Number 97
- Industrialism is a manifestation of Evil
- Grenfell Tower: a chemicals cover-up
- 9/11 and Covid: weapons of mass manipulation
- Jacques Camatte: an organic radical inspiration
- Acorninfo
1. Industrialism is a manifestation of Evil
by Paul Cudenec
Nature, in the organic radical tradition, is regarded as the manifestation of Good.
Whether seen as the self-realisation of divinity or as its precious creation, it represents all that is sacred to us: life, authenticity, beauty.
But what about the other side of the coin? How might we regard the abstract notion of Evil as manifesting in our world?
It would have to take the form of everything that opposes the force of Good we have already identified, everything that impedes its thriving, blocks its divine light.
Within the human mind, we could identify this as the ego, the little self who is only interested in his own narrow desires and thus, like soul-selling Faust, puts himself at the service of Evil.
But when a world is dominated by individuals who have deliberately embraced selfishness, unashamedly and even jubilantly, this germ of inner Evil will then expand to assume a social and physical form.
Certain apologists for the current industrial system like to claim that the enormous social and environmental problems associated with it are the result only of the specific way in which our society is being run at the moment.
The technology, or Technik, involved, they insist, is itself “neutral” – it is merely the way in which it is used which is problematic.
However, to fairly assess this so-called “neutrality”, we need to consider what lies behind the industrial impulse.
While the official narrative insists that its aim has always been to relieve people of the need for manual labour, to lift them out of poverty, to elevate humankind to greater cultural and civilisational heights, this is just window-dressing for something much less worthy.
Industrialism is about profit.
Labour-saving machinery has always been about saving the costs of human labour for the machine’s owners and thus increasing their profit margins.
Increases in scale, in productivity, in efficiency, in quantity and in speed are likewise all aimed at increasing profit.
Those who “invest” in the latest “innovations” are doing so in the hope of extracting the greatest possible financial profit.
Property development is about making profit from destroying our countryside and sustainable development is about continuing to profit from the pillaging of the living world while pretending to be “green”.
Industrialism, from the First Industrial Revolution of steam engines and factories through to the proposed Fourth Industrial Revolution of transhumanism and nanotechnology, has always been – and always will be – a means of making money.
This, in itself, is damning.
Christian teaching tells us that “the love of money is the root of all evil” and this understanding is part of traditional human wisdom.
But when we look at the effects of this industrialist money-love on our world, the force fuelling its advance becomes even more obvious.
While nature is beautiful, industrialism is ugly, on the inside and the outside.
For centuries it has been ravaging, raping and defiling the sacred place to which we belong.
Rivers poisoned, air blackened, seas polluted, forests felled, landscapes desecrated.
Factories, pylons, motorways, airports, phone masts.
Plastic, concrete, chemicals, fumes, radiation.
And at the same time generations of human beings have been ripped from their native soil, shipped all over the world and shovelled into the jaws of the Machine.
Human capital. Fodder for the investors. Sacrificial victims for Moloch.
Industrialism is, in fact, a physical manifestation of Evil, as many have seen.
William Blake did not speak lightly of “dark Satanic mills” blighting England’s green and pleasant land and neither was Mohandas Gandhi exaggerating when he declared: “Machinery is the chief symbol of modern civilization; it represents a great sin”.
Ludwig Klages, too, described how “the will that emancipates itself from life, and imperiously enslaves it, brings forth evil (the despicable, the satanic)”, warning of “this Mammon which is taking hold of humankind as a tool with which to eliminate every form of terrestrial life”.
It is true that Evil also becomes real and physical in certain actions of human beings unrelated to industrialism.
But the sheer scale of the industrial Evil puts it in a different league to the little incidences.
After all, what could be more evil than an all-out assault on life itself?
Industrialism is the negation of divine nature in all its living beauty and authenticity.
Of course, the Evil One is an expert in both deception and temptation and has succeeded in persuading the majority that his malevolent works are to our advantage.
