wissenschaft blind macht."
81 See footnote 28.
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