The Acorn – 65

Number 65

In this issue:

  1. Humanity fights back!
  2. Ten things we have learned during the Covid coup
  3. Naomi Klein and the climate of hypocrisy
  4. The nature of philosophy
  5. William Morris: an orgrad inspiration
  6. Acorninfo

1. Humanity fights back!

Ap24 london

We are not so foolhardy as to suggest that the tide has finally turned in humanity’s struggle against the Great Fascist Reset being imposed on the back of Covid.

But there have certainly been some encouraging signs since our last bulletin came out, not least the increasing note of desperation in the official technocrat narrative!

Take, for instance, this ridiculous article on the Nature website in the USA, which calls for “a high-level counteroffensive” against the terrible “peril” of people wising up to what is going on.

It declares citizens concerned about the Covid jab to be “new destructive forces” involved in “anti-science” and ranks such questioning alongside “global threats such as terrorism, cyber attacks and nuclear armament”.

The good news is that, from the back-to-front perspective of author Peter Hotez (who has form for this kind of thing, as the Corbett Report has pointed out), “the bad guys are winning”!

Demands for critics of vaccination to be thrown off social media have also been made by a group of US politicians.

CCDH logoInterestingly, both Hotez’s article and the politicians’ letter found inspiration from the Center for Countering Digital Hate, which, despite the American spelling of “Center” in its title, is a UK-based organisation.

The fact that it has an office in the USA is no doubt linked to the fact that its chief executive officer Imran Ahmed “lives in Washington DC“.

The CCDH previously came into prominence for its role in stoking up the Labour Party “anti-semitism” controversy in the UK. Its patron is Rachel Riley, the pro-Israel TV presenter who notoriously smeared Jeremy Corbyn.

CCDH boss Ahmed used to work as a spin doctor for Blairite Labour Party politician Angela Eagle.

In 2020 the CCDH suddenly, and inexplicably, switched its focus from Labour “anti-semitism” to attacking those who dared to challenge the official line on Covid, as we reported in March 2020. Note how their very involvement is used to associate the word “hate” with a love of freedom and ability to think for oneself!

The “bad guys” opposing techno-fascism have not just been presenting a “threat” on the internet, of course, but out on the streets, a major highlight being the massive April 24 protest in London.

The next big freedom protest in the UK capital has been called for Saturday May 29.

And it is a good sign that even the mask-compliant left are now getting involved in opposing the police-state nightmare into which we are being propelled, as witnessed by the (smaller) May 1 protests.

There have also been significant protests in Belgium, Netherlands, Quebec, Germany, Canada and Denmark.

A festive element is also becoming increasingly apparent, as the movement overspills traditional “political” forms and turns into a deeply-felt revolt of life against the Great Reset transhumanist death-cult.

This spirit of resistance is very encouraging, whether it takes the form of a street party in New York, a supermarket rave in the Netherlands, or the “Still Standing For Culture” initiative in Belgium which is set to defy restrictions and reopen 150 venues.

danser encore brussels

In France, flashmob performances of the song Danser Encore by HK et Les Saltimbanks, the defiant new anthem of freedom and joie de vivre, have now spread further afield to Réunion, the French-ruled island in the Indian Ocean, to Brussels (even with the actual band!), to Switzerland (here as well), to Barcelona, where it is sung in Catalan, to Madrid (in Spanish) to Germany (in German plus here), to the Netherlands (in Dutch) and to Italy, with street performances in both French and Italian.

The kind of people who are trying to impose the Great Reset are degraded individuals, corrupted individuals, emptied of all inner moral content and motivated purely by fearful conformism and egotistical self-advancement.

As such, they cannot even imagine that different kinds of human beings exist, people whose values reach way beyond their immediate self-interest and convenience, people who cherish life and want to experience it fully, people who simply refuse to be chained and suffocated.

The grey-faced and dead-eyed technocrats have no idea what strength, what courage, what infinite yearning for freedom lies deep with the collective human heart and is waiting to surge forth with unstoppable and joyful life-energy to defend its future happiness when this is at mortal risk.

But they are about to find out!

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2. Ten things we have learned during the Covid coup

covid bbc

One potential positive from the whole Covid-19 debacle is that we have learned an incredible amount about the society in which we live. This will be crucial if we manage to stave off a descent into a nightmare future of techno-fascist slavery.

We will have a new understanding of what our world has become and what we would like it to be in the decades and centuries to come. And “we” means we. While the majority have apparently learnt nothing at all from what has happened, they will eventually catch up.

There is no way that knowledge gained by a wide-awake 15% or 20% of the population will not end up being shared by almost everyone. Once the truth is out, it tends to stay out. As H.R. Haldeman so wisely put it, “you can’t put the toothpaste back in the tube”.

Here are Ten Things We Have Learned During the Covid Coup:

G7 leaders

1. Our political system is hopelessly corrupt. Virtually all politicians are hopelessly corrupt. No political party can be trusted. They all can be, and have been, bought.

2. Democracy is a sham. It has been a sham for a very long time. There will never be any real democracy when money and power amount to the same thing.

3. The system will stop at nothing to hold on to its power and, if possible, increase its levels of control and exploitation. It has no scruples. No lie is too outrageous, no hypocrisy too nauseating, no human sacrifice too great.

gf PIC4. So-called radical movements are usually nothing of the sort. From whatever direction they claim to attack the system, they are just pretending to do so and serve to channel discontent in directions which are harmless to the power clique and even useful to its agendas.

5. Any “dissident” voice you have ever heard of through corporate media is probably a fake. The system does not hand out free publicity to its actual enemies.

6. Most people in our society are cowards. They will jettison all the fine values and principles which they have been loudly boasting about all their lives merely to avoid the slightest chance of public criticism, inconvenience or even minor financial loss.

7. The mainstream media is nothing but a propaganda machine for the system and those journalists who work for it have sold their sorry souls, placing their (often minimal) writing skills entirely at the disposition of Power.

Covid police8. Police are not servants of the public but servants of a powerful and extremely wealthy minority which seeks to control and exploit the public for its own narrow and greedy interests.

9. Scientists cannot be trusted. They will use the hypnotic power of their white coats and authoritative status for the benefit of whoever funds their work and lifestyle. He who pays the piper calls the tune.

10. Progress is a misleading illusion. The “progress” of increasing automisation and industrialisation does not go hand in hand with a progress in the quality of human life, but in fact will “progressively” reduce it to the point of complete extinction.

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3. Naomi Klein and the climate of hypocrisy

NK greenwashing

Naomi Klein is still remembered by many as an influential figure in the anti-globalisation/anti-capitalism movement which shook the Western world 20 years ago.

Books like No Logo and, later, The Shock Doctrine, opened many people’s eyes for the first time to the manipulative ways of the global neoliberal system.

It is only to be expected, therefore, that there are parts of her latest book, How To Change Everything, (1) with which we are in agreement.

For example, we would very much echo her description of “disaster capitalism” as being “when the rich and powerful take advantage of painful shocks to widen existing inequalities instead of correcting them”. (2)

naomi klein2Klein adds: “The rich and powerful see these tragedies as chances to seize control and change things in ways that favor banks, industry, and powerful politicians, not ordinary people. Disasters are opportunities for change because they disrupt normal life. In a state of emergency, ordinary laws and practices may be suspended. People feel desperate and confused. They may be so concerned with survival or recovery that they cannot focus on the large questions of what is being done, and who is benefiting”. (3)

Likewise, we are completely on board with her warnings against greenwashing, (4) “the environmental movement’s drift toward business-oriented solutions” (5) and “the powerful influence of pro-business ideas”. (6)

The book commendably traces “the scars of industrial progress” (7) back to the mechanistic philosophies propounded by the likes of John Locke, René Descartes and Francis Bacon, (8) with his vision of the Earth as “an unliving machine whose mysteries could be mastered and plundered by the human mind”. (9)

Klein even quotes orgrad inspiration Henry David Thoreau when he declared: “The Earth I tread on is not a dead, inert mass. It is a body, has a spirit, is organic….” (10)

But, sadly, the work as a whole leaves a saccharine after-taste of inauthenticity in the mouth of the discerning reader.

Part of the problem, of course, is that the book is aimed at teenagers and is subtitled ‘The Young Human’s Guide to Protecting the Planet and Each Other‘.