Rendered helplessly dependent on his devilish inventions, people can no longer imagine a life without his little luxuries, without his artificial light, without his constant supply of hell-heated water, without the flickering hypnotic images of his “entertainment”.
And all the time they force themselves not to be able to see where all this is heading – where it was always heading.
Perhaps in the 19th century people could be forgiven – despite all the child labour and industrial disease – for imagining that technological Progress was a real thing, that one day it would come good.
But today there is no excuse. We have seen all too well what industrialism has done to us and we have heard all too clearly what it wants to do to us next.
The Covid moment and the announcement of the Great Reset, aka the Fourth Industrial Revolution, was a wake-up call to which we urgently need to respond.
We face a future of genetically-modified embryos grown in artificial wombs and sold to de-sexed, de-natured, de-humanised locked-down smart-city couch-consumers whose data is harvested, whose lives are tracked, traced and traded, whose illnesses are a source of profit and whose deaths are medically accelerated, bringing to a premature end an existence that has been meaningless, virtual, sterile and soulless.
The trees will all have to be chopped down to generate more electricity to fuel the Matrix, with fields and hills smothered with industrial solar panels and wind turbines before these fall apart and have to be buried elsewhere in Mother Earth’s defiled flesh.
We will be trapped inside a world plunging towards a choking, toxic death, while everyone is forced to put on a synthetic smile and pretend that we are heading upwards towards a glorious gleaming future.
Is that what we want?
Do we want industrialism to continue its cancerous growth until it has killed everything and everyone?
Do we want the Evil of artifice and destruction to prevail over the Good of nature and life?
Or is it time to think again, to dare to imagine a quite different future?
2. Grenfell Tower: a chemicals cover-up
The government Inquiry into one of Britain’s worst recent tragedies, the Grenfell Tower fire, has ignored the real cause of deaths, according to a whistleblower.
The lethal role of flame retardant chemicals in furniture, imposed by legislation in the UK, is not mentioned in the September 2024 findings, says former civil servant Terry Edge.
He asks: “Is the reason for the Inquiry’s failure to address the massive influence of the failed furniture regulations on Grenfell fire toxicity because of their huge profitability as they stand and the fear that there could be huge financial repercussions once the entire population learns they are being poisoned in their own homes and at huge risk of death in a fire for no good reason other than profit?”
The deadly blaze that broke out in west London in June 2017 was the worst UK residential fire since the days of the Blitz in the Second World War.
Seventy people died at the scene and two later in hospital, with many other suffering serious long-term effects.
And it seems that behind the cover-up lies the British state’s complicity with the global chemicals industry.
Terry (pictured), who worked on the British government’s review of furniture and furnishings regulations, highlighted the scandal in our special report in The Acorn 80, in January 2023.
He warned that the Grenfell Tower disaster was just the tip of the iceberg.
Thousands of adults and children could be suffering from cancers and other serious illnesses, Terry told us.
“It is something the government had the means to put right more than ten years ago. But weak-willed and corrupt civil servants caved into industry pressure and are delaying vital safety changes”.
The toxic flame retardants in home furnishing not only poison people in their homes on a daily basis, with children particularly vulnerable, but they also worsen the overall effects of fires.
They do little to slow down the spread of a blaze and create highly toxic smoke.
Given the influence of those behind the global chemicals industry – our 2023 report reveals that this is the usual Vanguard/BlackRock mafia – Terry was not expecting great things from the official Inquiry.
But the reality was “worse than I predicted”, he says, with the crucial omissions “a terrible indictment on the Inquiry’s many years (of expensive) work”.
He explains: “The combination of upholstered furniture and flame retardant chemicals was probably the greatest contribution to the toxic fire gases that this report says were responsible for all the deaths (other than those who jumped from the tower). Yet this is not even mentioned in the report”.
