synarchy movement of empire - Pierre Beaudry's Galactic Parking Lot

what we call the other world, than we are of this one in which we live.
"It is not even very difficult to agree that it is by an abuse of language
that we say the 'other world' of which we are not, while it is this world which is
truly the other for us."
"...Thus, if the world where we are not, that is what we call the other
world, has, in all instances, priority over this one, it is truly this here world,
where we are, which is the other world, because there exists before it, a term of
comparison from which it is different; and what we call the other world, being
{one} or the first, of necessity is itself of itself, and cannot be anything but our
model, and not another world.}" (Claude de Saint Martin, {Le Ministere
de l'Homme-Esprit}, Paris, de L'imprimerie de Migneret, 1802, p.6-8.)
This is Saint Martin's Delphic proof that true reality cannot be accessible
through the sensorium. In fact, what you have just read is an intricate sophistry
attempting to consciously subvert the idea of Plato's Cave, a satanic distortion of
Plato's conception of human knowledge. Let me illustrate the point. Let's begin by
making clear the difference between Plato's Cave and the use of the same
metaphor by this Phrygian cult of Mithra.
Now, let's look at the reason why Saint Martin denied science the ability to
demonstrate the divine nature of God. On the one hand, if science is reduced to the
realm of ordinary sense perception and to the domain of empirical evidence of
time and space, there is not possibility of discovering new physical principles
upon which technological progress is dependent on. That has been, and still is, the
disease of European science, for several centuries, and is generally known as
Newtonian or Cartesian empiricism. This has been an American disease, especially
since the dawn of the age of the baby boomer.
On the other hand, since the invisible world of God is not accessible by
those material means, Saint Martin concluded fallaciously that "science" cannot be
useful, nor necessary for understanding the nature of man and of its principle.
However, since there does exist a "spark of divinity" in man, Saint Martin
concludes that it should be used in the communication with the spirits of the
invisible world; that is, have contempt for the world of the sensorium and of the
"man of the torrent," the common man. This is how the Martinists develop their
contempt for the common man and for scientific and technological progress. From
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