Rebecca StefoffKlein wrote it “with” Rebecca Stefoff (pictured), a professional scribe who specialises in targeting that particular age group, and who, on her own site, actually refers to the work as “my newest book”!

Regardless of who was ultimately the actual author, the simplified language and explanations give the book the rather sinister feel of being nothing but carefully-crafted propaganda aimed at influencing a particular generation in a certain, very specific, way.

There is, of course, much promotion of the Greta Thunberg brand, with the mythologised version of her story (now entirely debunked by Cory Morningstar and others) wheeled out with a facile zeal which allows the authors to describe the Swedish youngster’s autism as “Greta’s Superpower”. (11)

“Public protest can be a powerful way to make a statement, but protest doesn’t always make things happen overnight. At first people ignored Greta as she sat with her sign. Gradually, though, her protest got a bit of attention in the news”, says their storytelling. (12)

“A movement can start out as small as a single Swedish schoolgirl sitting on a step, holding a sign that warns of climate change, then grow to cover the world”. (13)

Ah yes, of course. That’s how the world works, children. Now go back to sleep.

Greta1

The book even celebrates the fact that “in December 2019, Time magazine named Greta Thunberg its youngest-ever Person of the Year for her activism in calling attention to the climate crisis” (14) without feeling it necessary to mention that Time is owned by Marc Benioff of Salesforce, a leading associate of Klaus Schwab’s WEF and enthusiast for the Fourth Industrial Revolution and Great Reset.

There are times when one has the impression of reading not so much a book as a glossy advertising brochure for the “renewable energy” industry, aka climate capitalism.

There is lots of talk about wind turbines and solar panels, the latter being hailed as “the best hope for survival”, (15) “a step toward green, renewable energy—and environmental justice”. (16)

Klein and Stefoff rightly declare, of fossil fuels: “Depending on fossil fuels to power our lives means sacrificing people and places. To extract these fuels, people’s healthy lungs and bodies must be sacrificed to the bad air and the dangerous work of coal mining. People’s lands and water are also sacrificed to damage from mining, drilling, and oil spills”. (17)

But there is strangely no mention of the extraction, destruction and pollution involved in the manufacture, transportation and disposal of solar panels, pieces of industrial equipment which seem to have been turned into organic and “renewable” offshoots of Nature herself by the briefest wave of the magical greenwashing wand.

Sick bags all round for the passage where someone called Henry Red Cloud justifies covering what was once a traditional Native village with solar panels by insisting that “solar power was always part of Natives’ lives…. It ties in with our culture, our ceremony, our language, our songs” (18) and describes those installing this industrial hardware as “solar warriors”! (19)

NK solar warriors

The authors are, in fact, quite shameless in promoting an explicitly hi-tech industrial future, while dressing up their rhetoric with talk of Thoreau and nature and age-old Native culture.

Anyone battling to protect the English countryside from the HS2 high-speed railway line project might be interested to know that Klein and Stefoff think the answer to environmental problems is to “build networks of fast electric trains”. (20)

Mooted “solutions” for the environmental crisis (questioned but not entirely dismissed) also include industrial “carbon capture and storage” (21) and geoengineering schemes such as “placing mirrors in orbit to keep sunlight from reaching the Earth, sending chemicals into the atmosphere to create artificial clouds, and building giant filters to pull greenhouse gases out of the air”. (22)

They could only hope to get away with the notion of “vehicles that do not emit greenhouse gases” (23) in a book aimed at the young, since anyone not born yesterday has understood that electric cars merely displace pollution to the site of power generation.

Green car

There is much talk of the “tools” with which the planet will be saved, which seems to be a rather coy way of referring not just to the continuing advance of the very industrial system which caused the mess in the first place, but to its progression into a new digital phase.

Henry Red Cloud’s tribal ancestors no doubt had a pretty good idea of where the sun passed through the sky in different seasons, but today he feels the need for “a tool called a Solar Pathfinder to find where the sun would hit each side of the house every day of the year”. (24)

“We already have the knowledge, tools, and technologies we need to do amazing things”, enthuse the authors. (25)

“Data and tools” are the key, they repeat: “The data is mountains of information. Over many years, measurements have been made of temperatures, wind speeds and directions, rainfall amounts, levels of salt in the oceans, sizes of glaciers, and much more. The tools are computer programs called models that are designed to mimic our planet’s complex climate system”. (26)

data centre

Sometimes we are left to read between the lines, as the detail is so sketchy (the kids aren’t interested in boring old facts, right?).

Does “investing in more efficient power grids and working to make electricity affordable and clean” (27) point to the smart metering being advanced as part of the Fourth Industrial Revolution?

Would “upgrading existing buildings, and constructing new ones to make efficient use of energy and water” (28) be leading us into the smart cities which are planned to be our techno-prisons under the new global order?

Not once in this book, for all the eco-rhetoric, is there any questioning of the actual need for “high-speed trains” (29) and “factories” (30) and “data”. (31) Indeed, the authors go out of their way to insist that they want to see a society which is “modern and wealthy”. (32)

Their work is, in fact, compelling evidence of “the powerful influence of pro-business ideas” (33) of which they themselves complain!

They do not want to challenge the industrial capitalist system at all, in fact, but rather to develop it yet further, into “smart” Fourth Industrial Revolution mode.

If Klein and her accomplices were really interested in protecting nature and traditional ways of life, then they would not be promoting the “tools” of the next phase of industrial repression and destruction.

Instead, they are using the very real environmental crisis, and people’s very real concerns about it, in order to garner support for a political manoeuvre motivated by the potential for financial gain.

The fake green youth “movement” they are trying to build is intended to push the agenda of “A Green New Deal”, (34) which is nothing but a massive hand-out of public money to those astute businessfolk and financiers who have invested in the deceitful “renewables” bubble.

Klein and Stefoff write: “Movements will make, or break, the Green New Deal. Any presidents or governments that try to make a Green New Deal a reality will need powerful social movements backing them up, demanding change, and resisting efforts to hang on to harmful old ways. These movements will need to go beyond just supporting leaders and governments that steer their countries toward change—they will have to push those leaders and governments to do more”. (35)

When climate capitalists talk about the need for government to “do more”, what they really mean is that they want governments to shove more of our money in their direction.

One of the big plus points about the Covid spectacle, for Klein and Stefoff, has been the way in which “governments found funds to pump into their countries’ economies”. (36)

They see the same logic apply to their pet climate cause and declare, in language chillingly reminiscent of Klaus Schwab’s Great Reset pitch: “This dangerous moment in time also brings an extraordinary opportunity”. (37)

Great Reset KS

A big inspiration for them was the USA’s Marshall Plan, which enabled the financially and structurally ruined nations of western Europe to “build back better” after the Second World War and also constituted a massive advance for the profitability and domination of US socio-economic-military power.

They are quite blatant about this, in fact: “The Marshall Plan did much to put European factories, businesses, schools, and social programs back on their feet. And, as Marshall had predicted, by lifting up the stricken nations of Europe, the United States helped itself, too. It forged stronger trade and political ties to those nations, which were ready to engage in international commerce much sooner than they would have been without the Marshall Plan. Today, with the climate crisis upon us, some people have called for a global or green Marshall Plan for the world”. (38)

And they add: “Would programs like these be expensive? Yes, but the New Deal and the Marshall Plan proved that governments can find resources when they have to. More recently, the US government spent enormous sums bailing out bankrupt financial institutions and buoying up the economy after a financial crisis and recession in 2008–2009 and again amid the COVID-19 economic downturn. The money is there—if the need is clear and people demand it And the need for climate action is clear. People and movements across the United States and around the world are calling for their governments to meet the climate crisis with sweeping programs of changes”. (39)

So there we have it. “Sweeping programs of change” involving enormous amounts of money directed to helping “international commerce”. This is the same “disaster capitalism” which the authors decried earlier in the book, the moment “when the rich and powerful take advantage of painful shocks to widen existing inequalities instead of correcting them”. (40)

It is telling that at a time when people are increasingly clued up about the Great Reset, Klein was wheeled out on the once-interesting The Intercept site to declare that any such insight was “a viral conspiracy theory” which “blends together legitimate critiques with truly dangerous anti-vaccination fantasies and outright coronavirus denialism”.

In 2021, Naomi Klein is no longer warning us about the global ruling class’s “Shock Doctrine” but, cynically and hypocritically, helping to advance it.

