Winter Oak

Winter Oak
31 Jan 2023 | 5:13 pm

1. The Acorn – 80

Number 80

In this issue:

  1. Chemicals, cancer and corruption: a special report
  2. Rising up for our land
  3. Edward Carpenter: an organic radical inspiration
  4. Acorninfo

1. Chemicals, cancer and corruption: a special report

i. Poisoned for profit

Thousands of adults and children could be suffering from cancers and other serious illnesses because of the UK's collusion with the powerful chemicals industry, a whistleblower has told The Acorn.

"It is something the government had the means to put right more than eight years ago. But weak-willed and corrupt civil servants caved into industry pressure and are delaying vital safety changes", says Terry Edge.

"I've tried to back out of this issue, but I won't give up while the entire population is being poisoned for profit".

The scandal involves the use of toxic flame retardants in home furnishing, which are used to meet legislation imposed in Britain and Ireland but not in Europe and the USA.

As well as poisoning people in their homes on a daily basis, with children particularly vulnerable, they also worsen the overall effects of fires.

Not only do they in fact do little to slow down the spread of a blaze, but they also create highly toxic smoke.

As a result, UK firefighters have been suffering from cancers and other serious conditions while fire victims, such as those in London's 2017 Grenfell Tower disaster, (see item below) have also obviously been badly affected.

Terry, who runs a website dedicated to this issue, is a retired civil servant who worked on the British government's review of furniture and furnishings regulations (FFRs).

He explains that from early 2013 to August 2014, as the dedicated expert, he led on the development of a new "match test" for the FFRs.

"This new test would have made our furniture fire-safe (our research proved that the current test is not safe), greener and cheaper. But the chemical industry would have lost millions. The test remains blocked".

And he warns that the "hugely powerful" chemical industry is manipulating UK law so that their products continue to be put into sofas and mattresses in huge amounts – around 30-50 kgs per household, not counting those in carpets, curtains and electrical goods.

Terry Edge

He points out that he and his colleagues proved there was a problem with the regulations as long ago as 2014, but "business and senior civil servants blocked the changes that would have put them right".

In 2019 a government select committee – the Environmental Audit Committee – actually backed up his arguments.

Its report stated: "Some of the most commonly used flame retardants in consumer products, such as deca-BDE, have been classed as persistent organic pollutants and substances of very high concern.

"Some have been banned and regrettable substitutions have occurred. Internationally, restrictions are increasingly being placed on their use in furniture, mattresses, children's products and electronics.

"In addition, evidence has emerged that flame-retardant chemicals increase the toxicity of smoke in domestic fires, which calls into question their overall benefit.

"Inaction has allowed unnecessary and potentially toxic chemicals to continue to enter homes for over a decade. Chemicals which, while purporting to protect the public from fire, cause more toxic smoke and increases the production of carbon monoxide and hydrogen cyanide".

The committtee called for immediate action on such substances being put in children's products – its members, says Terry, had been horrified to find that children's mattresses contain chemicals that were banned from sheep dip because they are so toxic.

Its report concluded: "We agree with evidence provided by Terry Edge that inaction and obstruction within BEIS [Department for Business, Energy & Industrial Strategy] has contributed to the delay in reforming the Regulations.

"It is clear that opposition from some in the furniture and flame-retardant industries, and protection of their market share, also contributed to the delay and the inability to achieve a consensus for reform… We take Terry Edge's allegations against individuals within BEIS and the industry very seriously".

However, four years later nothing has been done, laments Terry: "Indeed, I found out this week that it looks as if it will be around another 10 years before there might be any changes at all. Of course in the meantime firefighters will continue to suffer unnecessary cancers and the rest of us will continue to be poisoned in our own homes; oh, and home fires will continue to be incredibly toxic".

ii. The Grenfell cough

The effect of flame retardant chemicals on London firefighters involved in the 2017 Grenfell Tower tragedy, which killed 72 residents, is now coming to light.

A report in The Mirror on January 12, 2023, revealed that up to a dozen of the firefighters have been diagnosed with cancers, the majority of which are understood to be digestive cancers and leukaemia, for which there is no cure.

It adds: "But it is feared this could be the tip of the iceberg, with some cancers taking up to 25 years to appear".

