1789, the French revolution makes a choice of social organization and assembles a system of capacities.

extract of "Eleusis with Dendérah, prohibited evolution", the conference of Nancy.

Consequently, in the years 1700, the economic crises, the food shortages will show the inefficiency of the royal capacity and the living conditions of the nobility lately enriched in having plundered the goods by the Protestants will appear scandalous for the people. Formerly, from the time of the cathedrals, the people benefitted first of the richnesses and the money brought by the fleet templière from Americas. Now, it had understood that it was straightforwardly excluded from these richnesses and that it could be driven out kingdom if he became  Protestant against the criminal capacity of the pope. The revolution of 1789 will draw the conclusions : the collective ownership or Community will not be considered to be reliable any more because the leaders of the clergy pertaining to the nobility were used for themselves of this collective ownership to grow rich personally. The constitution and the declaration of the rights of man will found the personal property and the nation, by the weapons, will defend this right inviolable and crowned to become owner. To prevent that the king does not depend on the pope of Rome and that thus contrary measures with the French people are not taken in Rome, the revolutionists found the concept of nation one and indivisible. The catholic nobility and the king will not be able to obey the directives of the pope any more, to drive out country of other citizens, for example Protestant. The nation puts a term at all these businesses which undermined the development of the country. The clergy will be reorganized and will become paid state, from where a new war of religion within the Catholicism which will weaken of as much the revolution and to precipitate it in Terror. To avoid any fallacious dependence with respect to the pope, the revolution will found the concept of secularity of the republic. Napoleon, the initiate, will give up this secularity corresponding to nothing, for a legal settlement. So as to regulate the situation with papacy, it will give the pope to his place, i.e. that him, owner of pharaonic initiation, vis-a-vis with a pope obviously not initiated on the spiritual level, it will crown itself and will check with the force of the gun, which there is like unavowable secrecies in the cellars of the Vatican. But the republic, in its fight against monarchy will persist in confusing fight against papacy and the royalty and fights against spirituality. The republic will oppose to the catholic religion and its dogmatic misdeeds scientific rationalism, thus consolidating its system of being able and the centralism of its institutions, also prohibiting the development of an organization in networks based on the production of crowned through the initiation and the rise of individual spirituality. The laic republic facilitated largely the development of a company materialist through the capitalist industrial era and they are not the old catholic prayers of the new industrial middle-class which relieved working misery in which the people were plunged. The massacre of the silk workers in Lyon in 1831 gave the tone for all the XIXème century in France.

 

the following text is a copy of a part of the page: "the mentality of the leaders". This to give a total outline on the French revolution.

The myth of ungovernable people and which justify a central capacity extremely:

 The foundation of this myth goes up at July 14, 1789

We point out that in the organization of monarchy, the representatives of the people could oblige the king to convene the State-Generals in order to reform the kingdom. It is of this convocation in 1789, following the deficit of the budget of the kingdom, which was born the revolution, without others disturb civil that the massacre of a garrison which had hoisted the white flag by excited kneaded obscurantism more moved by plundering than by humanistic and revolutionary ideas. It is on July 14, 1790, festival of the Federation, which we celebrate like national festival and so certain leaders preferred religieusement to maintain the memory the massacre of July 14, 1789, this drift of the reading of the facts takes part well of the fable which wants that the people are ungovernable and dangerous what makes all the more necessary the existence of a capacity strong, centralized and entrusted to powerful leaders and thus to rich person. The festival of the Federation of the French provinces, even of the French communities, lasted only what the pinks last, of the morning until at the evening... Then the republican fable transformed purely and simply this massacre into heroic act made by revolutionists who seized the weapons necessary to their republican companies. True the national festival which relates to the change of being able, remains the night of August 4, 1789 and the abolition of the privileges but this night remains struck taboo founded by the successive leaders. Admittedly, it is the massacre of July 14 1789 which will cause a great fear through the country. The people understand that the noble ones and the king have all the arguments to repress this unjustifiable slaughter and to stop this fear heralding other massacres as at time of the wars of religion, the representatives of the State Third will defuse the crisis on August 4, by removing the feudal privileges and while prohibiting in fact to the lords to repress in the campaigns any popular movement without order come from the Parliament at this meeting in Versailles. The revolution of 1789 was precipitated by this parapraxis of July 14, 1789 and this one is the historical origin of maintains centralism of the state and permanent search in our country of a strong capacity to the service of the minority to the capacity. When we want to celebrate on July 14, 1789, the only logical direction consists in us remembering that it is because of this parapraxis that the revolution will remain unfinished in France and that we did not succeed in overcoming this terrible starting handicap up to now. The century of the Lights had been used for nothing, it is the obscurantism reigning in the lanes of Paris which made skid the events. Once again, they are the ignoramuses who had the last word. The Constitution of 1791 will not approach that founded by Washington in the United States of America and worked by the movement of French Philadelphes. On the contrary, as of July 17, 1791, a demonstration which claims that the Constitution organizes the republic openly, is repressed in blood with the Field of Mars. These facts cause a revision of the Constitution in an antidemocratic direction, it will take up duty on September 13, 1791 after the king will have lent oath to it.  July 14, 1789 saves monarchy to justify its transformation into constitutional monarchy. It is absolutely not the beginning of the republic. The celebration of July 17, 1791 would honour at least the first true martyrs with the republic, those which died while expressing to obtain it. This fable founded on the origins of the republic and the revolution is significant state of mind maintained by the leaders in this country. All false, is engoncé under the weight of the taboos. This absence of mechanisms ensuring the reforms is a constant data in our constitutions. There is the sign of a will deliberated to occupy themselves only of the control on the capacity and not to already envisage its natural evolution following the evolution of the environment. This complicates the management of the capacity to the profit of those which hold it and this did not change since 1789.

... the use of the élitistes networks in the operation of the system of republican capacity...

This historical report that in our country the reforms do not advance that with blows of major crises is well the illustration of this fable spread by the minorities with the capacity. In front of the difficulty of the task to reform our country and rather than to prepare the next cyclic revolution, since thus our system advances, it would be to better remember our aïeux which drew up the Declaration of the rights of man and of the citizen, to read again these worthy principles, to roll up our handles and to go back to work: such a task, such a humanistic, social ambition could not be carried out in a few centuries. The task would be immense and by then, the minority with the capacity has all the time necessary to improve its system of domination of the means of production and personal enrichment, of succession of its leading elites. This system of domination in fact is not a system, because the characteristic of a system, it is that it is defined at the beginning and is presented at all one each one which, if it refuses the rules of the system, calls it into question and obliges the members to re-examine the rules of operation of them. The operation of the system, in our country proceeds by the sets of more or less known networks of influence of the public.  The public must continue its obeying work so that one day the fictions are carried out, the Utopias of the system: equality, fraternity, even freedom. The leaders, between them, arrange themselves to manage the capacity. This practice is condemnable and source of scandals because these activists within a system of which they use the faults, work in first chief for the seizure of power in the system in order to extend their ideas or worse their networks to monopolize the property of others, the work of the others. These groups do not may find it beneficial any to change the system because they will adapt to any of these systems to be able to dominate it by using the assets of a network: the catholics, the republicans, the monarchists, the freedom fighters, the leaders of the capitalist economy, the opponents with capitalism, the freemasons, the members of a colony of immigrants to the anarchists will develop their networks of influence to modify the course of the capacity in the direction of their interests. This practice represents a second cause of opposition to progress of our institutions because the total project of a company which evolves/moves master key in the second plan behind the man?uvres of these more or less occult networks. The first immediate political progress consists in ensuring the management of the capacity in a system by using the democratic rules of the system without resorting to networks handling the leaders with the capacity. For defect, it is necessary to consider the abandonment of the system for the organization in network in which the public and transparent networks make useless or ineffective the occult networks. The management of the secrecy in a network has nothing to do with the character occults current manoeuvres. Work is done in the respect of the intimacy of each one and of the basic rights of its personality such as the assertivity recognizes them. The decision is made public then and this one lies within the scope of a development of the networks and either of systems.

 

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