Naomi Klein

NOTES

1. Naomi Klein with Rebecca Stefoff, How To Change Everything: The Young Human’s Guide to Protecting the Planet and Each Other, Athenium Books for Young Readers, 2021, e-book. All references (as e-book % position) are to this work.
2. 22%
3. 22%
4. 46%
5. 42%
6. 50%
7. 39%
8. 35%
9. 40%
10. 40%
11. 7%
12. 7%
13. 80%
14. 7%
15. 68%
16. 26%
17. 27%
18. 25%
19. 26%
20. 17%
21. 61%
22. 64%
23. 77%
24. 25%
25. 13%
26. 13%
27. 77%
28. 77%
29. 77%
30. 75%
31. 13%
32. 88%
33. 50%
34. 72%
35. 80%
36. 92%
37. 89%
38. 75%
39. 75-76%
40. 22%

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4. The nature of philosophy

We are delighted to publish a short extract from Darren Allen’s newly-published Self and Unself. A review by Paul Cudenec can be found here and more info on the book here.

self and unselfA great thinker does not hammer truth to the wall with the nails of a system, because he knows in doing so the truth will die. Instead, he presents his conscious experience of life, either structuring this description with an easily understood system, or ignoring maps and models altogether. It is life which matters to our greatest philosophers, which is why their work is like life; strange, funny, simple, vivid and, ultimately, elusive. Great philosophy, taking the principle of nature as its source and subject, is like something in nature, the growth of ivy perhaps, or the song of a wren, or the activity of an ant’s nest; messy perhaps, erratic here and there, but it holds together as one, and it speaks.

Abstract philosophy, on the other hand, is similar to a power-tool; well reasoned, internally coherent, but lifeless, humourless and mechanical. It is conspicuously bereft of interesting examples or meaningful metaphors from life, or even a sense that life, the living reality we humans are part of, is anywhere involved, for the simple reason that abstract philosophers do not really live. If they started addressing life, putting in examples and metaphors from it, the chronic poverty of their lives would be instantly exposed, and that won’t do. Better to rumble on and on about matters of no interest or concern to anyone but dried up philosophical bean-counters.

Academic philosophers spend most of their lives in institutions. They are institutionalised, and paid to manufacture justifications for an institutional — which is to say, hyper-specialised and unreal — existence. This is why they never have anything to say in any other medium, or even any other field. Nothing creative, certainly, nothing personal or human that would enable you to experience that from which such qualities arise, their character or our context (the world that appears in the work of professional philosophers is completely unrecognisable to anyone who is on the receiving end of it). It’s also why you so very rarely get the sense reading philosophy that there is a real human being behind the words, an individual who lives in the real world, a friendly companion. It’s the same with the science that so much philosophy trails after, where use of the word ‘I’ evokes a sense of shame, masquerading under an almost obsessive need to be ‘objective’.

The individual, the selfless I, is irrelevant to matters of fact, and that, we are told, is what we are dealing with here. Except it isn’t, is it? Philosophy is not primarily about matters of fact, but about the ultimate “cause” and quality of those facts. Philosophy is supposed to address itself to pressing questions of existence, to the reality and nature of consciousness, love, art, beauty, god, self, sex, death, creativity, madness, addiction and freedom, none of which can be reduced to rational fact and logical argument any more than the taste of orange juice can be reduced to a description of the effect of water, sugar and citric acid on the relevant cells of the body.

This is why many students who take philosophy degrees have the distinct feeling that they’ve got on the wrong train. They expect to be dealing with the towering mysteries of human existence, they expect to be studying the accounts of the immortals who went before us, who attempted to scale the same heights, they expect to be guided on this odyssey by interesting people who have made the same journey and returned with pristine insights into the path ahead. What they find instead is a cross between a librarian and an accountant piling up items of knowledge like coloured beads then handing them out to confused and bored young people who are expected to categorise them in, at best, a slightly different way to those who preceded them.

Landscape

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5. William Morris: an orgrad inspiration

The latest in our series of profiles from the orgrad website.

William Morris

“Apart from the desire to produce beautiful things, the leading passion of my life has been and is hatred of modern civilization”

William Morris (1834-1896) was a writer, poet, designer, activist and one of the primary figures in the organic radical tradition.

As part of the Pre-Raphaelite arts movement, he expressed a deep and aesthetic aversion to the modern industrial world of the Victorian England into which he was born.

At the same time he understood that all the shallowness and ugliness he so despised had been created by the commercial mindset, by capitalism in fact, and he threw himself into left-wing libertarian politics, calling for a socialist revolution.

Biographer Stephen Coote explains that Morris had become “acutely aware of something rotten at the very core of society”. (1)

Morris himself wrote that society “is grown so corrupt, so steeped in hypocrisy and lies, that one turns from one stratum of it to another with helpless loathing”. (2)

In the essay ‘How I Became A Socialist’, written two years before his death, Morris declared: “Apart from the desire to produce beautiful things, the leading passion of my life has been and is hatred of modern civilization”. (3)

It had become clear to him that the “eyeless vulgarity” of the capitalist world had destroyed art, he said: “The hope of the past times was gone, the struggles of mankind for many ages had produced nothing but this sordid, aimless, ugly confusion; the immediate future seemed to me likely to intensify all the present evils by sweeping away the last survivals of the days before the dull squalor of civilization had settled down on the world”. (4)

greatexhibition
The Great Exhibition of 1851

Like Ferdinand Tönnies, who was writing at the same time, Morris identified the commercial spirit, the obsession with money, as being the key to the vulgarity of contemporary society.

In A Tale of the House of the Wolfings (1889), he adopted motifs from Icelandic literature to create a narrative in which “he contrasts the commercial individualism of the Romans to the communal life of the Gothic tribe”. (5)

“Is money to be gathered?” Morris asked in ‘The Lesser Arts’. “Cut down the pleasant trees among the houses, pull down ancient and venerable buildings for the money that a few square yards of London dirt will fetch; blacken rivers, hide the sun and poison the air with smoke and worse and it’s nobody’s business to see or it or mend it: that is all that modern commerce, the counting-house forgetful of the workshop, will do for us herein”. (6)

Morris understood all too well that capitalist economics and industrial pollution are two parts of the same thing.

victorian factory smoke

Coote notes: “That commercialism was the chief polluter of the English countryside was a point Morris repeatedly made with a passion that seems ever more relevant to our times”. (7)

What futility in trying to reform capitalism to make it “greener” or “sustainable”, or in trying to manage away social tensions in urban society, when the problem lies in the whole underlying structure of capitalism itself!

Morris wrote in ‘Useful Work Versus Useless Toil’, in 1885: “All our crowded towns and bewildering factories are simply the outcome of the profit system. Capitalist manufacture, capitalistic exchange, force men into big cities in order to manipulate them in the interests of capital.

“There is no other necessity for all this, save the necessity for grinding profits out of men’s lives, and of producing cheap goods for the use (and subjection) of the slaves who grind”. (8)

While some gullible “socialists” were happy to swallow the capitalist lie of “progress”, Morris saw that machine society was built solely on the desire to exploit.

He wrote of so-called “labour-saving” machines: “What they really do is to reduce the skilled labourer to the ranks of the unskilled, to increase the number of the ‘reserve army of labour’ – that is, to increase the precariousness of life among the workers and to intensify the labour of those who serve the machines (as slaves their masters)”. (9)

victorian factory

Morris saw clearly that employment often amounted to nothing more than “slaves’ work – mere toiling to live, that we may live to toil”. (10)

He added: “Most people, well-to-do or not, believe that, even when a man is doing work which appears to be useless, he is earning his livelihood by it – he is ‘employed’ as the phrase goes; and most of those who are well-to-do cheer on the happy worker with congratulations and praises, if he is only ‘industrious’ enough and deprives himself of all pleasure and holidays in the sacred cause of labour.

“In short, it has become an article of the creed of modern morality that all labour is good in itself – a convenient belief to those who live on the labour of others”. (11)

Morris contrasted the “sham art” (12) of capitalism with the authentic art produced by craftsmanship.

Real art was derived not from sterile machinery but from living Nature, who expressed herself through the skill and sensibility of the artisan.

