The following information will be of interest
to those who are interested in the hidden
CAUSES behind the New World Order etc.
Standing on tiptoe, one cannot remain upright. Taking strides which are too large, one cannot walk.
He who wishes to radiate light is not enlightened. He who wishes to be the true human being will not surpass others. Boasting, he gains no merit. Reaching for the top, he is not superior.
Compared to Tao, this behaviour is like left-over food or other decaying remnants, which are always abhorred.
That is why those who live in Tao do not concern themselves with it.
Tao Te Ching, chapter 24
The meaning of chapter 24 of the Tao Te Ching is very clear. In a few simple lines, Lao Tzu sketches the habits of the ordinary, nature-born human being. He does it in a way that is so striking, so relevant to us now, today, that we are left wondering what should astonish us the most: the fact that Lao Tzu was able, thousands of years ago, to depict so accurately the twentieth-century human being, or the fact that throughout all those thousands of years nothing about the psychology of the nature-born human being seems to have changed!
But our astonishment will rapidly fade if we are willing to realise that, in fact, the psychological disposition of fallen mankind is not susceptible to fundamental change. External conditions may alter, but nature-born human beings remain inescapably true to their nature, which is essentially selfish. Selfishness, in its various gradations, is the primal urge of all fallen nature. It is not possible for human beings to free themselves from it unless they give up the self completely.
The deepest and most crystallised form of selfishness is that of the rock-hard, I-central human being who, from the cradle to the grave, is totally absorbed in his own personal interests. Such an individual does not maintain a single emotional tie; no family ties - such as a bond with his mother, marriage partner or child - affect him. This form of selfishness, which shuts out everyone and everything, is below even the animal level, for even in the animal kingdom ties of instinctual love are formed, albeit temporarily, between the mother animal and her young, and the mother may often perform acts of self-sacrifice in order to protect her offspring. That is why, nowadays, people who show this form of selfishness - giving themselves up completely to their sub-animal lusts and desires - are regarded as being mentally disturbed.
Yet, nonetheless, in all countries in the world there is today a rapid increase of this type of selfishness. This is proof that humanity is fast descending below the level of what can still be called human, and it is a clear indication of the approaching and necessary end-phase of the present world cycle.
A higher form of selfishness is the kind which includes the family, although the self remains the central factor. In this group, for a shorter or longer period of time, blood-ties speak a clear language. This language is easy to explain, because caring for members of one's family, and doing things for them, is obviously self-actualising and self-reinforcing in the natural sense, and therefore has the effect of considerably expanding the ego. It is a kind of selfishness in which all the highly prized virtues of fatherhood and motherhood are expressed.
Familial selfishness has been subjected to various forms of cultural conditioning and is regulated and supported by many man-made laws. The fact that it is a form of selfishness is evident from the joys and exertions, the eulogies and pride people show when their family members achieve success in life, even if this success is not always gained on a proper ethical basis.
When two families squabble because they both want the same thing, the fact that selfishness is at the root of family ties becomes even more clearly evident. The two families may be quite good, individually, but nevertheless a fierce conflict develops between them, and such conflict has the same emotional foundations, is fed by the same astral forces that once roused the primitive cave-dweller to action. The forms of the conflict may differ, but the essence and the results always remain the same: combat, defeat, futility. Selfishness can also expand to include a whole group, nation or race. We know the results of this kind of selfishness only too well, and war never solves anything. If an individual is infected by the selfishness-psychosis of a group or nation, it is certain that the other forms of selfishness will not be far away. On the contrary, they can be aroused by it, for the interests of the individual human being can very easily be threatened by those of the group. The forces of selfishness in the individual are then put under much greater pressure, and the result is inevitable: an outbreak of conflict!
However, if we are to understand properly what Lao Tzu means in chapter 24, we should not forget that when selfishness is cultivated in the upward sense, this is always accompanied by a moral development. Countless are the examples of human beings who sacrifice their own personal interests for those of their family, group, country, nation, or even their race. World-literature is full of such heroic tales. Perhaps it is necessary to take many of them with a pinch of salt, because the readiness to make sacrifices is so often interwoven with some form of selfishness. But nevertheless the fact remains that the higher forms of selfishness can go hand in hand with moral development, stimulated by religion and humanism and supported by legislation.
So now humanity is at last approaching the highest rung on the ladder of selfishness-culture, which is naturally highly camouflaged by various forms of morality. After having reached that highest rung, naturally whilst retaining all the lower rungs - because that is how ladders work - human beings will discover that there is no higher rung to which to climb. This will signal the end of the whole Aryan era, just as we have now come to the end of a phase in that Aryan era. This highest rung of the ladder has to do with the merging, the integration, the unification of the whole human race. First it is the individual, then the family, then the tribe or nation, then the race, and finally the whole of humanity. In every era, and in every phase within an era, this entire course of development is followed to the end. The final phase is when all distinctions between nations, communities of nations and races are removed.