The final Grenfell report states that “we can safely find that death was due in each case to the inhalation of [chemical] asphyxiant gases… including carbon monoxide and hydrogen cyanide” – though it points the finger at the cladding on the building, rather than at the chemically-treated furniture inside.
So, although the Inquiry found that all the deaths were due to the gases that are in abundance when furniture burns, there was, remarkably, not a single reference to either flame retardants or furniture in its final report!
UK authorities have, up to this point, always denied the chemical dimension to the fire. Terry points out that the Government and Kensington & Chelsea Council have consistently asserted to Grenfell survivors and local residents that a) the fire was not toxic and b) they are not ill from the toxicity of the fire.
He asks: “Will they now admit they were wrong, apologise and finally tell Grenfell people the truth about their illnesses?”
A 2023 report for the Fire Brigade Union revealed that firefighters are contracting cancers at rates high above the norm, almost certainly from fire toxicity.
At least 12 firefighters who attended the Grenfell fire have been diagnosed with terminal cancers (and it’s expected there will be more to come).
Asks Terry: “Given the Inquiry has concluded that the deaths were due to fire gas poisoning, will Grenfell survivors/residents not be tested for fire gas poisoning?”
The scope of corruption behind this scandal is enormous – our 2023 report details links to the tobacco industry and to Israel.
For the ruling criminocracy, the focus of attention provoked by tragedies like Grenfell Tower risks opening the door to a broader understanding of the vile nature of their global industrialist system.
We all have a responsibility to do as Terry Edge is doing – to stick out a dissenting foot and make sure that the door of truth cannot be slammed back shut.
More info on Terry’s website, www.toxicsofa.com.
3. 9/11 and Covid: weapons of mass manipulation
The following is an extract from an article by academics Piers Robinson and Kevin Ryan, published in September 2024 by the International Center for 9/11 Justice under the title ‘A Plausibility Probe of 9/11 and COVID-19 as “Structural Deep Events”‘. The authors explain that the term “Structural Deep Event” (SDE) has been developed by Peter Dale Scott to describe “the instigation or exploitation of a real-world event by powerful actors, ones both internal and external to a state’s formal governance structures, in order to advance political-economic agendas that have structural implications for society”.
Both 9/11 and COVID-19 exhibit key features of an SDE.
Structural-level agendas that provide plausible explanations for the manipulation of both events can be clearly identified.
In the case of 9/11, the pre-existing plans to initiate a series of ‘regime change’ wars in order to shore up US hegemony in the 21st century are well evidenced with official documents and insider testimony, and provide a clear rationale for the instigation of a ‘manufactured war trigger’ or ‘false flag’.
For COVID-19, the linkages with structural-level agendas are, at least to date, less clear cut but the fact that major policy drives — the ‘Great Reset’, the ‘Going Direct’ plan and a wider biosecurity agenda — existed in parallel with the COVID-19 ‘pandemic’ response is highly suggestive the event was, at the very least, exploited in order to advance these agendas.
Deep state actors can be identified in both cases.
With respect to 9/11, specific individuals associated with earlier ‘deep events’ played key roles whilst, with respect to COVID-19, multiple defence and security agencies were involved with this purported ‘public health’ crisis.
Furthermore, in addition to the involvement of national security state ‘deep state actors’, the COVID-19 event can be linked to a wide range of supranational and global-level actors, such as the WEF and the Bill and Melinda Gates Foundation, all of whom are democratically unaccountable and who possess multiple conflicts of interest.
In terms of the events themselves, both involved rapid reactions by authorities.
This was most obvious in the case of 9/11, in which the US president had attributed responsibility to al-Qaeda and set out the necessary policy response — a global war on terror — literally on the same day the attacks occurred.
The COVID-19 response evolved over a slightly longer period of time but still involved rapidly taken major policy decisions, including the declaration of a health emergency and pandemic in the absence of substantive scientific evidence.
Once underway, public perceptions regarding both events were maintained through the manipulation of science and official investigations.