He said: “Everything made by man’s hands has a form, which either must be beautiful or ugly; beautiful if it is in accord with Nature, and helps her; ugly if it is discordant with Nature, and thwarts her; it cannot be indifferent”. (13)

Morris artThis principle was very much reflected in Morris’s celebrated textile and wallpaper designs and also, writes Alfred Noyes, in his poetry, where “the beats change with absolute spontaneity just as the thought or emotion dictates; … with the natural and harmonious freedom and flexibility of organic life”. (14)

This “deep, sensuous response to nature” (15) led Morris, says Coote, towards the idea of peasant art – “the art of ordinary people living in harmony with nature, unstrained and intuitively moral”. (16)

He and his fellow Pre-Raphaelites found this art, above all, in “the more cooperative world of the Middle Ages” which had been swept away by the “woeful artificiality” of ugly modern commercial-industrialism. (17)

They enthused over medieval architecture and over artists such as Albrecht Dürer, imitating the nature-inspired harmonious simplicity of these aesthetics.

In this, Morris and his friends in the Pre-Raphaelite Brotherhood were very much influenced by the art critic and writer John Ruskin, whom Morris described as one of the few people of his era “in open rebellion” (18) against the industrial system, its thinking and its tastes.

Ruskin, in his search for cultural renewal in the face of modern baseness, had urged the young artists of his day to “go to Nature… rejecting nothing, selecting nothing and scorning nothing”. (19)

Writes Coote: “When the second volume of The Stones of Venice and its great chapter on ‘The Nature of Gothic’ appeared in 1853, The Brotherhood discovered their sacred text.

“To Morris, reciting the book’s set-piece passages to his Oxford friends, Ruskin was the master who both formulated his deepest discontents and gave voice to his sense of mission.

thenatureofgothic

“When, at the end of his career, Morris printed an edition of Ruskin’s ‘The Nature of Gothic’, he described it as ‘one of the few necessary and inevitable utterances of the century’”. (20)

Morris took Ruskin’s identification of a profound cultural and social malaise arising from industrialism, and took it in a more overtly radical political direction.

In 1883 he joined Britain’s first socialist party, the Democratic Federation, later renamed the Social Democratic Federation, and then helped form the more revolutionary Socialist League alongside, notably, Ernest Belfort Bax.

The anarchist Peter Kropotkin, living in England at the time, was one of the many radical left-wing visitors to Morris’s home during his years of energetic political organising.

Morris’s political engagement was very much a continuation of his cultural critique of industrial capitalist society. Noyes writes that “his socialism was the slow, inevitable outcome of his artistic sincerity – it was forced upon him as an artist by the conditions of modern life”. (21)

He understood that reform would not be enough to change the course of civilization and bring about the de-industrialized libertarian socialist society he describes, notably in News from Nowhere, which would be based on “benevolent nature and small, self-governing communities”. (22)

He wrote in a letter to Georgina Burne-Jones: “One must turn to hope and only in one direction do I see it – on the road to Revolution: everything else is gone now”. (23)

Morris-socialistleague

It was important for Morris that there was an informed vision for the future behind this revolution, so that when industrial capitalism fell, it would be replaced by a healthy new authenticity.

He wrote in a letter to the Daily News: “Discontent is not enough, though it is natural and inevitable. The discontented must know what they are aiming at when they overthrow the old order of things.

“My belief is that the old order can only be overthrown by force; and for that reason it is all the more important that the revolution… should not be an ignorant but an educated revolution”. (24)

The 1880s were marked by riots against the British imperial capitalist system and police brutality against socialist meetings.

This peaked with “Bloody Sunday” on November 13, 1887, when 80,000 to 100,000 protesters flooded the streets of London and Trafalgar Square was cordoned off by police in ranks four deep.

The rebellious crowds were attacked by police, leaving 200 in hospital and three of them dead.

bloodysunday1887

“Mounted police struck out with batons at the gathering crowds. Further away, three hundred foot soldiers with fixed bayonets and twenty rounds of ammunition each stood ready, supported by a battalion of Life Guards”. (25)

It is a familiar story at every time and in any place that the capitalist system is seriously threatened by popular revolt: the pretence of “democracy” is quickly abandoned in favour of direct physical violence in defence of its power.

The effect of this repression was to steer most of the British left on to the path of cowed reformism – the very dead end against which Morris was warning.

Video links: William Morris, Socialism, and His Influences on Tolkien (3 mins), William Morris: Art and Socialism (4 mins)

williammorris3

1. Stephen Coote, William Morris: His Life and Work (Oxford: Past Times, 1995), p. 137.
2. Alfred Noyes, William Morris (London: Macmillan & Co, 1908), p. 127.
3. William Morris, ‘How I Became A Socialist’, News From Nowhere and Selected Writings and Designs, ed. by Asa Briggs (London: Penguin, 1984), p. 36.
4. Ibid.
5. Coote, pp. 81-82.
6. William Morris, ‘The Lesser Arts’, News From Nowhere and Selected Writings, p. 103.
7. Coote, p. 146.
8. William Morris, ‘Useful Work Versus Useless Toil’, News From Nowhere and Selected Writings, pp. 131-32.
9. Morris, ‘Useful Work Versus Useless Toil’, News From Nowhere and Selected Writings, pp. 133-34.
10. Morris, ‘Useful Work Versus Useless Toil’, News From Nowhere and Selected Writings, p. 119.
11. Morris, ‘Useful Work Versus Useless Toil’, News From Nowhere and Selected Writings, p. 117.
12. William Morris, ‘The Worker’s Share of Art’, News From Nowhere and Selected Writings, p. 142.
13. Morris, ‘The Lesser Arts’, News From Nowhere and Selected Writings, p. 84.
14. Noyes, p. 119.
15. Coote, p. 12.
16. Coote p. 134.
17. Coote, p. 144.
18. Morris, ‘How I Became A Socialist’, News from Nowhere and Selected Writings, p. 35.
19. The Pre-Raphaelites (London: Tate Gallery/Penguin, 1984), p. 52.
20. Coote, pp. 17-18.
21. Noyes, p. 126.
22. Coote p. 182.
23. Coote, p. 156.
24. Coote, p. 157.
25. Coote, pp. 159-60.

orgrad-logo

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6. Acorninfo

If we are going to effectively fight back against the 21st century techno-fascist system we are going to have to let go of many of the political terminologies and divides of the past and reframe our resistance in terms of what is really happening out there. We are in a whole new war, which we cannot afford to lose! An excellent way to start this process is to watch and absorb this key new 25-minute video, Globotics, from our friends at Book of Ours. Also highly recommended are their recent mini-videos Geofencing, Infantilized, and Reciprocity.

globotics

* * *

Solidarity with our comrades from 325 magazine, who have met with police-state repression on account of their uncompromising opposition to techno-fascism. A communiqué explains that, on March 29 2021, Dutch police raided a data center and seized their nostate.net server as the part of a criminal investigation into “terrorism”. Say 325: “This was not just an attack by the Dutch police, but was done in coordination with the Counter Terrorism Unit of the United Kingdom in connection with their recent repressive attacks upon the anarchist circles in this country. It is also no coincidence that this repressive attack occurs now after our recent publication of 325 #12 – Against the Fourth and Fifth Industrial Revolutions. This publication that we feel hits to the core of what the states and capitalism are pushing forward, before and even more so now, under the cover of the Covid-19 pandemic is a direct threat to their plans of subjugation, of robotosizing and automizing everything”.

325 cover

* * *

“While some among us pass the time accusing well-meaning people of racism, the bio-security state is erecting its digital surveillance control grid all around us, through the creation of ‘impact’ economies, initiated by the finance and technology oligarchs”. An important warning in this 35-minute video from Yolande Norris-Clark.

Yolande

* * *

Tanzania will be “put back on the global map” following the mysterious death of anti-lockdown president John Magulfi, according to the BBC. Its glowing May 4 report on his successor Samia Suluhu Hassan announces that she “challenges Covid denial” and adds that “it is also expected that President Samia will take a less aggressive stance than Magufuli towards international companies in the country”. As this March 29 article by Jerely Loffredo and Whitney Webb warned: “With Magufuli’s lengthy disappearance followed by his apparent sudden death from heart failure, the country’s future is now set to be determined by Tanzanian politicians with deep ties to the oligarch-beholden United Nations and the World Economic Forum”.