A fire service source told the newspaper: "We are expecting some really depressing data to be revealed soon. It's shocking."

One firefighter said "I've heard loads of guys and girls have been sick with the 'Grenfell cough'".

He revealed that he has failed several medicals since the blaze because of his lung function and now needs inhalers.

"Before Grenfell my health was great. I passed all the medicals and had no problems at all".

The Mirror refers only to "contaminants" in its report and does not spell out exactly where these came from.

But Terry has dedicated a special page on his site to the Grenfell disaster and insists: "The hundreds of sofas and mattresses in the Tower would have released hydrogen cyanide in large amounts upon ignition, as a result of the flame retardant chemicals used to meet the requirements of the FFRs".

iii. Fear and fakery

Lies have always played a central role in the insidious operations of the business mafia, with a favourite ruse being to hide profiteering and ill-doing behind a virtue-signalling facade.

The fire retardant regulations scam is no exception, as was clearly set out in an important piece of investigative journalism in the USA's Chicago Tribune back in 2012.

In a hard-hitting series of articles, Patricia Callahan and Sam Roe exposed "a decades-long campaign of deception that has loaded the furniture and electronics in American homes with pounds of toxic chemicals linked to cancer, neurological deficits, developmental problems and impaired fertility".

They wrote: "The tactics started with Big Tobacco, which wanted to shift focus away from cigarettes as the cause of fire deaths, and continued as chemical companies worked to preserve a lucrative market for their products, according to a Tribune review of thousands of government, scientific and internal industry documents.

"These powerful industries distorted science in ways that overstated the benefits of the chemicals, created a phony consumer watchdog group that stoked the public's fear of fire and helped organize and steer an association of top fire officials that spent more than a decade campaigning for their cause".

The Tribune investigation showed that "Citizens for Fire Safety" was not the broad coalition it claimed to be, but a trade association with only three members which just happened to be the big three flame retardant businesses, Albemarle, Chemtura (now Lanxess) and ICL.

Another body, the Bromine Science and Environmental Forum, based in Brussels, was made to sound like a neutral scientific body, but was founded and funded by chemical manufacturers, including Albemarle, to influence the debate about flame retardants made with bromine.

Videos based on the investigation (see here and here) describe how the industry faked evidence that flame retardants work and deliberately frightened the public into thinking their houses would burn down and their children perish in their flames if they voted against the presence of the chemicals in their homes.

The cynical use of children's scripted pleas to "keep us safe" in order to advance a corporate agenda is strangely reminiscent of the Covid fear propaganda… or perhaps not so strangely, as we will see later.

While the battle was won in the USA a decade ago, Britain and Ireland are still stuck with the chemical-imposing regulations, despite occasional reporting of the issue such as this 2017 BBC Newsnight report and the associated in-depth written article.

A look, for instance, at the "technical partners" of the so-called European Fire Safety Alliance reveals that they include Lanxess, ICL and other chemicals businesses.

Its "fire safety specialist" René Hagan even had the cheek to use the Grenfell Tower tragedy as a pretext to promote more flame retardant materials!

Then there is the Modern Building Alliance, which claims that "an essential pillar of our cause is the ambition for greater fire safety across the construction industry" and whose members include chemical businesses like BASF, Dow and Covestro.

A key role is also played by the massive PR firm, Burson Cohn & Wolfe (formerly Burson-Marsteller), mentioned by the BBC journalists and which, explains Terry on his site, "represents the three big flame retardant producers and spends a fortune on promoting their products as wonderful life-savers in times of fire, while covering up any evidence that in fact they are incredibly toxic".

iv. Who's behind this?

Asking who is behind any big business may seem redundant today, when it appears that virtually everything, everywhere, is owned by an interlocking knot of funds and holding companies centred around BlackRock, State Street and Vanguard.

But let's take a look anyway.

The big three flame retardant producers are Lanxess (formerly Chemtura), Albemarle and ICL.

Lanxess is a German-based business with around 60 production sites worldwide, which has been linked to the appearance of high levels of cancer-causing chemicals in aquifers and accused of using up badly-needed water supplies for its processes.

Its institutional shareholders include Paradigm Asset Management, New Perspective Fund, New World Fund and two different parts of Vanguard.