Signs of this approaching world-revolution are already clearly evident today. People are clamouring more and more loudly for total integration. All over the world church members are campaigning for the removal of religious differences. Political power blocs have already been formed and we can clearly distinguish two great groups, two interest groups into which humanity is split: the Eastern bloc and the Western bloc. Both groups know that, if they keep on maintaining their own selfish standpoints, the whole human race will be annihilated. Meanwhile, it is becoming clear that gone for good are the times when there could be a front line where the dead and wounded fell, with the staff quarters for the war directors safely behind it, and an even more heavily protected nest for the various governments and leading economic groups still further away, for today the real Enemy is rising up from within everyone in accordance with cosmic radiation laws and the cyclic redemption; evil always turns in on itself. Furthermore, modern technological equipment has eliminated the possibility of one side being able to annihilate the other by surprise. Therefore, since the fundamental principle of selfishness is self-protection, both sides will be obliged to unite. Hence the mostly surreptitious organisation today worldwide of the 'New World Order'.
A large group of authorities is deeply convinced of the need for a new order of things to be established in our times. Also, there is actually a daily, unbroken contact between the top groups from the two camps, both political and religious, even though most of these exchanges are not publicised by the world media. Their question is not: 'Shall we do it?', but 'How shall we do it? How shall we get the people - the masses - on our side and justify this enormous about-face of all the values we formerly taught them to regard as sacrosanct?'
But essentially, there is no choice, because the whole human race is standing with its back to the wall. At first people imagined that the effects of exploding a nuclear bomb could be confined to the enemy, but now they realise the full extent of the risk, and that is why the whole choir will soon have to sing: 'All men will become brothers'. Many churches and religious movements, too, are seeking enforced unification.
Why is all this happening? Because the culture of selfishness, the struggle for existence, the fear of death and destruction, are driving humanity toward this final step. Forced unification or mutual destruction: humanity will have to choose between these two extremes!
Driven by need and fear, humanity is choosing the former alternative. When it is attained, the limit of human selfishness-culture will have been reached. But bear in mind that the other, lower aspects of selfishness will still go on existing, for they are ineradicable.
So the great unity of nations and races will only be able to be maintained through the use of force, with the cooperation and guidance of all the authorities. The world-government of the end-phase will therefore be fascist, and all people will be forced to become 'brothers': the final clause in the law of self-maintenance.
Meanwhile everyone is standing on tiptoe, stretching and straining as much as they can, so as to grab as much plunder as possible. They are trying to take huge strides, so as to reach their goals as quickly as possible. In the beginning the churches will, in their delusion, speak about nothing else than the light that will now be able to shine throughout the world, the light that is the Will of God. But the fierce battle will rage on. In their monster corporations, the practitioners of selfishness will now exploit humanity wholesale. This is, of course, already happening today, despite the extensive worldly research offered to the general public by dedicated investigators like David Icke.
Anyone who observes this race to the abyss with any measure of soul-quality, and hence objectively, will feel nauseous at the sight of such great deception. Compared to Tao, this behaviour is like left-over food or other decaying remnants, which are always abhorred.
So we can clearly see where human selfishness must ultimately lead. One may complain about it, particularly if one has to taste defeat in the struggle for existence or in a conflict of interests, but the fact remains that selfishness, I-centrality and hence FEAR are essential characteristics of the nature-born human being. Wherever life awakens in the nature of death, it is always surrounded by danger, and in this way selfishness, the survival instinct, automatically emerges. As creatures of this nature, all human beings, without exception, are selfish.
Now, as you read this you are probably being stirred by a range of feelings and thoughts, because you do not find it pleasant to be called selfish. Perhaps you feel rather insulted. Unless you belong to that large group of people who are so deeply absorbed in their nature-born state that they find the essential characteristics of human nature completely acceptable, you are bound to feel somewhat stung when you hear these sober facts about selfishness.
That, in itself, is remarkable, for a reaction like that is not characteristic of ordinary fallen human instincts. We are not talking about the resentment some people feel as the result of some past defeat in the business of selfishness, but the feeling of disappointment, the feeling of being unmasked, of being thrown off a pedestal. One of the causes of that pain is our knowledge of the Universal Doctrine, which clearly shows selfishness as the source of all unholiness and suffering. Another cause is the voice of the divine spark in us, the voice of our conscience, which constantly appeals to us on account of our behaviour, a behaviour which NO AMOUNT OF SELF-FOCUS CAN EVER AVERT.