Tanzania

* * *

The primary issue to fight on now is that of bodily sovereignty,  says the campaigning Warwickshire Against Lockdown blog in this April 14 article, insisting that the state has no right to forcibly inject people. It adds: “Nor does any government have the right to impose discriminatory measures based upon ‘vaccination’ status, nor does any government have the right to mandate measures such as mask wearing which are harmful to those forced to do so”.

vxccine

* * *

Social impact investment is a key part of the Great Reset plan to control and exploit humankind, but it hides from scrutiny by dressing itself in the clothes of “progressive” politics. Raoul Diego takes a useful look at what is going on in ‘The Best Intentions of Sir Ronald Cohen: Building the Crypto-Corrals of Social Investment‘. More on Cohen here.

mint news

* * *

The Pushback is a new 80-minute documentary from Oracle Films, looking at the current global Covid Coup and the upsurge of popular resistance across the whole world. Essential viewing for rebels everywhere.

The Pushback

* * *

The blatant lack of coverage of the recent mega-protest against Covid tyranny in London is analysed in this article from our fellow freedom-fighters at the Essex Stirrer. They write: “Given that adopting a lockdown sceptic/anti-great reset position is enough to get us tarred as social outcasts by those peddling narratives used to justify restrictions on our freedoms, the media stance towards what happened on Sat 24th April doesn’t come as much of a surprise”.

ap24 london2

* * *

“European countries are taking advantage of cheap fracked gas to drive a boom in the plastics industry”, reports this article on the National Geographic site. Funny how plastic plays such a key role in the “hygienic” New Normal…

plastic cages

* * *

“If everything is reopened, then what is the carrot going to be? How are we going to incentivize people to actually get the vaccine?” Dr Leana Wen somewhat let the cat of the bag regarding global lockdowns when she appeared live on CNN… The interviewer’s face is a real picture.

CNN vaccine interview

* * *

The rapid unravelling of the new “Great Reset” order is highly likely, argues Michael Meurer on the Reimagining Politics site. He adds: “Each of us is called upon to keep our wits in order to navigate these choppy waters with vision, intelligence, persistence, vigilance and engagement. Both the thrill and danger of the most intense rapids lie ahead”.

Liberty Delacroix

* * *

Acorn quote:

“The separation of man from his essence is the cause of his disharmony and unfulfilment. His quest is the purification of the dross and the activation of the gold”.

Idries Shah

Idries Shah

(For many more like this, see the Winter Oak quotes for the day blog)

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The Acorn – 64

Number 64

Double-sided A4 pdf version to print out and distribute


In this issue:

  1. The dictatorship will fall!
  2. Shocktroops of the New Fascism
  3. Spreading a message of hope
  4. Covid-1984: the truth about techno-totalitarianism
  5. Resist the G7 in Cornwall!
  6. René Guénon: an orgrad inspiration
  7. Acorninfo

1. The dictatorship will fall!

mar20london4

In these dark times for people all over the world, the UK seems to be slipping deepest of all into the shadows of tyranny.

With vaccination rates higher than elsewhere, the authorities are now suggesting that their “vaccine passports” may be needed not just for travel but for basic social activities, such as going to the pub.

But, at the same time, the country is also seeing an impressive wave of resistance to the newnormalist dictatorship.

Saturday March 20 saw protests for freedom in some 40 countries in Europe and beyond (see round-up videos here, here, here and here).

And the biggest of all was in London, UK, where tens of thousands of people took to the streets.

There were the usual attempts by mainstream media to avoid spelling out the huge numbers involved, to focus on arrests and to otherwise marginalise the participants.

But, this time, they couldn’t just pretend the protest hadn’t even taken place.

Overseas observers are noting “increasing signs that the British public are growing frustrated with the constraint” and seeing that there is “palpable restlessness among members of the public”.

Behind the scenes, our rulers must be quaking in their boots. They know that their power is crumbling and they risk losing control!

There was also a big turn-out in Kassel, Germany, with a crowd of at least 20,000. Many protesters were chanting “Wir sind das Volk” (“We are the people”), a slogan taken from mass protests in 1989.

mar20germ2

mar20germ3

mar20germ

Cops in Amsterdam, Netherlands, used water cannons and violence against a large crowd which was chanting slogans like “Love, freedom, no to dictatorship” and singing “You’ll Never Walk Alone”.

mar20amst

In Belgium, people gathered in the Bois de la Cambre in Brussels to protest against “restrictions to our freedom and the harbingers of a dictatorship”.

A shocked journalist reported: “The majority of the protestors are not wearing face masks and are not keeping (sufficient) social distance, despite repeated calls from the police”.

A mass protest was staged by around 3,000 people in Lisbon, the capital of Portugal. Banners were emblazoned with slogans like “Covid-1984”, “Give our Freedom back”, “Leave the kids alone”, “The media is the virus”, and “Experimental vaccines: we will not be guinea pigs”.

In Romania, there was a protest with music in Bucharest and campaigners burned facemasks in Timisoara.

mar20romania

This followed on from a big event on March 7, when thousands of protesters took to the streets of Bucharest, chanting “Freedom!” and “Down with the mask,” and bearing the message “Say no to forced vaccination!”

In Croatia, freedom protests were held in Zagreb, Dubrovnik, Split, Šibenik and Osijek.

mar20croatia

Hundreds of people defied Covid-pretexted restrictions on protesting in Helsinki, Finland, with a police chief complaining that “an uncontrolled number of people have packed in”.

Protester Jonas Nordberg told media: “This event has nothing to do with coronavirus. It’s about the right to be a free citizen in this country”.

mar20finland

mar20finland2

In Warsaw, Poland, protesters, mostly without masks, carried banners with slogans like “Stop compulsory vaccination”, “Stop the plandemic” and “Stop genetic therapy”.

Police used stun guns and tear gas against the freedom campaigners. A government minister said it was “scandalous” that they had defied Covid rules and talked of “zero tolerance” of such dissent in future.

In Sweden there were protests in Stockholm, Malmö and Gothenburg.

mar20sweden

In Austria, more than 1,000 people in Vienna protested against Covid tyranny near the city’s central railway station.

mar20Wien

In Italy there were protests in cities including Udine, Venice and Turin, with placards reading: “Truth, justice, freedom, breath!”.

10,000 people protested in Liestal, near Basle in Switzerland, many wearing white suits and holding signs reading “Enough is enough”, “Vaccines kill” and “Let love be your guide, not fear”.

mar20switz

In France, there was a carnival flavour to the defiance of totalitarianism, with unauthorised pro-freedom festivities in places such as Marseilles and Les Vans in Ardèche.

mar20france

In Ireland, anti-lockdown protesters chanted “Whose streets? Our streets!” as they marched through central Dublin.

mar20ireland

A protest was held in Sofia, Bulgaria, where a man was photographed with a poster declaring “I want a normal life!” and in Serbia, demonstrators danced around a Belgrade monument.

mar20bulg

Freedom rallies were held in Canada, too, for instance in London, Ontario, and Calgary.

A huge and angry crowd turned out in Melbourne, Australia, with one speaker at the rally declaring:”We’ve gathered here today because of the lies that have been told to us for way too long!”

The March 20 protests were not a one-off, of course, but the continuation of an ongoing global revolt.

Since the last Acorn came out, there have been significant protests in the UK, Ireland (including Cork), Israel, Quebec, Australia, the Netherlands

And March 20 was certainly not the end of protests against Covid tyranny either; more like the start of a new phase of intensified resistance as awareness spreads of exactly what is going on.

As a reporter for the New York Times writes: “A year after European leaders ordered people into their homes to curb a deadly pandemic, thousands are pouring into streets and squares.

“Often, they are met by batons and shields, raising questions about the tactics and role of the police in societies where personal liberties have already given way to public health concerns.

“From Spain and Denmark to Austria and Romania, frustrated people are lashing out at the restrictions on their daily lives.

“With much of Europe facing a third wave of infections that could keep these stifling lockdowns in place weeks or even months longer, analysts warn that tensions on the streets are likely to escalate”.

* The next advertised protest date for London, UK, is 1pm on Saturday April 24, with the emphasis on medical freedom and the right to protest.

April24demo

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2. Shocktroops of the New Fascism

toy-soldiers

For a long time, our freedom and autonomy have been under attack from two sides.

On one flank is the State, which uses physical violence to impose its rules on us, to insist that we never step outside of the cage it has built for us.