Albemarle Corporation is an American chemicals company which, as of 2020, was the largest provider of lithium for electric vehicle batteries.

It has been accused of working through industry associations such as the Methyl Bromide Working Group and the Methyl Bromide Global Coalition "in an attempt to roll back national and international regulations such as the Clean Air Act and the Montreal Protocol" and in 2022 it was sued by the Chilean goverment over environmental damage.

Its top three institutional shareholders are State Street, BlackRock and, in leading position, Vanguard.

ICL Group Ltd (formerly Israel Chemicals Ltd) produces approximately a third of the world's bromine.

In 2019 it was on the receiving end of the biggest environmental class action suit in Israeli history, accused of polluting groundwater and a popular spring and stream at a nature reserve.

Its top institutional shareholders include JP Morgan Chase & Company, Morgan Stanley, BlackRock and, of course, Vanguard.

ICL is in fact part of a bigger Israeli entity, Israel Corporation, the country's largest holding company which was founded in 1968 by the Israeli state and whose core holdings are fertilizers, chemicals, energy, shipping and transportation.

Israel Corporation's list of top institutional shareholders includes Goldman Sachs and no fewer than three manifestations of Vanguard.

Burson Cohn & Wolfe, the PR firm which works for all three of these Big Chem entities, is part of WPP plc, a London-based multinational communications, advertising, public relations, technology, and commerce holding company, which until recently was acclaimed as the world's largest advertising firm.

WPP's main institutional shareholders include two sections of Vanguard.

And what about the beginnings of the flame retardant scam, as exposed by the Chicago
Tribune report?

What exactly is the "Big Tobacco" entity that wanted to distract attention from the obvious fire risk posed by its products?

According to the World Medical Journal, the five largest tobacco companies are: Philip Morris International, British American Tobacco, Imperial Brands, Japan Tobacco International, and China National Tobacco Company, so let's have a brief look at some of their top institutional shareholders as well…

Philip Morris International: JP Morgan Chase, Morgan Stanley, State Street, BlackRock and (in top position) Vanguard.

British American Tobacco: Goldman Sachs, Europacific Growth Fund and (twice) Vanguard.

Imperial Brands: Paradigm Asset Management, Goldman Sachs, Capital World Growth & Income and Vanguard.

Japan Tobacco International: New World Fund, Strategic Asset Management and (twice) Vanguard.

China Tobacco is owned by the Chinese state, operated by the Ministry of Industry and Information Technology of China, enjoys a virtual monopoly in China, which accounts for roughly 40% of the world's total consumption of cigarettes, and is the world's largest manufacturer of tobacco products measured by revenues.

But top institutional shareholders in its Hong Kong entity, China Tobacco International (HK) Company Limited, include no fewer than three manifestations of Vanguard!

So we can see that Big Tobacco is essentially the same entity as Big Chem (and indeed Big Pharma). With this in mind, it seems less of a coincidence that its manoeuvre of switching attention to the "need" for flame retardants came at the same time as lead was being banned from petrol.

Israel produces a lot of bromine, which used to be sold in huge amounts to go into petrol, balancing the effects of lead.

When lead was banned, the industry was left with a lot of excess bromine and the flame retardant boom was the perfect new market.

Two wings of the Great Racket therefore conspired to ensure their own profitability at the expense of the health of countless innocent people.

There are two main ways in which the Vanguardian global empire corruptly imposes its callous and greedy will on the rest of us.

The first is by ensuring that all positions of power are held by individuals subservient to its interests, for some reason or another (as explored here).

Once they are in place, these puppets can be relied on to steer official policy in the direction desired by the criminal conspiracy in any given realm.

In this respect it is interesting to note that one of the British politicians named by Terry as being involved in blocking reforms of the flame retardant regulations is none other than Matt Hancock, Health Secretary from 2018 to 2021 and ardent enthusiast for lockdowns, social distancing and jabs.

Indeed, in 2023 he is still cheerleading for the Big Pharma wing of the Great Racket and loudly denouncing "disgusting, anti-Semitic, anti-vax conspiracy theories".

The other, related but more long-term, manner in which the global criminals control goverment policy is by ensuring that their desired outcomes are hardwired into the legislative infrastructure.

