God against the Machine

On Progressive Dehumanization


Reminding people of death strengthens their belief in social and moral progress, especially when those people aren’t very religious.[1] Thus, in our spiritless time, a growing number of people has substituted genuine religious belonging for a belief in the politics of progress. They’ve become atheists who believe in technology and the State.

But history warns us. Decades after Karl Marx called religion “the opiate of the people”,[2] Soviet Premier Vladimir Lenin declared war on traditional society. Although the majority of twentieth century Russians were faithful believers, Lenin, and his successor Stalin, waged two decades of anti-religious campaigns against their own people.

According to one historian, anti-religious regimes such as communist Russia “turned mass crime into a full-blown system of government”,[3] leading to the death of over 94 million people worldwide.[4] Neither Stalin, Lenin nor Marx had personally invented this disdain for religion. Anti-religious sentiments had existed since Ancient Greece, but were popularized by irreversible social changes that came about during the Industrial Revolution.

The industrialization of the Europe uprooted millions of Europeans from their traditional rural lifestyles and migrated them into urban centers, and from there into the factories. Without land, these immigrants had been robbed of a means of subsistence to provide themselves. Had they been freemen before, now they had become lower class serfs. Their rural skillset did not qualify them for better jobs such as notaries, doctors and lawyers.

Cunning industrialists had so enslaved the uprooted countryfolk with the false promise of a “better life” in the city — the same lie we still keep tell immigrants coming to the West today. But life never got better for the immigrants. Life in the factories of urban industry was much harder than life in the countryside. Working up to twenty hours a day, every day of the year, lifespans rapidly shortened and disease spread rampantly through the cramped quarters of destitute cities.

The industrial age reduced human beings to mechanical gears fueling a giant soulless machine. By replacing a rural faith in God with an urban belief in the State, urban bureaucrats crowned themselves the high priests of progress. Herein lay the birth of communism and socialism, the anti-human ideologies that would quickly spread their disgusting tentacles all over the world.

This atheist indoctrination has been so successful that after graduating from high school, many of today’s young now say they would rather be “gears in an big machine” than free individuals. Technology has disconnected people from what it once meant to be a human being, namely to be in charge of one’s life by thinking for oneself.

German philosopher Martin Heidegger recognized this danger, warning of its consequences in a speech given in 1955. Heidegger foresaw the power of nuclear technology, even warned of Third World War. But man, he believed, would overcome war. The real danger lay not in a potential nuclear holocaust, but in what would come after:

“Modern man’s down-to-earthness,” he said, “is deeply threatened. […] This is because a change of all leading ideas has been taking place for several centuries. […] Nature will become a single gigantic gas station, an energy source for modern technology and industry. […] And then what? Then, mankind would have denied and discarded his own self, namely that he is a thinking being.”[5]

Modern technology, Heidegger believed, is in the process of transforming human beings into living calculators who spend little thought on meaningful activity. Radio, television and social media have since standardized the human experience. We all watch the same shows, see the same movies, listen to the same commercialized music and like the same news online.

As a consequence, our political, religious, and moral convictions have begun to converge into a global two-party system of good versus evil, of well-thinking progressives versus “the others”. In a world where urban populations represent the democratic majorities in nearly every part of the world, the few rural outsiders who still dare to think for themselves are quickly branded racists, fascists, and xenophobes.

Racism is the new heresy.

To be called a racist means to oppose mass immigration flowing into the cities, and to oppose immigration means to oppose progress, or, more aptly put, to oppose one’s progressive dehumanization, one’s refusal to be made into a cog. This standardization of mankind has, however, made it a lot easier for our globalist masters to shepherd mankind into meaningless jobs and careers.

By seeking to efface all religious, ethnic, national and racial differences, progressive politics has molded people into a dull gray mass primed for mindless consumption. When Facebook’s Zuckerberg is promoting a future where people can upload themselves, their minds, to the internet after their bodies die, we know that our dehumanization is nearing completion.

The globalist class believe all nation states should one day be replaced by a single global open society. But how can a global society be ‘open’ if all people are automatically born into it and no one can ever escape from it? The open society is a totalitarian State no different from the Soviet Union, the Islamic Ummah, or Star Trek’s The Borg. This State worships technology more than humanity. It is like the Matrix, but we’re never given a choice between a blue or a red pill.

That’s not a life worth living.

That’s collective slavery.

Replacing a personal belief in God with a collective submission to the State seems the crucial step to achieving the total domestication of the human species.

If there are still men and women willing and able to live off the land, to sustain a traditional community founded on a belief in the human God, they will have to fight a guerilla war against the urban machines coming their way, lest they become the harvest.


  • [1]Bastiaan T. Rutjens et al., “A March to a Better World? Religiosity and the Existential Function of Belief in Social-Moral Progress,” The International Journal for the Psychology of Religion 26, no. 1 (January 2, 2016): 1, doi:10.1080/10508619.2014.990345.

  • [2]Karl Marx, “Zur Kritik Der Hegelschen Rechtsphilosophie,” in Karl Marx/ Friedrich Engels — Werke, Band 1 (Berlin: Dietz Verlag, 1976), 378.

  • [3]Stéphane Courtois, The Black Book of Communism: Crimes, Terror, Repression (Harvard University Press, 1999), 2.

  • [4]Ibid., 4.

  • [5]Martin Heidegger, “Gelassenheit,” in Reden Und Andere Zeugnisse Eines Lebenswegens, vol. 16, Gesamtausgabe (Frankfurt am Main: Klostermann, 2000), 517–29.

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