On the other flank is Money Power, which constantly tries to manipulate and exploit us, to leech off our labour and to sell us the products and lifestyles from which it can profit.

For a long time, too, there has been a serious overlap between the goals of these two oppressive forces, in that Money Power depends on the State to protect its interests and to keep the people in their place.

But they have remained, on the surface at least, distinct entities, allowing some to fondly imagine that we might find refuge from one in the arms of the other.

Socialists and communists say that the State can be wrestled from the grip of Money Power and turned into a transitional force for good, before perhaps being allowed to gradually wither away in the new post-capitalist world.

Some libertarians, identifying the State as the main enemy, insist that only the “free market” economics of some kind of imaginary “pure” capitalism can free humanity from the dead hand of tyranny.

anarchyOnly anarchists have understood that both State and Money Power have to be swept away if we are to reclaim the freedom and happiness that is our birthright.

Anarchists know that all power corrupts, that true authority can only come from within the heart of the individual and the collective to which they belong, and that the State, no matter how supposedly benign and democratic, can never be anything other than an obstacle to the free organic flowering of human community.

They also know that no healthy society can be built on the pursuit and accumulation of individual wealth, on selfish greed, on a commercial mindset in which quantity is favoured over quality and in which all higher values have been replaced by the lowest of financial calculations.

Today, in the 2020s, the anarchist insight that State and Money Power are one and the same enemy has been dramatically shown to be right.

ronald cohen bookBehind the scenes, the two became increasingly entwined during the neoliberal period, with decades of privatisation, outsourcing, and public-private partnerships.

Money Power has dominated the agenda of government to the point that its demands for limitless “growth” and increasing access to public funds have become unrefusable in the corridors of power.

The global coup launched under the cover of “Covid” has finally drawn back the curtain on the frighteningly advanced point which this State-Money convergence has now reached.

We are far from alone in identifying the new hybrid entity as nothing other than a 21st century form of fascism.

This should be the time for all anarchists to step forward proudly from the political shadows and declare that we were right all along, that our struggle has always been about opposing State, Money Power and fascism and that we invite everyone else to join us in slaying this monster.

However, the State-Money system has so thoroughly corrupted society with its unlimited networks of wealth and power that even this potentially powerful source of resistance has been neutralised.

Incredibly, many who have flown the flag of “anarchism” (or some half-hearted version) have chosen this crucial historical moment to back away from the principles they claim to uphold and have been aggressively insulting those few anarchists who have remained true to the philosophy.

anarchists for masksThey have abandoned opposition to the State and called for people to obey its most draconian laws, echoing its own line that to do otherwise is irresponsible and “puts lives at risk”.

They have failed to stand up to Money Power, by refusing to acknowledge its influence and by refusing to listen to those who have researched and exposed the way in which has taken over our societies, and in doing so they have again adopted the terminology of the system by branding these dissidents “conspiracy theorists”.

These anarchists, all avowedly “anti-fascist”, have abjectly failed to stand up to the New Fascism with which we are now faced.

Indeed, they will not even admit that it exists or that it presents any real threat to humankind.

Clinging to their juvenile cardboard cut-out understanding of fascism as purely a 20th-century form of authoritarian nationalism, they refuse to recognise its re-emergence in a new and even more dangerous guise.

Worse still, they direct their phoney “anti-fascism” against the dissidents who dare stand up to the real contemporary New Fascism, accepting without question the system’s strange and wildly inaccurate narrative that opposition to worldwide tyranny is the sole preserve of the “far right”.

One of the leading exponents of this approach in recent years, Alexander Reid Ross, has recently been exposed (unsurprisingly as far as we are concerned) by The Grayzone as a complete sham, now openly working with former cops and CIA agents at a militaristic think tank funded in part by billionaire Charles Koch.

Alexander Reid Ross exposed

These Ross-style “anarchists” (who, by jettisoning the philosophical basis of anarchism, are now indistinguishable from the rest of the fake left) are not simply failing to engage in the struggle.

By amplifying the system’s narrative, by helping it to conceal its fascistic nature, by smearing and abusing its opponents, they are actively aiding and abetting tyranny.

On top of all this there is a problem that has dogged the left since the 19th century – its largely uncritical embrace of industrial “progress”.

It has failed to see that technology is far from being “neutral”, something which could be used for the common good in certain conditions, and is instead the ever-more powerful tool with which the ruling class has gradually imprisoned and disempowered the rest of us.

Miguel amoros2It has neither understood nor accepted Miguel Amorós’s crucial insight that “factories, machines and bureaucracies are the real pillars of capitalist oppression”.

More than that, it even joins the ruling class in declaring any such fundamental critique to be ridiculous, unrealistic or “reactionary”, a threat to the “progressive” values with which it associates.

When we add to this the insidious way in which “left-wing” agendas have been realigned to suit the needs of impact investors, as exposed here and here, an ugly reality starts to emerge.

We find ourselves looking at a pseudo-left, including pseudo-anarchists, which defends both State and Money Power, disallows analysis of their inter-connections and machinations, refuses to acknowledge or challenge the New Fascism and eagerly embraces the very structures and technologies through which humanity is being enslaved.

What is the meaning of a “left” which actively supports everything that was previously associated with the right? In what way can we distinguish it from the right, other than by the self-righteous framing with which it presents the very same insidious life-denying agenda?

For real rebels, real freedom-fighters, real anarchists, this fake left has now clearly identified itself as our enemy and its Covid-reinforcing activists have been revealed as nothing other than the shocktroops of the New Fascist global dictatorship.

Authentic revolt will come neither from left nor right, but from below!

alibi of tyrants

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3. Spreading a message of hope

Freedom protester

We are clearly at a crossroads in political history, particularly that of the resistance to global capitalist tyranny.

With too many people under the spell of media indoctrination, it is more important than ever that we communicate our message of empowerment and liberation.

We recently heard from a fellow dissident who has drawn up ten points to bear in mind as we move forward in this crucial struggle and we share them here:

1. Using populist rhetoric to counter the right wing demagogues.
2. Making left wing politics seem less radical, less intellectual and more connected to the masses.
3. Stop letting the ruling class dictate the limits of debate.
4. Making it more socially acceptable to discuss “conspiracy theories” and ask tough questions about deep events like false flag terrorism, wars, the economy, and the ruling class behavior.
5. Start bringing class consciousness to the working class and the petite bourgeoisie which means 99.9% of humanity (even more) and start explaining to people that socialism is not more collectivist than capitalism (on the contrary), not less free (capitalism is tyranny) and it’s not about hating the rich (they hate us more than we hate them and most of them suffer from the system).
capitalist slavery6. Connected to number 5, enough of demoralized class collaboration mentality and capitulation. We should not be unrealistic but we should make very clear what our goals are and that we oppose class collaboration at any cost.
7. Explaining to people that capitalism is not “free” nor anti government and that what we see now is not communism (under Stalin, Bill Gates and his friends would have probably doing several months of labor in the Gulag).
8. Explaining to people that demagoguery and other distractions are nothing more than bourgeois control over society. In a sense, telling people to stop being afraid of what the “news” tells them and to beware of the strategy of tension.
9. Giving people hope! The ruling class spent the last 50 years pacifying and demoralizing our society.
10. Explaining the dangers of liberalism and the idea of free countries and free thought.

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4. Covid-1984: the truth about techno-totalitarianism

Covid-1984 book

Gaslighting has been one of the main weapons with which the system has tried to silence critics of the New Fascism it is imposing on the world.

Those of us who have spoken out against what is happening have been derided as idiots, lunatics, whose opinions are based on ignorance and “unscientific” prejudice.

Tame academics and intellectuals have played their (well-paid) role in this operation by repeating and amplifying this message, effectively declaring all questioning of the global coup to be beyond the intellectual pale.

It is therefore good news to come across a book from an academic, a philosophy professor in fact, which wholeheartedly challenges the current dictatorship and everything that lies behind it.