In the case of the flame retardant scandal, this means protecting their tobacco industry and increasing their chemicals profits by the means of regulations purporting to advance "fire safety".

In a similar way, the proposed WHO pandemic treaty sets out to override any remaining vestiges of democray by making its directives legally binding on states that sign up to it.

Its claimed aim is to "build resilience to pandemics" but the WHO rather gives the game away with its talk of the need for "sustained and sufficient political and financial investment", in other words yet more billions of public money shovelled into the conspirators' coffers.

And, as explained here, the global infrastructure around "development" and "economic growth" has long been drawn up to serve the very same interests, to legally ensure that their profiteering can never be slowed down, let alone halted.

What this all amounts to is a privatisation of power, a seizure of the public realm by financial interests on an almost unimagineable scale, the negation of anything resembling democracy, a vast and despicable crime carried out against us all by a gang of ruthless psychopaths.

If we don't bring an end to this full-spectrum criminal domination they will end up poisoning us, our children and our world to death.

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2. Rising up for our land

Thousands of people turned out in south-west England on January 21, 2023, in reaction to the move by a wealthy hedge fund manager to limit public enjoyment of Dartmoor. This summary of reports comes from our friends at Grassroots Alternatives.

Recently we put up this post about a protest on Dartmoor in defence of the right to roam: Raise Old Crockern to Defend Dartmoor! 15.1.23. Those of you who follow this blog on a regular basis will be aware that the issue of land is very close to our hearts as we made clear in this post: Why the question of land is crucial to the future we want… 21.1.23.

The right to roam protest went ahead on Saturday 21st January and even those who called it were probably surprised at a turnout of over 3,000. Bear in mind that the protest location was on the fringes of Dartmoor, not easy to reach by public transport and it took place on a cold winter day. Taking those factors into consideration, that's an impressive turnout.

It has been described by seasoned campaigners as one of the largest land rights protests in recent history. You'd have to go back to the 1980s and 1990s to find similar rural based protests about land rights. In what is a weird and increasingly dystopian political climate with an activist scene that's pretty fragmented, the turnout on Dartmoor on Saturday 21st January was heartening.

Is this the start of something 'interesting'? We'd like to think so. What's interesting is the way the protest has made a direct challenge to the question of who owns the land, how did they acquire it and what has to be done to bring that land back into the commons so we all benefit from it. We and many others will be watching developments with interest.

Dartmoor protests: inside the battle over the right to roam – Siân Bradley | Huck | 26.1.23

The crowd cheered as the creature came over the hill. It was the Old Crockern, a mythical monster of folklore. The story goes that once, a rich man came down from the city to fence off farmland on the Moors. The locals were furious. It's said that the ancient Pagan god appeared with a threat: "If he scratches my back, I'll tear out his pocket." The landowner didn't listen, and the curse came to fruition. He spent all his money failing to farm the land, later retreating home completely bankrupt.

Dartmoor protest reawakens right to roam movement – Nina Pullman | Wicked Leeks | 24.1.23

Campaigners are building on a historic turnout against a ruling that would ban wild camping on Dartmoor by asking MPs to dramatically expand public access to green space across the UK.

People are being urged to sign and forward letters to their local MPs calling for them to support a new Right to Roam act to guarantee the right to wild camp and extend access.

Only eight per cent of the UK is currently accessible to the public under the Countryside & Rights of Way (CRoW) Act of 2000, something campaign group Right to Roam was set up to address.

The Dartmoor ruling is the wake-up call we all needed – Eliza Egret | The Canary | 23.1.23

More than 3,000 people marched on Dartmoor on Saturday 21 January in a show of defiance against a high court ruling which ended the right to wild camp on the moor. People travelled from all over the country to join one of the largest land rights protests in recent history.

Dartmoor had been the only location where wild camping was still legal in England. A case brought by hedge fund manager Alexander Darwall, who owns land on Dartmoor, overturned this right. Darwall deployed private security guards to surround the entrances of his home as protesters marched past. The crowd continued up onto Stall Moor, an area of Dartmoor owned by Darwall himself.