The result is that a constant flow of thoughts surges through our minds: 'I really should do this differently. I should do this better. That must disappear, as soon as possible and this should replace it.' In this way, an inner conflict develops between our moral aspirations and our selfish behaviour. We will certainly have come across a whole range of moralists who, from mystical, humane and other angles, encourage us to continue with this inner struggle.
However, the struggle is hopeless, for fallen human nature cannot be changed in any fundamental way. It is impossible. Whenever, as it is so often the case, we experience the conflict between morality and selfishness, we try to settle it in favour of morality. But we shall find that we always suffer defeat, and we remain the same as before. We may well possess a relatively high morality. This is something that can be learned; driven by necessity and suffering, one can train oneself to act in a moral way, just as one can learn the habits of civilisation. One can learn to act as if one is radiating light; one can learn to be pleasant, and to appear mystically illumined. This is not a question of hypocrisy, but as personality-beings we are capable of imagining how an enlightened, reborn soul-being, might behave.
In this way we learn how to seem pleasant and acceptable, even popular, and we learn to put on spiritual airs. But selfishness cannot be destroyed. It is an integral part of fallen human nature. It was Lao Tzu's aim in chapter 24 to make this clear to his pupils. So many wandering in the spiritual supermarket today are also trying to use their moral aspirations not only to keep themselves under control but also to walk the Path of Redemption. Impossible!
Mankind does not understand that its efforts to impose moral behaviour upon itself are serving no other purpose than the defence of a certain aspect of selfishness. This is humanity's line of reasoning: 'It would really be wonderful if I could be a good pupil; if I were to possess the new soul-state; if I were to comply with the requirements for candidature for Harvest; if I were to attain this or that in the sense of the Gnosis' - and so on. Mostly, mankind replaces the word 'I' with 'we', because it sounds better and more spiritual. But 'we', or in other words 'I', do not have any success, because everything 'I' want and desire is nothing else than an effort to lodge the 'I' safely in a particular aspect of selfishness.
This urge for self-preservation fills humanity's whole being. It makes man exert himself to the utmost. We stand on tiptoe and stretch upwards as far we can, in order to grasp what we desire. But we cannot keep it up. We cannot remain upright. We try to bring some speed into our lives and we endeavour, as far as possible and as far as our legs can stretch, to drive ourselves in the desired direction. But to no avail.
After numerous failures, we begin to take it easier on ourselves, for we soon realise that all the others have not succeeded with their moral rearmament either. Then the 'I' starts to put on an act. It talks about light, and 'radiates' so-called light, and what then emerges is an astral state which has nothing to do with true Light at all. It is just another of our range of moral armaments, and we placate ourselves with it. We become very busy; we undertake all kinds of activities for seemingly genuine spiritual groups and organisations and their work, and we reaffirm our personality, our 'I', in everything we do.
We try to personify the true, divine human being, but without success. We talk a great deal about our dedication, about how we intend to serve or are serving Christ, but it does not have the desired results. Straining ourselves, we leap as high as we can, but we land, time and time again, on the hard ground of our fallen state of being. Whatever we do, the end is negative. This kind of psychology is exemplified perfectly and glaringly in the New Age movement, but it is nothing new, and has also been repeatedly demonstrated throughout history by fallen humanity in so many fields of endeavour, and yet still humanity continues to play the game of moral rearmament. But the armaments turn out to consist of nothing but gilded cardboard and delusion. So we are obliged to draw the conclusion: Compared to Tao, this behaviour is like left-over food or other decaying remnants, which are always abhorred.
Anyone who attempts self-realisation in this way will end up following the course of primitive individualism, which terminates in a state of enforced unification.
But there is an entirely different state of life. There is another morality, which one neither may nor can call 'morality' any longer, for it has nothing to do with morality as mankind interprets that word; it is the Mysterious Virtue. We call it self-surrender. That means subordinating our entire life, all our personal interests, everything that typifies selfishness, in the most individual as well as in the broadest sense, in personal as well as in impersonal things, to the life in Tao, to the essence of Tao. It means subordinating our whole being to the Gnosis. It means being, like the young Jesus, immersed completely in the things of the Father. It means saying, if necessary, to our natural, selfish urges what Jesus said to his mother: "Woman, what have you to do with me? Must I not be about my Father's business?" That is the life in Tao. That is how one gains participation in the divine Kingdom not of this world. That is how to liberate the soul, and that is the only sane choice left to man once he has gained self-knowledge.