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Through Lyndon LaRouche's Eyes

April 26, 2019
On April 24, 2019, President Xi Jinping held talks with President Sebastian Pinera of Chile at the Great Hall of the People. (www.news.cn)
On April 24, 2019, President Xi Jinping held talks with President Sebastian Pinera of Chile at the Great Hall of the People. (www.news.cn)

The opening of the Belt and Road Forum in Beijing yesterday with participation of 37 heads of state and government among over 150 nations represented, should instantly refute every slander against that great initiative, for any rational person. More than that, the Belt and Road and this Forum provide the signature of a dawning new epoch of world history that Lyndon and Helga LaRouche long forecast and worked ceaselessly to bring about for decades. Who else could have forecast that a developing country—China—could have spearheaded such a seismic international transformation barely 40 forty years after it began to rise from its own ashes with Deng Xiaoping's reforms? The Belt and Road and China's miracle should be a source of inspiration to patriots in the United States and every other nation.

As if to drive the point home, China's space agency announced yesterday that China would perform a manned Moon-landing and build an (initially robotic) research station on the Moon (the latter at its South Pole) within a decade. China's previous plans were thought to place the manned landing in the 2030s—were they speeded up because of President Trump's commitment to put a man and a woman on the Moon within five years? China has now reportedly surpassed Japan and Russia in the size of its space program, to become number two, in dollar terms, after United States. How much more could be achieved in a fully international crash program, in which each country brought in its particular strengths, as the LaRouches have long advocated?

What is required now is that the United States join with the Belt and Road, and join with China, Russia and India in a new world credit system for world development—the New Bretton Woods system for which LaRouche fought for decade after decade, as the 21st Century successor to Franklin Roosevelt's design for the post-World War II Bretton Woods system.

To insure that that happens, we have to win a kernel of the U.S. intelligentsia—the real U.S. intelligentsia—to LaRouche's ideas. We have to win an active component of the Trump base to LaRouche's perspectives for his Four Laws, New Silk Road, and New Bretton Woods. We have to win President Trump himself to this commitment (not necessarily in that order).

This sounds daunting, but, looking back, LaRouche himself accomplished more than this during the last 60 years of his life, when he prophesied and catalyzed this new stage of history which is now opening up before us—as almost no one but Lyndon and Helga LaRouche ever expected that it would.

To do that, we have to think like LaRouche to the extent that we look out through his eyes. What do we see? What did he see in March of 1988?

"Up to a critical point in our lives, we plod our craft and pursue our moral commitments honestly to the limit of our knowledge and strength of will to do so. In that respect, we are all ordinary. Then, one day, to some among us ordinary folk, there comes an experience which we must fairly liken to the New Testament's account of Christ in Gethsemane. It is not enough to propose, to foster, to support those causes we know to be good. A silent voice speaks to us: If there is no one else to lead, you must do so. We protest: `Who am I, and what my poor means to undertake such a mission? Can there not be leaders which I can support, and so fulfill the responsibility in a manner consistent with my pitiable means?'

"Then, in a moment permeated with a special quality of terror, we know that we drink from that cup. What do most ordinary folk, of the sort we were a moment earlier, know of such terror? To know such terror, one must first love mankind, and love truth. One must see mankind as doomed to some horrible consequence, unless a great change is made. The terror is the perception that this necessary change will not occur, unless one oneself acts appropriately to bring it about against all odds. As one drinks from that cup, there is a transformation in the nature of one's will, and a congruent transformation in one's state of knowledge."

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