This is documented most extensively in the 9/11 case, in which fraudulent investigations of the building ‘collapses’ in New York have now been overturned by a body of unrefuted research and evidence supporting the hypothesis the buildings were destroyed by controlled demolition.
In the case of COVID-19, mis-application of PCR tests, fraudulent counting of deaths, and absence of scientific evidence for the existence of a particularly dangerous pathogen all point towards science being corrupted in the service of power.
In support of official narratives, propaganda and mainstream media bias is evident in both cases and, especially with respect to COVID-19, propaganda has involved overt and aggressive approaches to censoring dissenting voices.
Finally, foreknowledge of both events is in evidence.
In the case of 9/11, the existence of insider trading is particularly compelling evidence that the attacks were in no way a surprise whilst, for COVID-19, the existence of table-top exercises, including the remarkably prescient Event 201, as well as actions by multiple actors prior to the ‘outbreak’, indicate foreknowledge that a supposedly unexpected catastrophic pathogen event was about to strike.
These findings support the hypothesis that 9/11 and COVID-19 were SDEs and, in terms of an initial ‘plausibility probe’, demonstrate that further detailed analysis and research is warranted.
The default dismissal of such arguments as conspiracism — irrational, poorly evidenced or pathological argumentation — is clearly not warranted in light of the evidence.
The full article can be found here.
4. Jacques Camatte: an organic radical inspiration
The latest in our series of profiles from the orgrad website.
“Revolution will make itself felt in the destruction of all that is most ‘modern’ and ‘progressive’”
Jacques Camatte (1935-) is a political philosopher who rejects both marxism and industrial capitalism and has influenced the green anarchist movement in the USA.
Writes Alex Trotter, who edited a collection of his essays: “Camatte advocates regeneration of nature through the end or radical curtailment of civilization and technology, and a new way of life outside the capitalist/socialist mode of production”. [1]
Camatte himself insists: “The human being is dead. The only possibility for another human being to appear is our struggle against our domestication, our emergence from it”. [2]
Originally involved with the International Communist Party, and influenced in particular by Amadeo Bordiga, Camatte has over many decades forged a very particular philosophy.
Notably through the review Invariance, he has kept his thinking distinct from what might appear to be the similar strands of thought from the Situationists or the Frankfurt School, although he does refer approvingly to organic radical inspiration Ferdinand Tönnies. [3]
Like many in France, Camatte started to question marxism about the time of the 1968 worker-student uprising, explains Trotter. [4]
He came to see that the much-idolized proletariat was very much part of capital’s all-embracing system, as were the various “radical” political groups.
Writes Camatte, with Gianni Collu: “All forms of working-class political organization have disappeared. In their place, gangs confront one another in an obscene competition, veritable rackets rivaling each other in what they peddle, but identical in their essence”. [5]
Even informal groups become rackets, he says, with recruits inevitably conforming to an agenda and outlook set by influential individuals.
“What maintains an apparent unity in the bosom of the gang is the threat of exclusion. Those who do not respect the norms are rejected with calumny; and even if they quit, the effect is the same”. [6]
“Each gang of the left or the right carves out its own intellectual territory: anyone straying into one or the other of these territories is automatically branded as a member of the relevant controlling gang”. [7]
“The critique of capital ought to be, therefore, a critique of the racket in all its forms… The theory which criticizes the racket cannot reproduce it”. [8]
For Camatte, hope lies not in political revolution but in deserting the system: “We must abandon this world dominated by capital, which has become a spectacle of beings and things”. [9]
Humans in the West have been “domesticated by capital” [10] since the 19th century, he says, and we need a deep-rooted turning away from its full-spectrum control.
“Our revolution as a project to reestablish community was necessary from the moment that ancient communities were destroyed”. [11]
He envisages “the destruction of urbanization and the formation of a multitude of communities distributed over the earth”, [12] with the creation of “a world where all the biological potentialities can finally develop”. [13]
Camatte writes: “A species in harmony with nature is needed”. [14] “The global human community can only exist on the basis of multiple and diverse communities, founded upon the specific historical and geographical foundations of each zone”. [15]
All this requires a vision vastly broader that the narrowly-restriced ideological terrain usually defined as acceptable by the left.