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3. Edward Carpenter: an organic radical inspiration

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


"If each man remained in organic adhesion to the general body of his fellows no serious dis-harmony could occur"

Edward Carpenter (1844-1929) was a philosopher, writer and poet who fought for organic libertarian socialism and against industrial capitalism.

He is further remembered as one of the early English campaigners for gay rights.

Carpenter was influenced by John Ruskin and Henry David Thoreau. He belonged to Henry Salt's Humanitarian League and to the Social Democratic Federation alongside William Morris.

He also worked with Peter Kropotkin and helped the Walsall anarchists, who were set up for prosecution on bomb-making charges in 1892 by a Special Branch agent provocateur.

victorian industryCarpenter was a forthright critic of modern industrial civilization and condemned "the artificial life, of houses and cities" (1) in which people were cut off from nature and from each other.

He wrote in 'England's Ideal', first published in 1884: "The moment one comes to look into the heart of modern society one perceives how essentially unclean it is – how, after all, the pervading aim and effort of personal life, either consciously or unconsciously entertained, is to maintain ourselves at the cost of others – to live at the expense of other folk's labor, without giving an equivalent of our own labor in return – and if this is not dishonesty I don't know what is!" (2)

In his 1921 book Civilisation: Its Cause and Cure, Carpenter declared that modern civilisation was "a kind of disease". (3)

He identified the increase of money and private property as having destroyed the health of the "old community of life and enjoyment" (4) – the natural organic society that Ferdinand Tönnies termed Gemeinschaft.

victorian policeCarpenter wrote: "The growth of wealth, it is shown, and with it the conception of private property, brought on certain very definite new forms of social life; it destroyed the ancient system of society based upon the gens, that is, a society of equals founded upon blood-relationship, and introduced a society of classes founded upon differences of material possession; it destroyed the ancient system of mother-right and inheritance through the female line, and turned the woman into the property of the man; it brought with it private ownership of land, and so created a class of landless aliens, and a whole system of rent, mortgage, interest, etc; it introduced slavery, serfdom and wage-labor, which are only various forms of the dominance of one class over another; and to rivet these authorities it created the State and the policeman". (5)

Under capitalist society, everyone tried to grab as much as they could for themselves. Private accumulations arose and artificial barriers of law had to be constructed in order to preserve the unequal levels of wealth. Force had to be used by the possessors in order to maintain the law-barriers against the non-possessors "and finally the formal Government arises, mainly as the expression of such force". (6)

He added: "This is no true Democracy. Here in this 'each for himself' is no rule of the Demos in every man, nor anything resembling it. Here is no solidarity such as existed in the ancient tribes and primaeval society, but only disintegration and a dust-heap". (7)

Carpenter saw a healthy society as one which was whole, pointing out that the two adjectives shared the same roots and fundamentally described the same idea.

He wrote: "The idea seems to be a positive one – a condition of the body in which it is an entirety, a unity – a central force maintaining that condition; and disease being the break-up – or break-down – of that entirety into multiplicity". (8)

victorian gentryThe disease inflicted on the social organism by industrial society therefore represented "the break-up of its unity, its entirety, into multiplicity" (9) and the "consumption of the organism by masses of social parasites". (10)

Carpenter added: "It is clear enough that if our social life were really vivid and healthy, such parasitic products as the idle shareholder and the aforementioned policeman would simply be impossible.

"The material on which they prey would not exist, and they would either perish or be transmuted into useful forms. It seems obvious in fact that life in any organism can only be maintained by some such processes as these – by which parasitic or infesting organisms are either thrown off or absorbed into subjection. (11)

"Accordingly we find that it has been the work of Civilisation – founded as we have seen on Property – in every way to disintegrate and corrupt man – literally to corrupt – to break up the unity of his nature". (12)

In response to all this, Carpenter suggested that the modern person had to rediscover themself as "the free child of Nature" (13) which they had been meant to be.

nature preraphaelitesTo be true to this inner nature, a man had to cherish "his organic relation with the whole body of his fellows" (14) because it was this which held an anarchic natural society together.

When that organic order-from-below was gone, the door was opened to the alleged need for a state to come in and impose order-from-above.

