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PRESS RELEASE


A Reminder to Associates

by Lyndon H. LaRouche, Jr.

April 24, 2011 (EIRNS)—This statement by Lyndon LaRouche was issued today by the Lyndon LaRouche Political Action Committee.


The following report was presented as a statement in reply to a European correspondent from February 23,2009. The message had referenced my July 25, 2007 forecast underlying my proffer of a Homeowners and Bank Production Act of that same month. I think it exceptionally useful, in its character "as if in a message from the past," under the present circumstances.

LPACers may find this particularly useful in the role of a voice from the past.


A Turning-point" signifies a change in course of history. However, there are, in fact, two contrary types of turning-points in the unfolding of history: upwards, or downwards, renaissance, or doom. Such often spectacular changes on a broad, historic scale, often have characteristics which should be recognized as useful lessons for critical kinds of local changes on a much smaller scale, such as an individual's or family's future destiny.

To "trigger an upward turning-point," the turning- point must have probably existed within the future of the present time, but was usually not recognized by anyone more than a relative handful of people, or even a single person, as in the case of my January 1996 presentation of the forecast presented as my "Triple Curve," the Triple Curve which was the basis for my July 25, 2007 warning of an onrushing general breakdown-crisis of the existing world monetary-financial system..

In such cases of actually historic forecasts of that significance, one must therefore act in some present time, to prepare the way for the time when the turning-point will be reached, as, for example, Dante Alighieri's "De Monarchica" anticipated Nicholas of Cusa's "Concordancia Catholica," or, as Nicholas of Cusa intended an action which occurred, as a result of Christopher Coumbia's acquaintance with and devotion to Nicholas of Cusa's mission for crossing the oceans to other continents brought the modern European discovery of the Americas. The thought which prepares the way is: "This is possible, and must be made to come."

It does not work unless it is an actual possibility, and that the pathway to the turning-point is correctly identified in advance.

In the contrary case, the great disasters of civilizations are caused by the failure of some relevant influential circles of societies, who should have been able to come forward to foresee and promote an a historic quality of necessary change.

These two types of qualitative change in direction of the history of a people, or of mankind as a whole, are echoed in lesser cases, such as in the fate of local nations, cultures, religions, business enterprises, persons, and so on. My forecasts of very significant changes in national economies since that forecast, for the United States made in Summer of 1956, and later, including my webcast of July 25, 2007, has been the most significant, global historical forecast of the 1956-2009 interval.

Therefore, such forecasts of what will appear only as future events or conditions, or, may, and probably should occur, in the course of cases ranging from an individual person's insight into a future personal condition, to the fate of entire civilizations, as in great financial collapses, general wars, or, in the alternative, what are the great historic advances in human existence.

The significance of such forecasts is that they occur only in the mental life of human beings, since only the human being has the power to change the course of history willfully, whether personal history within the bounds of the society which the individual habits, or of nations, even of entire periods of history for large parts of, or the entirety of our planet.

Even in the case of solitary individual, thinking of his or her personal life in what are relatively the most limited terms, these considerations apply to that case. Only the human being has the power to effect categorical changes of the individual's or society's future, for better, or for worse. Only human individuals can ask that question in a meaningful way.

The Power of Reason

From the relatively earliest years, virtually all children are already confronted with the need to think about what can be identified to them as "my future life." This tends to arise in the child's first awareness of a death of a person, such as an adult member of the family, or another child. This same thought is expressed in a less fearful way, when the young child informs another child, or a visiting adult, on the subject of "What I will be when I grow up." Therefore, what is the intention of living as short a life as less than a single generation, or only several generations. "Is death a failure, or the mark of a finite opportunity to achieve?"

The answer to such questions as that lies within the bounds of "What about the future of mankind?" "What is mankind; what is the purpose of its existence; what is the purpose for mankind of the life of the individual?"

Such self-critical questions as those lead to the subject of immortality, but not the conjecture immortality of an individual person such as one which might be conceived as a solitary object floating in uninhabited space. Does the individual life has a function in the outcome of future humanity, and, more important, does the existence of mankind have a specific function in the universe?

Everything depends, ultimately, on that latter question.

If one does not think of the answer to such questions, that individual person's strength for facing the future of his or her own personal life has a potentially tragic limitation. Admittedly, few children, or adults take their reflections as far as ma's role in the future of the universe; actually moral individuals simply assume that the implicitly truthful answer to the question is that, "Yes, the existence of mankind does have a useful purpose in the future of the universe." However, for such a person as that, the great danger arises when the future role of mankind in our universe is in doubt. At that point of existential stress, either one's response is, "I must make certain that mankind's purpose in existing is carried out!," or the moral fibre of the surprised individual, or even an entire culture, is doubt for such frightened persons.

What must, therefore, be cultivated in each individual, from birth onwards, is a sense of the true immortality of the individual, as distinct from animal life. This sense is available in the form of a truthful answer to the existential question only when we recognize that it is the potential expressed as the creative powers of the individual human mind are the locus of an immortal personal identity of a clearly mortal, living human individual. This can be best located in the greatest works of scientific and Classical artistic composition; this experience is located either in the truly creative scientists and Classical artists, or in the part of the general population which participates in the use and celebration of such creative works, or in a relevant exercise of the kindof a rich sense of humor which reflects the enjoyment of creative works of science and art.

In the case of a society participating in the creative activity of mankind in some part of these ways, the role of the otherwise mortal individual in particpating in the advancement of such a culture is a prescience of the immortality of persons and humanity in its entirety. However, such a prescience appears, as a famous Greek philosopher emphasized, not as a still pond, but an eternally flowing stream of ongoing development, of continuing, universal creation.

In such a configuration, cynicism is death, and the enjoyment of participating in the spectacle of creativity, is life.

My Experience With the Future

My original scientific discoveries, and their application, have been an expression both of my early inspiration with the point of view which I have described in the preceding paragraphs, and my dedication to use of a talent for economy which I variously acquired and developed during childhood and youth. Thus, I adopted the "contrariness" of inspiring figures such as Leibniz and Riemann as the kinds of friends in mental life with which I tended to be most comfortable. The kinds of question- and-answer which I have summarized in the preceding paragraphs here became, long ago, the way in which my chosen relationship to personal and public life has been ordered.

For example. The great achievements in the physical conditions of life have depended, that most clearly in modern European civilization, on long-term investments in both increase of the productive powers of the economy, and the opportunity for personal self-development of the individual person in society, including our selves. These capital investments in successful forms of modern life involve the relevant education of the newborn individual over a span of about 25-30 preparatory years of life, while the capital investments, in production, have a half-life of ten to twenty, or more years. Investments in national power and rail systems (for example) have cycles of not less than a half-century, and require the support of systems whose life-span is more than a century.

In good times, the proud grandfather would take his grandchild to a spot to view what the grandfather had participated in building. "I wished you to see what I had participated in making possible," such a grandfather might say; "When you grow up, the time will come when you wish to make an important change similar to my happiness in building this."

It is when you see the foundations of the future, even a sometimes distant future, in yourself, that you can be truly happy. To be happy, is to have a mission of that kind, and be happy living through the time which must pass before that goal of important change is realized.

My purpose—and our purpose—in producing the videos such as "1923," "1932," and "1939," were to present audiences with an experience of which many among them had forgotten. If you have not relived real history in that way, you do not know history as a living experience, and you lack, therefore, the power to see the reality of the coming of the future.