By: Jay Dyer
The notion of creating a chimaera is an ancient tale: For the ancient Greeks, it was a fire-breathing beast with the heads of a goat, lion and snake, appearing in Homer’s Iliad in Book VI as follows:
“Howbeit when the tenth rosy-fingered Dawn appeared, then at length he questioned him and asked to see whatever token he bare from his daughter’s husband, Proetus. But when he had received from him the evil token of his daughter’s husband, first he bade him slay the raging Chimaera. She was of divine stock, not of men, in the fore part a lion, in the hinder a serpent, and in the midst a goat, breathing forth in terrible wise the might of blazing fire.”
From here, the mythology of the chimaera took on many forms, yet for modern scientistic western man, the dream of blending and bending Nature to fit his own designs took on a whole new meaning. Demythologizing and desacralizing Nature of any divine or sacramental character, the new grand narrative, as I have detailed many times, became that of blind, mechanistic force. Banishing God from Nature through the removal of belief in His immanence, for a time the West was prepared to grant verbal homage to Him as perhaps a blind watchmaker of a universe of sound and fury signifying nothing, and in no wise intimate with His creation.
Following the rise of both deistic Freemasonry, empiricism and Darwinism, the distant watchmaker soon dropped away, leaving only the universe itself, with man dethroned of any special place, purportedly drifting along in a meaningless kosmos, with infinite worlds and an infinite universe on all sides, making his already insignificant existence even less so, as becoming annihilated being. Titus Burckhardt comments in “Cosmology and Modern Science” on the folly of scientism and its self-contradicting futility in its belief in man and reason (given its presuppositions):
“What connection is there between that primordial nebula, that eddy of matter whence they wish to derive both the earth and life and man, and this little mental mirror losing itself in conjectures-since for the scientists intelligence is but this-with the certainty of discovering the logic of things? How can the effect judge concerning its own cause? And if there exist any constant laws of nature such as those of causality, number, space and time, and also something that, within ourselves, has the right to say, ‘this is true, that is false,’ where then lies the guarantor of truth, in the object or in the subject? Is the nature of our spirit only a little foam on the waves of the cosmic ocean, or is there to be found deep within it a timeless witness of reality?” (Sword of Gnosis: Metaphysics, Cosmology, Tradition, Symbolism, pg. 137)
With the rise of the Royal Society and its masonic and atomistic dogmatism, the focal point of empirical scientism was able to evangelize the earth with its new paradigm, pragmatic scientism where perpetual becoming has cancelled all notions of being. The eternal and unchanging, be it God, mathematical principles or even reason itself, was now subservient as mere descriptors of “natural phenomenon” with no grounding in anything beyond the determined, chaotic chemical reactions in some brain, equally meaningless in the chemical reactions of some other brain. Nevertheless, the vaunted new deity, “reason,” somehow functioned and operated consistently between these chaotic chemical reactions, and not in each man’s mind in potentia, but rather only amongst the self-titled scientific elite. As we saw in Wells’ Time Machine, it was only the scientist who possessed the gnosis of fire to rescue himself and trapped Eloi from the Morlocks, signifying the fire of reason, and as we shall see, the contradictions apparent in that novella are also found within his later 1896 work of equal fame, The Island of Dr. Moreau.
In the introduction to my copy of The Island, Dr. Nita Farahany of the Salk Institute notes the sagacious forethought on the part of Wells, as applying to neuroscience, genetics, epigenetics and ultimately, mind control:
“His character Dr. Moreau directs his attention to the subtle grafting and reshaping of the brain, and in this way Wells showed eerie prescience. When he imagined Dr. Moreau, scientists believed the brain was fixed and unchangeable. That belief remained unchanged until just a few decades ago….As research similar to Merzenich’s started piling up, eventually scientists came to accept the plasticity of the human brain. The plastic brain constantly changes in response to events and remodels itself throughout life. Just as Wells speculated, it is because of brain plasticity that the brain can change and be changed as well.”
Farahany proceeds to then admit all the ethical dilemmas of modern scientism, admitting the U.S. Government’s testing of Guatemalans by deliberately infecting them with STDs in 1946-48, merely one example among countless of the shadow government covertly “experimenting” upon humans, as well as its own citizens, classified, in fact, as “man and other animals in the Law Code.” I have also detailed the open discussion of this matter in my article, “The Ghost in the Machine and Mass Mind Control,” where the use of pharmacology and mind control by the CIA and various members of the establishment openly advocate this covert application. In this regard, we can view Wells’ novel as another in a long line of science fiction propaganda, propping up the fragile myth of empty “progress” that knows no ethical bounds, justifying anything and everything sadistic and psychopathic under the rubrics of the “advance of science.” Like Alfred Kinsey, if molestation can be used as a vehicle for “scientific” gnosis, it would seem to follow that since (incorrectly) man emerged from ape man and ape man from bird and lizard, anything goes. The plasticity of man means the plasticity of all things, from species to gender.
