An Overall View of the Doctrine and Action of the Materialist-Indigenist-Libertarian Movement
Rousseau, Foucault, Boff, three agents and modalities of the same Revolution, now in its communist-tribalist stage.
After having analyzed the defining aspects of Indigenist Anthropology according to a variety of representative authors, we now need to integrate these aspects in an overview of their doctrine, methodology, and revolutionary action. We will first try to outline a synthesis, necessarily incomplete, of this vast and complex subject, as an initial step towards a more detailed analysis.
In their doctrinal background, we find profound egalitarianism, pantheistic materialism, anarchic libertarianism, and a radical contestation of the values and ways of seeing, feeling, and thinking of Western and Christian man.
Mao-tse-Tung, another radical exterminator raised up by the Gnostic and egalitarian Revolution. As a teen, he looks like a bag of concentrated hatred. Later, he becomes a cold and indifferent Buddhist monk capable of everything. In his heyday, he was an omnipotent Communist tyrant who left 78 million dead…
This doctrine’s contradiction between materialism and pantheism is only superficial (it exists in theory but not in practice). Marx and his henchmen are a-Theist rebels who deny the only true Creator God, Lawgiver and Omnipotent Lord. However, the human soul is not satisfied with belief in matter and tends to deify the object to which it is attracted, be it an idol, an animal turned into a totem, or a communist leader like Mao-tse-Tung. Material idols are “animated” by the devil or the devil himself, openly or covertly.
Gnosis, which underlies pagan religions, finds in Marxism a new formulation. For Gnostics, “in the beginning was matter” and “it is eternal” (Ares Somoza: 6), and movement is born within it by Hegelian contradiction. It is not difficult to see this as a kind of parody of the Gospel of St. John. This parody, which contains the idea of the eternity and movement of matter, from which individuated beings would supposedly emerge, has an implicit and unproven religious worldview. In addition to its “god” – self-animated matter – this religion has its pontiffs and doctors. Here are five leading revolutionary models that stand out like ugly and dirty fingers of the same hand:
– Marx, the indigestible father of dialectical materialism, who hates being and the One Who created him; father of the nightmarish communist system and polluter of logical and academic thought; pseudo-scientific determinist capable of “emasculating” minds with his voluntarist theories, making them lose the balanced and nuanced vision of natural human processes;
– Guevara, his disciple, the revolutionary radical exterminator who likes to be called “the pig”; author of the enslaving doctrine on the “new man” who, under a collectivist mysticism imposed by a shooting wall, works for the community free of charge;
– Foucault, the fraudulent intellectual appreciated by educational snobs, who uses Borges’s fictions to corroborate allegedly scientific assertions; who calls for entering an “era of stupidity” as the best path for humanity;
– Lévi-Strauss, the structuralist ethnologist, who unleashes torrents of irrational horror upon the aesthetic sense and intellects of people formed according to the logical and Christian canons of thought inherited from medieval Christendom.
– Bishop Casaldaliga and Leonardo Boff, exponents of “liberation” theology capable of distorting evangelical doctrine to infinity in order to provide Marxist, structuralist, ecologist and indigenist sophistry with a varnish of Christian appearance. In so doing, they pave the way for revolutionary action, abusing the credulity of Catholics, led astray by their “re-readings of the Gospel” which St. John Paul II warned against in Puebla.
One can see that the texts transcribed in this series of articles contain elements of a pantheistic mysticism entirely akin to the Gnostic character of Amerindian religious systems. This source also nourishes a radical ecology that divinizes “Mother Earth”, which must not be plowed, as that would be tantamount to tearing up with a knife, the “living” entrails of Pachamama.
These hallucinated beliefs go hand in hand with communism, which, according to Lenin, can be summarized in the extinction of private property. Like Marxists, with their divinizing exaltation of the Earth, the Sun and Water, ecologists and “liberation theologians” are enemies of the private ownership of the means of production.
Egalitarianism is another fundamental aspect. Through the influence of Christianity, Western civilization – the first target to be destroyed by this materialist-indigenist-libertarian movement – developed elevated manners and conviviality, a sense of composure and elegance, a love of beauty and proportionate luxury reflected in customs, art and architecture, along with a development of conversation, logic and balance, all of which made it immeasurably superior to the partial or total barbarism of Amerindian cultures.
This superiority does not crush inferiors but is a valuable model for peoples to rise according to their specific tendencies and aptitudes, which vary infinitely. Imbued with profound egalitarianism, indigenist anthropologists radically detest superiority. Since they are unable to hide it, as Leo XIII says, they try desperately to obscure and denigrate it based on erroneous egalitarian principles and the falsification and abuse of the historical and cultural evidences that we have analyzed.
This effort has antecedents in the diffusion of the ‘Black Legend’ on the part of illuminist lounge agitators who prepared the French Revolution. Their positivist, Marxist and indigenist followers further extended their destructive criticism. The latter is no longer limited to denigrating the saga of colonization and evangelization but goes against the very notion of culture and civilization and against the logical thinking still extant in the West, which they want to see humiliated and destroyed.
The “era of stupidity” advocated by Foucault, the irrational savage thought (instinctive, magical, accompanied by literally stupefying orgies), promoted by Levi-Strauss and his emulators, fueled by the virulence of indigenist resentment, is sowing chaos in people’s minds and inevitably producing chaos in society.
The West, this cultural reality that arouses the hatred of Magrassi and indigenist anthropologists, is a complex reality in which the legacy of Medieval Christendom coexists – in contradiction and struggle – with the toxins accumulated over 500 years by the Gnostic and egalitarian Revolution, which the illustrious Latin American Christian, Prof. Plinio Corrêa de Oliveira, lucidly denounced.
