The scientific worldview is neither scientific nor a view of the world. It is a reductionist view of economics that limits scientific research to the study of matter in motion.
What we call the scientific worldview was tacked onto the natural sciences during the mid-nineteenth century. It is inextricably linked to the philosophy of Marxism, the politics of matter in motion, also called materialism. This kind of politics looks at society and determines its use by measuring the growth of state revenue, without asking any further questions.
Modern science isn’t just dumb science. It isn’t science. It doesn’t generate greater awareness (scientia) about reality, nor do scientists (‘the aware’) think with their science. Science cannot think outside of its reductionist scope. Science is precisely the opposite of what it claims to be. It is as unaware of its fundamental assumptions as about the world in which we live.
Note the meaning of the word ‘science.’ It implies a conflict between belief (intrinsic thought) and awareness (extrinsic thought), i.e., between relying on one’s thinking versus uncritically accepting groupthink (the scientific consensus).
A centralized state has an incentive to promote science as its governing doctrine. States cannot exploit a headstrong people as easily as a subjugated one. Indeed, when progressives speak of having an open mind, they mean to teach people to distrust their thoughts and, instead, adopt a willingness to leave society to the educated experts.
The word ‘educated’ means to have been reared like an animal, to have learned to perform in ways desirable for the animal’s teacher. Thus, the phrase ‘science education’ literally means to be trained not to think for yourself.
William Godwin, a supporter of education, admitted to this in his 1797 book The Enquirer:
All education is despotism. It is perhaps impossible for the young to be conducted without introducing in many cases the tyranny of implicit obedience.
Education is domestication. It serves the state, not the individual.
Science is the religion of profit maximization through the ruthless elimination of human inefficacy. A scientist is someone who prides himself on his obedience to an academic hivemind, even long after his decisions have become irrational and dysfunctional.
On state balance sheets, our languages, cultures, personalities, and the beliefs we hold represent a cost. What makes people uniquely human adds friction to the financial machinery. In a materialist economy, our bodies are worth a lot more than our minds, on the condition that we follow orders.
This view of humanity denies people can have a soul, a free will, a conscious mind or a divine spirit. At best, scientists explain such matters away as the byproducts of mechanical operations. Materialists believe their thoughts are the ‘urine of the brain’ and should, therefore, be discounted as anything but useful.
The three pillars of the scientific worldview, which also support Marxism and materialism, are A) that everything comes from nothing (ignorance), B) that everything is physical (materialism), and C) that everything is one (universalism). By overcoming ignorance, scientists hope to unlock the secrets of the universe and produce limitless material pleasures.
The three assumptions remain unproven and do not come from scientific observation. They come from a long tradition of mysticism, magic, and abstract mental gymnastics.
Modern science claims our universe came from nothing (ignorance), from a single origin (the Big Bang), with unchanging laws of physics and fixed constants (the Theory of Everything), discoverable by trained experts (academia), and is progressing toward some material utopia (Marxism’s promise) along with the principle of continuous self-improvement (Universal Darwinism).
These and other assumptions form a belief system, but they aren’t real; they are imaginary. The only reason science educators can instruct children in the supposed universal truth of a rule-based reality (ignoring countless anomalies) is that scientists determine what the rules are—by proclaiming them, not by discovering them.
The belief in materialism and universalism is as old as ancient civilization. It came about around the same time human beings began living together in walled-off structures called cities.
Early city-states such as Uruk or Babylon had to deal with an influx of diverse groups of immigrants (from the countryside) who spoke many different languages and worshiped many different gods. Universalism became the guiding principle for policing diversity, whereas materialism became the doctrine of economic exploitation.
I found some of the oldest references to the belief in unchangeable oneness in four to five-thousand-year-old Mesopotamian myths. In the Enûma Eliš, a creation myth about a god named Marduk, the god defeats all of the other gods (the ones immigrant peoples had brought to Babylon), then establishes himself as the chief god of the city’s pantheon:
(For) his word is reliable, his command unchanged, No god can alter the utterance of his mouth. … ‘Whatever I instigate must not be changed, Nor may my command be nullified or altered.’
By making his word unchangeable, Marduk’s laws became the laws of the universe. By replacing God with laws and constants that laypeople may not question, scientists have crowned themselves the high priests of progress. What scientists are not aware of, however, is that their fundamental assumptions about their science are as much superstitious fiction as the Babylonian myths.
In the myth titled Emmerkar and the Lord of Arrata, we learn about an ancient state’s desire to get people to speak (and think) alike:
Yea, the whole world of well-ruled people, Will be able to speak to Enlil in one language! … Change the tongues in their mouth, as many as he once placed there, And the speech of mankind shall be truly one!
A state that controls people’s language controls people’s beliefs. Universalism is the most intolerant, the most totalitarian system known to man. Still, today’s cult following has yet to achieve its goal. (Billionaire philanthropist George Soros’ father, for example, was fruitlessly involved in pushing Esperanto as the world’s universal language.)
Foreseeing the advent of the great monotheisms, Greek thinker Heraclitus wrote in the sixth century before Christ, “All things are one.” Around that time, the belief in the One God started with Abrahamic Judaism. Since then, monotheism has spread all over the world, mainly in the form of Christianity and Islam.