“The reader should not be astonished if to support this amplitude we refer to authors classically tagged religious, mystical, etc” [16] he writes, in view of the fact that “capital is fundamentally a profanation of the sacred”. [17]
He argues that “the left-right dichotomy” has ceased to matter because “in one way or another they each defend capital equally”. [18]
“All the movements of the left and right are functionally the same inasmuch as they all participate in a larger, more general movement toward the destruction of the human species”. [19]
Camatte identifies the way in which the ongoing encroachment of capitalist development needs to destroy the barriers represented by “traditional social relations and previous ways of life, including previous ways of thinking”. [20]
“The species is being restructured in order that the despotic community of capital can be imposed and realized”. [21]
And he has particularly condemned marxist enthusiasm for industrial drudgery, the “capitalization of human beings” [22] in which people are “all slaves of capital” [23] and accordingly reduced to the dehumanised status of “workers”.
Trotter explains that, for Camatte, “when human beings are seen primarily as producers and laborers, they become nothing but the activity of capital”. [24]
Camatte warns that marxism is, in fact, “a theory of development”, [25] aiming for a mere “transition” [26] into “a new mode of production where productive forces blossom”. [27]
“Communism was affirmed in opposition to bourgeois society, but not in opposition to capital”. [28]
He says that with the Bolshevik revolution in Russia, the limited “revolt of the proletariat” ultimately “aided capital in its movement toward real domination” [29] by reshaping – resetting! – society to suit the needs of its own production.
“We have got to remember that capital, as it constantly overthrows traditional patterns of life, is itself revolution.
“This should lead us to think again about the nature of revolution and to realize that capital is able to take control of social forces in order to overthrow the established order in insurrections directed against the very society that it already dominates”. [30]
In a key passage very much representing the organic radical outlook, Camatte writes: “Revolution can no longer be taken to mean just the destruction of all that is old and conservative, because capital has accomplished this itself.
“Rather it will appear as as a return to something (a revolution in the mathematical sense of the term), a return to community, though not in any form that has existed previously.
“Revolution will make itself felt in the destruction of all that is most ‘modern’ and ‘progressive’ (because science is capital).
“Another of its manifestations will involve the reappropriation of all those aspects and qualities of life that have still managed to affirm that which is human”. [31]
Decades before the full emergence of the “woke” phenomenon, Camatte identified a “disintegration of consciousness” on the left caused by a splintering of any overall critique of the system into narrow campaigning for particular minority causes.
Notes Trotter: “All of these movements grouped around partial demands have lent themselves easily to recuperation by capital’s material community”. [32]
In the 1970s Camatte was already condemning leftists who supported “progressive” technology such as artificial reproduction, the precursors of today’s transgender/transhumanist cultists.
“They are unable to see that a scientific solution is a capitalist solution, because it eliminates humans and lays open the possibility of a totally controlled society”, he said. [33]
“These people seem to believe in solving everything by mutilation. Why not do away with pain by eliminating the organs of sensitivity? Social and human problems cannot be solved by science and technology. Their only effect when used is to render humanity even more superfluous”. [34]
He astutely warned in 1973, long before online education was possible: “Teachers and professors are, from the point of view of capital, useless beings who will tend to be eliminated in favour of programmed lessons and teaching machines”. [35]
Although Camatte has declared it “increasingly imbecile to proclaim oneself a marxist”, [36] one of the elements he has retained from Karl Marx’s thinking is the term Gemeinwesen, meaning the human essence, the common being of the human species, similar to the idea of “withness”.