Rejecting these toxins and purifying Western culture from its anti-Christian revolutionary elements is a fundamental, strategic work. Indigenist anthropologists carry out a systematic campaign to discredit Western society by lying and exaggerating ad nauseum its evils, especially in the educational field.. They are applying Voltaire’s maxim, “lie, lie, as something will always remain.”
This very work of destruction shows us the path of construction. We must defend the perennial principles of Christian civilization still alive with special brilliance in Iberian-America with enthusiasm and authenticity. We are the continent of hope, as Pius XII taught. The gaze of the Virgin is upon us. Taking into account her revelations to Mother Mariana de Jesus Torres and Berriochoa (16th –17th centuries), we can imagine her telling each of us:
“My son, I am calling you to a new crusade, the most glorious one in history. Fight the Moloch of the anti-Christian Revolution. As I announced in Quito 400 years ago when referring to the difficult days at hand, I will help you, and when everything seems lost and paralyzed, if you fight I will grant you Good Success: the restoration of Christian civilization, as resplendent as a young maid.” This responsibility and glorious mission, gentlemen, is in our hands.
Sañogasta, August 4, 2005, Feast of the Patriarch St. Dominic – Revised in AD2019
Luis María Mesquita Errea is Professor of History, Center for Historical, Genealogical and Heraldic Studies of the Mayorazgo de San Sebastián de Sañogasta, La Rioja, Argentina.
ARES SOMOZA, Paulino (1978). El Materialismo Histórico – Estudio Crítico -, Buenos Aires, Eudeba
BOIVIN, Mauricio, ROSATO, Ana, ARRIBAS, Victoria (2004). Constructores de Otredad – Una introducción a la Antropología Social y Cultural, Buenos Aires, Editorial Anthropofagy
BRUNO S. D. B., Cayetano (1990). Apóstoles de la Evangelización en la Cuenca del Plata, Rosario, Ed. Didascalia
BRUNO S. D. B., Cayetano (1967). Historia de la Iglesia en la Argentina, II, Buenos Aires, Ed. Don Bosco
BUSTOS ARGAÑARAZ, Prudencio (1994). Manual de Historia Argentina, Córdoba, Ed. Eudecor
CORREA de OLIVEIRA, Plinio (1995). Revolución y Contra-Revolución, texto en site Reconquista y Defensa.org.
CORREA de OLIVEIRA, Plinio (1978). Tribalismo Indígena – Ideal comuno-missionário para o Brasil no século XXI, San Pablo, Ed. Vera Cruz
CASALDALIGA, Mons. Pedro (1974). Tierra nuestra, libertad, Buenos Aires, Ed. Guadalupe
CHICHIZOLA, S.J., R.P. Jorge (1990). Muerte y vida de San Roque González, “Verbo”, nº 300-01-02
de la VEGA DIAZ, Dardo (1955). La Rioja Heroica, Universidad Nacional de Cuyo
de la VEGA DIAZ, Dardo (1931). La Rioja y el Gran Alzamiento Calchaquí, La Rioja, Biblioteca “Mariano Moreno”
LEVILLIER, Roberto (1935). Don Francisco de Toledo – Supremo organizador del Perú, Madrid, Espasa-Calpe
LISCHETTI, Mirtha (2003). Antropología, Buenos Aires, Eudeba
LIZARRAGA OP, fray Reginaldo de (1999). Descripción breve de toda la tierra del Perú, Tucumán, Río de la Plata y Chile, Buenos Aires, Academia Nacional de la Historia
MAGRASSI, Guillermo, MAYA, María, FRIGERIO, Alejandro (2003). Cultura y Civilización desde Sudamérica, Buenos Aires, Galerna – Búsqueda de Ayllu
MADARIAGA, Salvador de (1955). El auge del Imperio Español en América, Bs. As., Ed. Sudamericana
MECCA, Pbro. Gervasio (1991). Hermana Tierra…Hermana Agua – Invocación a los 400 años – , “El Independiente”, La Rioja, 8 de marzo de 1991
MECCA, Pbro. Gervasio (1984). Teología de la Liberación, “Pencal”, Chilecito, La Rioja, nº 1, noviembre de 1984, p. 3
MESQUITA ERREA, Luis María (2004). La sociedad peruano-tucumanense del siglo XVI en la mirada de fray Reginaldo de Lizárraga, OP, in: Congreso Internacional – Historia de la Orden Dominicana en América, Córdoba, 5 al 7 de agosto de 2004, Ed. Junta Provincial de Historia de Córdoba
PANYELLA, Augusto (1984), Director del Museo Etnológico de Barcelona et alii. Pueblos y razas del mundo, I, Barcelona, Ed. Danae.
RATZINGER, Joseph Card. Instrucción sobre algunos aspectos de la “Teología de la Liberación”, Buenos Aires, Ed. Paulinas
TEJERINA CARRERAS, Ignacio (reedic. 2004). Iberoamérica frente a los reclamos indigenistas, Boletín “La Gran Entrada” nº 5, Sañogasta (LR), 2004
THÉRÈSE de l’ENFANT JESÚS, Sainte (1957). Manuscrits autobiographiques – Histoire d’une Âme, Office Central de Lisieux
TOMAS de AQUINO, Santo (1943). Compendio de Teología, Buenos Aires, Ed. Cultural
TOMAS de AQUINO, Santo (1947). De los dos Preceptos de la caridad y diez Mandamientos de la Ley, Buenos Aires, Ed. Desclée, de Brouwer
von GERSDORFF, Mathias (1997) – Satanismus, Horror und Gewaltverherrlichung in den Medien, Frankfurt am Main, Aktion „Kinder in Gefahr“