Carpenter wrote: "If each man remained in organic adhesion to the general body of his fellows no serious dis-harmony could occur; but it is when this vital unity of the body politic becomes weak that it has to be preserved by artificial means, and thus it is that with the decay of the primitive and instinctive social life there springs up a form of government which is no longer the democratic expression of the life of the whole people; but a kind of outside authority and compulsion thrust upon them by a ruling class or caste". (15)

Video link: TV report 1980s (9 mins)

edward carpenter art

1. Edward Carpenter, Civilisation: Its Cause and Cure, and other essays (London: Allen & Unwin, 1921), p. 28.
2. Edward Carpenter, England's Ideal and other papers on social subjects (London: G. Allen & Unwin, 1919), pp. 3-4.
3. Carpenter, Civilisation, p. 1.
4. Carpenter, Civilisation, p. 30.
5. Carpenter, Civilisation, pp. 4-5.
6. Carpenter, Civilisation, p. 30.
7. Carpenter, Civilisation, p. 33.
8. Carpenter, Civilisation, p. 12.
9. Carpenter, Civilisation, p. 16.
10. Carpenter, Civilisation, pp. 2-3.
11. Carpenter, Civilisation, pp. 16-17.
12. Carpenter, Civilisation, pp. 25-26.
13. Carpenter, Civilisation, p. 26.
14. Carpenter, Civilisation, p. 28.
15. Carpenter, Civilisation, p. 31.


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4. Acorninfo

"Why is The Guardian useless?" asks a highly pertinent piece from Iain Davis. "The Guardian insinuates that the people it labels as 'conspiracy theorists' are also 'far right' extremists who believe 'nonsense'. These dangerous radicals include 'vaccine conspirators' and 'climate conspirators'. The people the Guardian brands as 'far-right' can be identified, it claims, because they 'believe in the idea of a "great reset" plot led by multinational organisations'. Perhaps the Guardian is right? What evidence does the Guardian offer to substantiate its opinion? None! Absolutely none at all".

* * *

Rebel artist Ken Avidor has now pulled together all the episoides of his entertaining fictional animation Unjabbbed: The Movie, which can be seen here.

* * *

A beautiful and immensely moving ten-minute video of the January 2023 vaccine-injured protest in London has been produced by Alice the Journalist. The expressions on the faces of passers-by suddenly realising what is happening provide a note of hope despite all the despair.

* * *

US journalist Helen of desTroy has weighed in with some articulacy on the same censorship issues we recently addressed in "Ramping up the global inquisition". She warns: "The idea is to graduate a generation for whom privacy is alien, dissent is criminal, obedience is a competitive sport, and turning in your parents for wrongthink is second-nature, all justified by the vague nonspecific crisis that has been looming in the background since they were born. The censorship of New Dawn, the university witch-hunts against Dr. Coles and both Millers, the absurd white supremacy conspiracy bill, are all symptoms of the same totalitarian virus gradually sucking the will to resist out of humanity".

* * *

Campaign Against Arms Trade (CAAT) is taking the UK government to court to challenge its ongoing licensing of arms sales to Saudi Arabia, in a High Court hearing due to end on February 2, 2023. It is arguing that UK arms sales are unlawful because of evidence that suggests UK arms have contributed to numerous breaches of International Humanitarian Law in Yemen. See the CAAT website for updates.

* * *

Police officers making fools of themselves has always been a cause for public mirth, probably even before the days when the Keystone Cops featured on the silver screen. Somehow when they're dressed in riot gear it's even funnier, as these stuck-in-the-mud German cops at a recent environmental protest demonstrate.

* * *

"Sometimes it feels like I have always been living in something half way between a theme park and a concentration camp". The World Is Ours is a new mildly-experimental short prose-poem from Paul Cudenec calling on people everywhere to grab back their lives from the global slave-masters. You can listen to it here, if you don't mind the DIY sound quality.

* * *

"Worrying developments" that are "eroding the resilience and stability of the global system" are highlighted in the World Economic Forum's Global Risks Report 2023. Among the threats to the system and its "economic productivity" the WEF lists "mounting citizen frustration" which it warns could lead to "secession and anarchism". Fingers crossed!