He writes: “The separation of the human being from the community (Gemeinwesen) is a despoliation. The human being as a worker has lost a mound of attributes that formed a whole when he was related to his community”. [37]
“The human being is an individuality and a Gemeinwesen. The reduction of the human being to his present inexpressive state could take place only because of the removal of Gemeinwesen, of the possibility for each individual to absorb the universal, to embrace the entirety of human relations within the entirety of time”. [38]
Video link: Entretien avec Jacques Camatte: Errance de l’humanité, 2022 (2hrs 44 mins)
[1] Alex Trotter; ‘Introduction’, Jacques Camatte, This World We Must Leave and Other Essays, ed. Alex Trotter (New York: Autonomedia, 1995), p. 9. All following page references are to this work.
[2] Jacques Camatte, ‘The Wandering of Humanity’ (1973), p. 88.
[3] Camatte, ‘Against Domestication’ (1973), p. 96.
[4] Trotter, ‘Introduction”, p.8.
[5] Jacques Camatte & Gianni Collu, ‘On Organization’ (1972), p. 26.
[6] Camatte & Collu, ‘On Organization’, p. 29.
[7] Camatte, ‘Against Domestication’, p. 96.
[8] Camatte & Collu, ‘On Organization’, p. 32.
[9] Camatte, ‘The World We Must Leave’ (1976), p. 170.
[10] Camatte, ‘The Wandering of Humanity’, p. 48.
[11] Camatte, ‘The Wandering of Humanity’, p. 71.
[12] Camatte, ‘The Wandering of Humanity’, p. 66.
[13] Camatte, ‘The Wandering of Humanity’, p. 70.
[14] Camatte, ‘The World We Must Leave’, p. 156.
[15] Camatte, ‘Echoes of the Past’ (1980), p. 204.
[16] Camatte, ‘The Wandering of Humanity’, p. 73.
[17] Camatte, ‘Echoes of the Past’, p. 197.
[18] Camatte, ‘Against Domestication’, pp. 94-95.
[19] Camatte, ‘Against Domestication’, p. 95.
[20] Camatte, ‘Against Domestication’, p. 111.
[21] Camatte, ‘Echoes of the Past’, p. 207.
[22] Camatte, ‘The Wandering of Humanity’, p. 40.
[23] Camatte, ‘The Wandering of Humanity’, p. 68.
[24] Trotter, ‘Introduction’, pp. 13-14.
[25] Camatte, ‘The Wandering of Humanity’, p. 77.
[26] Camatte, ‘The Wandering of Humanity’, p. 77.
[27] Camatte, ‘The Wandering of Humanity’, p. 86.
[28] Camatte, ‘The Wandering of Humanity’, p. 47.
[29] Camatte, ‘Against Domestication’, p. 112.
[30] Camatte, ‘Against Domestication’, pp. 112-13.
[31] Camatte, ‘Against Domestication’, p. 113.
[32] Trotter, ‘Introduction’, p. 12.
[33] Camatte, ‘Against Domestication’, p. 94.
[34] Camatte, ‘Against Domestication’, p. 93.
[35] Camatte, ‘Against Domestication’, p. 111.
[36] Camatte, ‘The Wandering of Humanity’, p. 70.
[37] Camatte, ‘The Wandering of Humanity’, p. 64.
[38] Camatte, ‘The Wandering of Humanity’, p. 69.
“When art is skilfully executed, it can speak more directly to the higher self or the soul, ultimately inspiring self-revelation. The revelation actually occurs within the individual, prompted by the art. That’s when art becomes sublime and ecstatic—because there’s an inner realisation of some greater truth that’s symbolised by the art, which serves as a signpost for something real and true”. A great interview with Lubomir Arsov on the Lies are Unbekoming website.
* * *
“I clearly see the parallels between the Italian-American ‘Civil Rights Movement’ and the Zionist lobby in the U.S., Canada, and other countries,” writes Crow Qu’appelle in a thought-provoking historical piece revealing how in 1970 the Italian mafia harnessed what we would now call “woke” politics in an attempt to stigmatise any exposure of their criminal activities as “discrimination” against their community.