The bad news for most of our readers is that it is in French, so here we are summarising the contents of Covid-1984 by Michel Weber (Chromatika, Belgium, 2020), subtitled “The (political) truth about the medical lie: digital fascism”. (1)

Michel WeberWeber is forthright in his description of what is happening to humankind, warning: “The political system which is being put into place is totalitarian”. (2). “This is about the extension of the neoliberal sphere, which wants to transform everything into a product”, (3) he says. “The real-fake crisis health crisis of 2020 is the pretext used to definitively strip populations of the social and political gains conceded after 1945”. (4)

He makes it clear that we are witnessing the massive extension of corporate rule and draws comparisons with pre-war Germany and Italy. “We have to understand, for once and for all, that politicians do not represent the people, but the oligarchs and their multinationals”, (5) he says, concluding that this amounts to “a new fascist totalitarianism, much more pernicious than its 20th century predecessors, because of its digital nature”. (6)

He agrees with German lawyer Reiner Fuellmich that the Covid coup is “the greatest crime against humanity ever perpetrated”. (7)

Weber addresses the physical means by which this New Fascism seeks to control us: “Technology – and in particular the devices associated with 5G – now allows total panoptical surveillance: tracing of all internet activity (big data) and physical movement (geolocalisation), the disappearance of cash transactions, house arrest (electronic bracelets, remote working, online education, interent shopping, online consultations) etc” (8).

He explains how 5G is needed to launch the Internet of Things and the Internet of Bodies and entails “a radical advance of technoscientific totalitarianism, since it aims to master, and thus control, every aspect of our existence”. (9)

He cites the prophetic Edgar Evans Cayce, who warned as long ago as 1934: “Some day tiny radios placed in the brain may make possible the enslavement of entire nations”. (10)

DARPAAnd he quotes this sinister 2014 question from Michael Goldblatt, former head of the Defense Sciences Office of the US Defense Advanced Research Projects Agency (DARPA): “How is having a cochlear implant that helps the deaf hear any different than having a chip in your brain that could help control your thoughts?” (11)

Writing about the use of fear to control people, Weber invokes Leo Löwenthal, who was writing just after the Second World War about what had happened to the individual under the heel of the first fascism: “Fear robs him of the power of spontaneous emotional or mental reaction. Thinking becomes a stupid crime; it endangers his life. The inevitable consequence is that stupidity spreads as a contagious disease among the terrorized population”. (12).

Along with fear comes cowed conformism: “It is striking to see with what facility an individual can ignore what his senses are telling him and renounce his own free will so as not to break the consensus of the group”. (13)

The book essentially consists of a series of interrelated essays and in some of these Weber looks more generally at the direction our society has been taking over recent decades.

He explores, for instance, how education has been largely reduced to a training programme “which corresponds very closely to the demands of businesses”. (14)

He examines the link between war and capitalist economics, referencing George Orwell when he wrote in Nineteen Eighty-Four that the primary aim of modern warfare was “to use up the products of the machine without raising the general standard of living”. (15).

Weber adds: “The gigantic military market is underwritten by the State and funded by taxes (paid by the poor) and loans (benefiting the ‘financial markets’)”. (16)

Weber also takes a close look at the idea of economic growth, asking why it is generally regarded as an economic necessity, even by the left. He concludes that this “growth” is needed to pay interest to the banks on money lent into circulation: “It’s a huge Ponzi scheme”. (17)

The Only Sustainable Growth is DegrowthInsisting on the need for a radical form of décroissance, or degrowth, he explicitly insists on the need to bring down the system before any better society can be envisaged.

“It is neither possible nor desirable to draw up a priori a detailed political agenda before deciding to bring down capitalist tyranny”. (18)

Weber reflects that contemporary society has managed to spawn the apparent contradiction of an ideal consumer-citizen who is, at the same time, both individualist and conformist.

He declares that “authenticity requires solidarity to replace atomisation and the individual to replace the clone” (19) and calls for “communities which allow both free individuation and solidarity among each and all”. (20)

And he suggests that this authentic way of living might be based on the watchword of the ZAD free zone at Notre-Dame-des-Landes in France: “Resist, act, live”. (21)

1. Michel Weber, Covid-1984 ou La vérité du mensonge sanitaire: un fascisme numérique (Chromatika, Belgium, 2020).
2. p. 9.
3. p. 21.
4. p. 42.
5. p. 33.
6. p. 36.
7. p. 217.
8. pp. 46-47
9. pp. 137-38.
10. p. 147.
11. cit. p. 149.
12. Leo Löwenthal, ‘Terror’s Atomization of Man’, 1945/46, cit. pp. 95-96.
13. p. 98.
14. p. 135.
15. cit. p. 183.
16. p. 184.
17. p. 159.
18. pp. 172-73.
19. p. 204.
20. p. 189.
21. p. 204.

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5. Resist the G7 in Cornwall!

ResistG7beach

The G7 is coming to Cornwall… and so is resistance!

A Resist G7 Coalition has been established in the UK to confront the global capitalist gathering planned for June 2021.

There is a call for international days of action from June 11 to 13, with a Mass Day of Action on Saturday June 12.

Says the campaign website: “Boris Johnson has chosen to host the G7 in a luxury resort in Cornwall with its own private beach. But Johnson is bringing the G7 to one of the poorest places in Europe. Behind the beauty is severe poverty.

“World leaders will not see the real Cornwall. Holed up in their fancy hotels that locals couldn’t afford to spend a night in, they won’t see the rundown estates, the child poverty, the fuel poverty and the misery their unjust system creates.

“But it’s there. On the doorstep of the hotel they’re staying in. Down the road from Carbis Bay, in St Ives, child poverty is at some of the highest rates in the country.

“Meanwhile, due to the prevalence of second homes, the average property price in the area is a whopping £416,892.

resistg7-g7cornwall“Cornwall has become a playground for the rich. Locals are supposed to be grateful for the money created in menial jobs to serve their needs.

“Many kids leave as soon as they’re able. With either no jobs or only seasonal work, no infrastructure and no services, it shouldn’t be surprising.

“The Resist G7 Coalition is made up of local, national and international groups who’ve come together to build resistance and positive alternatives to the G7.

“This isn’t about opposing one summit. It’s about building on and creating a legacy, of showing what’s possible when diverse groups come together and start organising the world we want to see.

“We believe in a world where we put people and planet before profit, where justice means justice on a global scale, where wealth is shared equally and not pocketed by the 1%.

“Our world should not be a play thing for the rich. It belongs to all of us. And it’s down to us, the people, to stand together, to resist, and to create the future we want to see.

“The world leaders at the G7 aren’t going to do it for us. The system needs changing. And if we want change, we have to act”.

resistG7

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6. René Guénon: an orgrad inspiration

The latest in our series of profiles from the orgrad website.

reneguenon3

“Everything seems to be increasingly artificial, denatured, and falsified”

René Guénon (1886-1951) was a Sufi philosopher and important 20th century critic of Western industrial capitalist civilization.

Because his primary interest was metaphysics rather than ideology, Guénon is sometimes regarded as apolitical.

But there is a strong organic radical dimension to his thought. In his early life he was heavily influenced by the anarcho-Sufi Swedish artist Ivan Aguéli (1) and by Gérard Encausse, part of an alternative spiritual scene embracing feminism, homeopathy, anarchism and animal rights. (2)

Guénon’s own traditionalist or perennialist philosophy was an appreciation of the age-old and timeless universal human wisdom at the esoteric core of all the world’s major religions.

He abandoned his native France to spend the rest of his life in Egypt, with the new name of Abd al-Wâhid Yahyâ, and condemned all nationalism as “essentially opposed to the traditional outlook”. (3)

Like his friend Ananda Coomaraswamy, Guénon was appalled by Western imperialism and the way in which it everywhere imposed its exploitative, productivist, industrial way of life.

britishimperialism2

In 1927’s The Crisis of the Modern World, he described the concept of “civilization” as a pretext designed to fool the public, “mere moralistic hypocrisy, serving as a mask for designs of conquest or economic ambitions”. (4)

He poured scorn on the idea that capitalist powers like Britain or France were “improving” the lives of indigenous peoples by colonising them.

He wrote: “It is really an extraordinary epoch in which so many men can be made to believe that a people is being given happiness by being reduced to subjection, by being robbed of all that is most precious to it, that is to say of its own civilization, by being forced to adopt manners and institutions that were made for a different race, and by being constrained to the most distasteful kinds of work, in order to make it acquire things for which it has not the slightest use”. (5)

For Guénon, the whole Western idea of work, the idea that people should be made to spend their lives producing goods and profit, was abhorrent.