* * *

Acorn quote:

"The anti-development struggle aims to break this vicious cycle, which is why it is based on the negation of both work and consumption" – Miguel Amorós

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

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Winter Oak
21 Jan 2023 | 7:23 pm

2. Ramping up the global inquisition

by Paul Cudenec

A few weeks back I wrote a piece about the way that anyone who challenges the dominant political agenda is liable to undergo a shaming, smearing, witch-hunting attack by what I called "the voice of the system".

The case in question concerned a left-environmental publication in France which had dared to state its opposition to transhumanism and artificial wombs and was therefore depicted as "reactionary" by representatives of the public-private technocratic nexus.

Since then, other instances of the same phenomenon have come to my attention which confirm, once again, that this is not something confined to one country or even one continent, but is a worldwide assault on free speech which can only be described as a sinister global inquisition.

Case 1: Andrew Bridgen MP

I have in front of me a copy of the international edition of The Daily Telegraph of Thursday January 12 2023, whose front page features a story entited "Bridgen loses whip over Holocaust tweet".

Here we learn that a Conservative member of the UK parliament, Andrew Bridgen, has been disowned by his party, and condemned by his Prime Minister Rishi Sunak, on account of a remark he made on Twitter.

As a journalist, the first thing that strikes me about the article is that it is completely one-sided. There is no response, from Bridgen or anyone defending him, to balance the three accusatory voices wielded against him – not even a line saying that he had been approached for comment but had not responded at the time of going to press.

This is not good practice for a newspaper which pretends to be objective!

The second, and more important, remark I would make is that the headline and the framing of the story, indeed of the whole "scandal", bear little relation to the reality of the situation.

Bridgen has become very unpopular in certain circles because he has addressed the issue of Covid "vaccines" and warned of the secondary effects and deaths which these much-promoted injections are demonstrably causing.

His now-deleted tweet came in this very context, stating: "As one consultant cardiologist said to me, this is the biggest crime against humanity since the Holocaust".

Anyone paying attention will immediately grasp that Bridgen, or rather the doctor he was quoting and endorsing, did not say that this was a bigger crime than the Holocaust, or even that it was on the same scale, but that it was the biggest crime against humanity in the post-war period since 1945.

However, under the new inquisition, even to have noticed this flaw in the smearing narrative is, in itself, to have committed a thought crime, as Conservative local councillor Alex Stevenson discovered when he was suspended from his party for having made this very observation!

We learn from the Telegraph article that former health secretary Matt Hancock accused Bridgen of expressing "disgusting, anti-Semitic, anti-vax conspiracy theories", which Sunak for his part described as "utterly unacceptable", declaring that he was "determined that the scourge of anti-Semitism is eradicated".

The Board of Deputies of British Jews, which seems to have been the first to pinpoint Bridgen's tweet, stated: "For an MP to suggest that Covid vaccines are the biggest crime against humanity since the Holocaust is unconscionable".

It is clear to me that the fabricated outrage over the reference to the Holocaust is merely the pretext under which Bridgen has been attacked, as reflected in the support he received from a Jewish human rights activist living in Israel.

His real offence is obviously to be challenging the "vaccine" narrative and thus the interests of the pharmaceutical-military-financial complex which profits from it.

We are witnessing a small-scale re-run, in the Conservative Party this time, of the manufactured "anti-semitism" scandal that led to Jeremy Corbyn being replaced as leader of the Labour Party by Keir Starmer, a 2023 Davos attendee and longstanding member of The Trilaterial Commission, the globalist organisation founded in 1973 by David Rockefeller.

The real issue was never that of anti-semitism or even of Israel and Palestine, but the inconvenience that Corbyn's social-democratic programme, with its emphasis on the "many" taking on the "few", risked causing to powerful global financial interests.

Indeed, there is even a demonstrable continuity between the pre-Covid smear campaign against Corbyn and the subsequent smear campaign against Covid dissidents, in the form of the Center for Countering Digital Hate, as we pointed out in a special Winter Oak report back in March 2020.

We wrote: "This organisation previously came into prominence for its role in the Labour Party 'anti-semitism' controversy and its patron is Rachel Riley, the pro-Israel TV presenter who famously pointed the finger at Jeremy Corbyn.

"Its CEO, Imran Ahmed, used to work as a spin doctor for Labour Party politician Angela Eagle.

"But the CCDH has now suddenly, and inexplicably, switched its focus to attacking those who dare to challenge the official line on the coronavirus.