Farahany continues (as if this were some unique feature of China and rare U.S. instances):
“A small group of scientists in China, for example, recently faced widespread public condemnation for their work diminishing the human brain. These scientists were performing a dramatic form of brain surgery to “cure” people of addiction. They hoped to eliminate cravings for drugs and alcohol in individuals with addictions by suppressing or removing a part of their brains. The procedures involved inserting electrodes into a region of the brain known as the nucleus accumbens and passing electrical current into this region to “kill off” cells.” (Intro, pg. xviii)
And you thought MK ULTRA was shut down? On the contrary, the same projects were transferred elsewhere and developed into institutes like the Salk Institute’s Brain Initiative, where mapping and electroshock done by Drs. Cameron, Delgado and West continues on. Are we to believe that this is only done in China? As if the Pentagon does not openly engage in these very same projects through DARPA or Salk? Such a notion is utterly ridiculous and betrays the paper-thin veneer of moral casuistry and self-righteousness anyone involved in these projects much erect to justify their participation – at least Dr. Moreau was honest enough to consider himself God, dispensing with morality and taboo.
And thus we come to Wells’ text, which for its prose and flow is above average for pulp science fiction, yet more famously known for his foreseeing the reality of genetic modification. I would also assure the reader not to worry – I won’t be referencing the horrible Frankenheimer film version with Marlon Brando and Val Kilmer, itself something of a monstrous concoction better left unmade (though quite comedic in its aberration). Rather, in the classic novel we are told through the journal entries of one Edward Prendick, an Englishmen with some scientific knowledge stranded on an island that happens to be inhabited by chimeric human-beast hybrids, all the work of the archetypal mad scientist, Dr. Moreau. Dispensing with all ethical and moral bounds, Moreau believes his microcosmic biosphere (the island) is the only suitable and rational locale for what he believes to be true, unhindered scientific progress. On the island, Moreau tortures and blends various species into new aberrations, and even erects a new law for the half-breed populace, with himself as god.
Prendick, astonished at the evil genius at work, eventually finds himself under threat, first from Moreau and then from his beastly offspring, leading to the death of all but himself after a violent reversion and revolution on the part of the beast folk. Much like the Morlocks in the Time Machine, Wells’ atheism and scientism are at the fore of the novel, as we are blatantly presented with a microcosm of mankind and civilization as itself a retarded and stunted outgrowth of “evolution,” where God and religion are merely humanly devised social constructs for better herd management by a technocratic elite. There is no violation of and divine or sacral law by blending the species, though of course in the biblical sense, this would be forbidden in both Leviticus and Jude.
The fact that Moreau and all his creatures die is no warning from Wells – rather, the death that results is merely the death of the blind, mechanical forces of materialistic determinism Wells finds so “rational,” leading to Prendick’s discovery upon returning to London that it is the men of London and society who are the very same as the beast men of Moreau’s nefarious lab. As we saw with The Time Machine, the façade of egalitarianism and equalitarianism on the part of the Fabian technocrats is, of course, an inside joke that is no more sincere than their Marxist belief in the distribution of wealth and social equality. The snickering heroes of Wells’ novels are the scientistic pragmatists who, like their Fabian fathers, realize that man is but matter adrift amidst infinite flux, and in such a world, it truly does not matter whether science kills one man or a million, so long as some vague notion of “progress” is bantered about to quell any dissent.
It is The Time Traveling scientist in The Time Machine and scientists Prendick and Dr. Moreau who are vindicated here, as the great mystical truth Prendick divines from the island is merely the evolutionary plasticity of “man” and his environment – an environment to be genetically modified, geoengineered and raped as the technocrat sees fit (because London is the island, and by extension, the world). Once Nature had been divested of any sacramental quality, and the presence of the divine vanquished (in the mind of Wells and his cohorts), it was natural that the sci fi propagandist would step in and fill the void with a new mythos of fictional utopianism and grandiose promises based on the new Gospel, with Wells as one of its gnostic Apostles.
In other words, as I have been detailing through the last several articles, we are seeing a pattern at work here of a replacement ideology long ago at work by a certain power bloc, particularly the scientific mythos of the Royal Society, to promote the new gospel of man under the guise of humanism. However, as we have seen, even the so-called “great humanists” like Wells or Russell cannot help but betray their hatred of mankind in their works, as they lustily crave the destruction of the species through unbounded scientific modification and experimentation. For many, the notion of a technocratic elite who would seek to abolish man, as man, is to far-fetched. Yet in countless publications, and especially in the fiction of these new Apostles of scientism, the glowing refrain is consistently genocide, not even for “science,” but at the altar of Satan Himself. It is not reason or scientific progress that is at the heart of Fabianism or the New Atheism – it is Luciferianism, and that is the energizing force that hates man and Creation, seeking to wreck it as an inverted sacrificial affront to God.