* * *
In a useful video, Ben Rubin of Rise UK and UK Column exposes cynical UN propaganda aimed at turning young people against their elders and in favour of the globalist agenda.
* * *
“Change incessantly, this is the new mantra, change sex, body, family, bonds, places. Eternally dissatisfied, unstable, insecure, anxious. Everything must be transient, interchangeable, changeable, protean. Everything must become artificial”. So writes Italian dissident Silvia Guerini in a new article on the Resistenze al Nanomondo site.
* * *
Winter Oak contributor W.D. James hosted an enlightening video conversation with Jennifer Bilek on the transgenderism/transhumanism industry and its war on women, life and reality.
* * *
Are the global criminocrats systematically placing paedophiles and their victims in power, so they can control them? And is there a link to the Rothschilds? This is a very good video from Candace Owens.
* * *
“It is not difficult to see that the BRICS+ is a Great Reset of the world’s economy. The West is being intentionally left behind… The real culprit is the monopoly capitalists who are the architects of this Great Reset”. Spot-on observations from the World Not Enough website, which also asks “Why do all these international think-tanks have the same interior decorator? You’d almost think they are part of the same club, like a club of sociopathic interior decorator/global takeover freaks…”
* * *
“BRICS supports the leading role of the IMF in global finance. BRICS supports the 2030 Agenda for Sustainable Development. BRICS supports the World Health Organization and its central coordinating role in strengthening the international pandemic prevention, preparedness and response system”. Anyone still cheering on the multi-polar new world order should look at this post on the Edward Slavsquat blog, citing official accounts of the 2024 BRICS gathering in Kazan.
* * *
The Global Infrastructure Hub, close to the World Bank, has said in a report that government needs to assist private entities to take over public infrastructure by “de-risking” investments and giving public funds to private corporations. Kate Mason continues to expose the criminocratic agenda as it is rolled out in Australia.
* * *
“Through entertainment, material wealth, and shallow pursuits, they create an illusion of happiness and prosperity while people remain ignorant of the forces behind their gradual enslavement”. The “shadow oligarchy” are nicely described on the BC1984 site.
* * *
If you’ve never seen the documentary film Human Resources- Social Engineering in the 20th Century, we highly recommend it. As filmmaker Scott Noble says, it is about “the rise of mechanistic philosophy and the exploitation of human beings under modern hierarchical systems”.
* * *
“The whole point of being in nature is to slow down and experience the Earth in her natural state”, writes Elisabeth Robson in a thoughtful October 17 2024 article entitled ‘There is a place too far’. Meanwhile, Franklin O’Kanu reveals on his Unorthodoxy blog what he learned about life and society after his Florida home town was hit by Hurricane Milton: “It was humbling to experience this moment with no electricity, just taking in the beauty of the natural world”.
* * *
“Zionist-funded US think tanks financed and ran key elements of the European ‘Counterjihad’ movement, including the English Defence League. This illustrates how the fostering of the Counterjihad movement was part of a Zionist attempt to transform the far right, to co-opt it to advance the objectives of Greater Israel”. A very good October 25, 2024, report from David Miller.
* * *
In a special October 22 edition of Geopolitics & Empire Podcast, host and producer Hrvoje Morić was joined by Etienne de la Boetie² of the Art of Liberty Foundation, Anton Bueckert (Crow Qu’appelle) of Nevermore Media and our own Paul Cudenec. They discussed the potential overlap of anarchism and voluntaryism as forms of resistance against the criminocratic, oligarchic, and kleptocratic globalist tyranny we all now face.
* * *
“Technological optimism is the snake oil of urban-industrialism”. Theodore Roszak.
(For many more like this, see the Winter Oak quotes for the day blog)
If you like this bulletin please tell others about it. Subscribe by clicking the “follow” button.
—–
Back Issues
Follow Winter Oak on Twitter at @WinterOakPress
winter oak 