He wrote: “The modern West cannot tolerate that men should prefer to work less and be content to live on little; as it is only quantity that counts, and as everything that escapes the senses is held to be non-existent, it is taken for granted that anyone who is not in a state of agitation and who does not produce much in a material way must be ‘lazy’”. (6)

Guénon saw capitalist modernity as a hideous affront to everything that was traditionally important to human beings. It promoted objects above people, quantity above quality, money above life.

In 1924 he wrote in East and West: “Modern civilization suffers from a lack of principles, and it suffers from it in every domain. By a monstrous anomaly, it is, alone, among the others, a civilization without principles, or with only negative ones, which amounts to the same thing. It is as if an organism with its head cut off went on living a life that was at the same time intense and disordered”. (7)

industrialism

Inseparable from the insanity of this foul Western civilization was the industrialism with which it expanded and imposed its power.

He observed: “What the modern world has striven after with all its strength, even when it has claimed in its own way to pursue science, is really nothing other than the development of industry and machinery; and in thus seeking to dominate matter and bend it to their service, men have only succeeded in becoming its slaves”. (8)

Twenty years before Guy Debord wrote The Society of the Spectacle, Guénon identified modern Western society in 1945 as one in which “everything seems to be increasingly artificial, denatured, and falsified”. (9)

The falsity of this society extended to the way it encouraged people to think – or rather, not to think. If the public could understand clearly what was going on it “might endanger certain political interests”, Guénon suggested.

This would explain why the education system favoured certain methods over all others: “Consciously or not, they begin by removing everything that might make it possible to see things clearly, and that is how ‘public opinion’ is formed”. (10)

As an example of this, he cited the way that philosophy had increasingly been dominated by academics who focused on narrow facts and details at the expense of the bigger picture.

Guénon complained: “What interests them is not whether a certain idea is true or false, or in what measure it is so; their only concern is to find out who first propounded the idea, in what terms he formulated it, and at what date and under what accessory circumstances he did so; and this history of philosophy which busies itself exclusively with the scrutiny of texts and biographical details, claims to take the place of philosophy itself, thus bringing about its final divorce from any small intellectually valuable residue that it might have retained in modern times. By clinging to the letter only, it is unable to enter into the spirit”. (11)

He noted elsewhere: “Modern man, instead of attempting to raise himself to truth, seeks to drag truth down to his own level”. (12)

voteliberalGuénon described how the Western system deliberately used this disconnection from the truth to keep its victims in a permanent state of disempowered delusion: “The great ability of those who are in control in the modern world lies in making the people believe that they are governing themselves”. (13)

The biggest lie of all was the absurd optimism projected in the notion of “progress”, the idea that industrial development had improved human society and would continue to do so in the future.

Guénon identified instead “a change that is the direct opposite of ‘progress’, amounting indeed to a veritable regression of intelligence”. (14)

This cultural regression, which went hand in hand with economic growth, was rapidly gathering speed, he thought, like “a mobile body running down a slope and going faster as it approaches the bottom”. (15)

In these circumstances, a “mere readjustment” of society would not be enough and Guénon welcomed the opportunity for “a complete renovation”. (16)

And how might this renovation be achieved? “Modifying the mental outlook of a people is the one and only means of bringing about any deep or lasting change”. (17)

Video link: Guénon, Coomaraswamy, Schuon, Burckhardt, Pallis and Nasr (13 mins)

reneguenon

1. Robin Waterfield, René Guénon and The Future of the West: The life and writings of a 20th-century metaphysician (Wellingborough: Crucible, 1987), p. 41.
2. Mark Sedgwick, Against the Modern World: Traditionalism and the Secret Intellectual History of the Twentieth Century (New York: Oxford University Press, 2009), pp. 45-48.
3. René Guénon, The Crisis of the Modern World, trans. by Arthur Osborne, Marco Pallis & Richard C. Nicholson (Ghent NY: Sophia Perennis, 2001), p. 98.
4. Guénon, The Crisis of the Modern World, p. 92.
5. Ibid.
6. Ibid.
7. René Guénon, East and West, trans. by Martin Lings (Hillsdale NY: Sophia Perennis, 2004), p. 106.
8. Guénon, The Crisis of the Modern World, p. 87.
9. René Guénon, The Reign of Quantity and the Signs of the Times, trans. by Lord Northbourne (Hillsdale, NY: Sophia Perennis, 2004), p. 192.
10. Guénon, East and West, p. 15.
11. René Guénon, Introduction to the Study of the Hindu Doctrines, trans. by Marco Pallis (Hillsdale, NY: Sophia Perennis, 2004), p. 215.
12. Guénon, The Crisis of the Modern World, p. 66.
13. Guénon, The Crisis of the Modern World, p. 74.
14. Guénon, The Crisis of the Modern World, p. 50.
15. Guénon, The Reign of Quantity and the Signs of the Times, p. 43.
16. Guénon, The Crisis of the Modern World, p. 17.
17. Guénon, Introduction to the Study of the Hindu Doctrines, p. 250.

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7. Acorninfo

People who froth at the mouth at any hint of what they call “conspiracy theory” are stuck in an infantile state of mind where they see all authority as the trustworthy “mummy and daddy” on whom they emotionally depend. So judges a fascinating article from Tim Foyle. He writes: “This is the core, comforting illusion at the root of the conspiracy denier’s mindset, the decrepit foundation upon which they build a towering castle of justification from which to pompously jeer at and mock those who see otherwise”.

AntiConspiracist

* * *

A new Coronavirus Megalab is being developed in Leamington Spa, in the English Midlands, with another in Scotland. A government statement says: “Cutting-edge technology made by British manufacturers will be used in both labs, including automation, robotics and consumables. This means more tests will be processed more quickly and at a lower cost, and therefore faster turnaround times for test results”. Local campaigners warn: “Warwick District will therefore become the hub of the biosecurity state for England”.

Megalab

* * *

“The ruling elites consider democracy a ‘necessary illusion'” but “a society that is thoroughly democratic is incompatible with an organization of society favored by the ruling elites”. So writes Rainer Mausfeld, a retired professor of psychology, in an important article translated from German by Dr Daniel Wollschläger, which can be read here.

Rainer Mausfeld

* * *

Tributes have been paid to Ian Crane, the dynamic UK anti-fracking campaigner who died on February 25. Writes Ruth Hayhurst: “Some in the anti-fracking movement disagreed with his views and tactics. But his supporters have described him as hugely influential, inspirational, courageous, determined and a great speaker”. A week after his death, victory was claimed in the long battle against fracking in the Sussex village of Balcombe, when councillors blocked industry plans for a well test.

ian-crane

* * *

“Central to the protest is how much people loved the land and the price they paid for that in terms of serving jail sentences, and suffering physical attacks and intimidation”. A new book by Helen Beynon, with Chris Gillham, called Twyford Rising: Land and Resistance explores the massive anti-road struggle at Twyford Down in Hampshire, England, 30 years ago.

twyford

* * *

“Eventually I began to feel that each new species I harvested represented a single note and as the season of each species layered with or followed the next, the procession of species became a repeating rhythm to me. I was beginning to make out the melody to an ancient and never-ending song, that I could play along with. But only if I were there, living closely amongst its natural composers, could I hear it loud enough to join in”. This beautiful passage comes from an article on mushrooms and anarchism originally published in Black Seed magazine.

mushroom

* * *

This video is a real smoking gun from 2019. Marc Van Ranst, Belgian Flu Commissioner, is talking at Chatham House in London. Nothing about caring for sick people, his speech is all about using the media to sell a pandemic narrative.

marc van ranst

* * *

“It was one of those moments during which the exploited class rises up out of the shadows to express its revolutionary vitality, its capacity to shake the foundations of this world which imprisons it, and so breaks the logic of commodity accumulation, profit-making and the increase in value of capital”. The 150th anniversary of the Paris Commune is celebrated in this useful analysis.

Paris Commune art

* * *

“We are living through historic times. We will be judged by history for what we do now and over the coming months”. We heartily recommend this excellent article by Dave, editor of the Essex Stirrer, one of the rare UK anarchist outlets to have remained true to long-held ideals in the face of the Covid coup and all the associated cowardice and collaboration.

divided we fall

* * *

Acorn quote:

“For the cyber-liberal left there is no equality without recourse to biotechnology”.

Alexis Escudero

PMA

(For many more like this, see the Winter Oak quotes for the day blog)

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