Heraclitus also wrote, “Everything flows,” evidently presaging the Marxist belief in matter in motion. I must point out that the statement everything flows is a reductionist statement. It falsely assumes that everything in existence can move, which is not the case. Are my thoughts in motion like the sea? My thoughts, my mind, my consciousness, and my soul aren’t physical.
After Heraclitus, Middle-Eastern scholars such as Philo Judaeus of Alexandria began arguing against private property, for wealth redistribution, for open borders and immigration, and for a return to the “universal world” (the classless society of a mythologized past) but not without putting an expert elite in charge, for the common people “may not be left without any superintendent or governor.”
In a society based on science, self-styled experts exclude the ignorant masses from governance. Only the aware, the initiates, may rule. Philo’s ideals are not the enlightened doctrines of an equal and just society. They are the ideals of a for-profit organization, the revenue state that seeks to exploit its subjects’ labor.
Simply put, materialism is all about money.
In a book titled The Unchangeableness of God, Judaeus also wrote of the oneness of God, a precursor to the scientific belief in a single set of immutable laws and a universe from a single origin. As Philo put it, “What can be a greater act of wickedness than to think that the unchangeable God can be changed?”
A belief in unchangeable laws is the bureaucrat’s logical response to the managerial nightmare of highly diverse urban centers. But that makes universalism a particular urban system of governance, not in itself universally applicable.
By the thirteenth century, the dogmas of modern science were made explicit. In the Book of Zohar, a mystical text you aren’t supposed to read before age forty, written by the Spanish Jew Moses de Léon, we find the proclamations that everything is one and everything comes from nothing.
In the Zohar, the words nothing and nothingness stand for ignorance. Admittedly, all people are ignorant about what came before them. Still, mystics appear to want to circumvent this problem by reasoning through (magical) mathematical abstractions that have no bearing on reality.
By the nineteenth century, a unified globalist doctrine had emerged, the belief in universal materialism, the scientific worldview. Industrialization and urbanization were its two grand inventions. They helped push the human population size from one to eight billion in only a single century since the year 1900.
Materialist science thus achieved the wonder of (apparent) eternal economic growth, namely by shifting human attention away from a more meaningful, spiritual life (deemed economically wasteful) and toward a life dedicated to economic output.
Once established, a materialist economy will pursue its self-preservation against the more rebellious elements of a population.
The transition from spiritual to economic communities has affected all of humanity. The pain runs deep. For instance, people who say, “I don’t live to work, I work to live,” have been so brainwashed by the economy that it eludes them their ancestors once cared to live and lived to care. In our time, life has become a job.
In all their scientific wisdom, progressive liberals have established a collectivist state. In their engineered society, our bodies may be free to explore sexually and socially deviant behaviors (‘individual freedoms’), but our minds must forever remain prisoners of a soulless economy.
Like the Mesopotamian desire to change the tongues of well-ruled peoples, the motto of the United States goes E Pluribus Unum, “of many, one.” The motto is on the Great Seal, which also depicts a pyramid with an eye floating above it.
A pyramid is the most straightforward representation of the belief in many to one (from the stones at the base to the capstone on top). The eye represents the Sun, a symbol for the seeing one, the one who is aware, e.g., the pharaoh who looks down on his subjects. When staring at the Sun, people generally have to close their eyes, symbolizing their ignorance.
Science is despotism.
* * *
As an old saying goes, in the street of the blind, the one-eyed man is called the Guiding Light. So, let me shine a light.
The materialist philosophy that unifies Marxism and modern science is a synthesis of long-held historical ideas about the nature of reality. These ideas have served economic growth and material wealth well but came at the expense of our humanity. They are neither true nor objective, neither universal nor unchanging, neither fact nor fiction; they are magical.
To see the truth again, we must climb out of Plato’s cave and rise above the myst of mysticism. We must break out of the restraints imposed on our minds by the false prophecy of materialism. We must come to this realization that we are more than matter in motion.
In this book, I shall expose many of science’s unproven assumptions, and I shall offer a new theory of reality that doesn’t rely on any but one. Above all, I shall proclaim that people must keep faith in their beliefs, for the Kingdom of God is within us.
 William Godwin, The Enquirer: Reflections On Education, Manners, and Literature, 1st ed. (London: Robinson, 1797), 48.
 Philippe Talon, The Standard Babylonian Creation Myth: Enuma Elis (Helsinki: The Neo-Assyrian Text Corpus Project, 2005), ll. 152–162.
 H. L. J. Vanstiphout and Jerrold S. Cooper, eds., Epics of Sumerian Kings: The Matter of Aratta, 1st ed. (Atlanta, GA: Society of Biblical Literature, 2003).
 Heraclitus, Fragments: The Collected Wisdom of Heraclitus, 1st ed. (Viking Adult, 2001).
 Philo Judaeus, The Works of Philo: Complete and Unabridged, New Updated Edition, trans. C. D. Yonge (Peabody, Mass: Hendrickson Publishers, 1993), bk. “The Cherubim,” chap. XXXIII, para. 119.
 Judaeus, bk. “The Cherubim,” chap. XXXIV, para. 123.
 Judaeus, bk. “On Husbandry,” chap. XIV, para. 64.
 Judaeus, bk. “On the Creation,” chap. L, para. 143.
 Judaeus, bk. “On Husbandry,” chap. XI, para. 45.
 Judaeus, bk. “On the Unchangeableness of God,” chap. V, para. 22.