"In doing so, it is using the very same language ('hate', 'populism', 'conspiracy theories') that it has previously used in an entirely different context. Very strange indeed!"

Case 2: New Zealand

New Zealand is on the other side of the world to Britain, but it is of course part of The Commonwealth and thus deep within the global system which the British Empire helped build.

Under the now-resigned Jacinda Arden it has long been ramping up the authoritarian rhetoric against dissent and spreading the idea that "urgent" action is needed to combat the threat of "conspiracy theories" which have led to important pro-freedom protests.

An article on the newshub site this month reported on a "not-for-profit organisation" that wants to introduce political indoctrination in schools in order to "combat the spread of misinformation around COVID-19".

This organisation, Tohatoha, (not 'Tohaohas' as the the report ironically misinforms us) apparently received funding during the pandemic, providing 10-week programmes for 24 schools per term, but, tragically, "its funding is set to run out" – hence the need, presumably, to present an "urgent" need for its services!

It echoes the messaging of Britain's CCDH in its plea to "build social cohesion by calling out hate" and, intriguingly, pursues a parallel agenda to make New Zealand "a digital nation with a digitally sophisticated population", to enact "digital transformation" and create "a just and equitable digital world–for Aotearoa and the planet".

Its chief executive Mandy Henk, a founding member of the People's Library at Occupy Wall Street, is attached to DePauw University in Indiana, USA, an institution which prides itself on its "global impact".

Just how far New Zealand's "transformation" into a model techno-fascist society has advanced can be judged by the treatment meted out to Australian dissident magazine New Dawn.

A campaign launched by the Stuff website led to the publication being withdrawn from sale in bookshops across New Zealand.

Again, I suspect that the real reason it has been targeted is that it challenges Big Pharma's "vaccine" story, the most important narrative of the moment.

But the attack was principally launched on the basis of an article about the Christchurch Mosques shootings of 2019.

The Stuff article quotes Kate Hannah, director of something called The Disinformation Project, as saying said some of the commentary in New Dawn was "borderline in legality".

However, she and Stuff are, themselves, guilty of disinformation in claiming that the article "describes the content of livestreamed video of the Christchurch shootings, as well [as] where it had been published, which could encourage people to seek it out", with the warning that "watching and distributing the video is illegal in New Zealand, following a ban from the Chief Censor". (Yes, such a person really exists!)

As anyone can see by taking a look at the New Dawn issue in question (which can be viewed online here), it merely refers to the shooter's livestreaming without providing any means or encouragement for readers to view it.

As well as playing the usual "hate" card by claiming the article was "harmful to the Muslim community, the wider Christchurch community, and to social cohesion in New Zealand", Hannah added another level of alarmist insinuation to the mix by warning: "People who see and/or consume such content must understand that there are larger and more dark agendas present, particularly the Russian connections, which aim to destabilise liberal democracy".

When Hannah says "liberal democracy" she really means the authoritarian global public-private power structure that has revealed its existence to so many since 2020.

Hence she declares that "the older conspiratorial narratives are now completely embedded with contemporary or newer ones, such as Covid-19 conspiracy and denial, false flag narratives, and the concept of the grand conspiracy called The Great Reset".

The absurd dishonesty of her implication that The Great Reset was invented by "conspiracy theorists", rather than publicly announced by Klaus Schwab of the WEF and launched by King Charles III, points to the toxic falsity of her associated implications that false flag terrorism does not exist and that seeing through lies amounts to "denial".

Disinformation expert Hannah certainly has a vested interest in defending the global system. She is Principal Investigator for Te Pūnaha Matatini ("Data, Knowledge, Insight"), an organisation "committed to increasing equity, diversity, access, and inclusion in science and research" and whose advisory board includes Pieta Brown of Orion Health, a global healthcare digital data firm, and Atawhai Tibble, who is interested in "the measurement of cultural capital" and works for the Social Investment Agency, the state organisation rolling out public-private impact investment in New Zealand.

Hannah also works with the Global Partnership on Artificial Intelligence, a "multistakeholder initiative bringing together leading experts from science, industry, civil society, international organizations and government" whose Secretariat is hosted at the Organisation for Economic Cooperation and Development (OECD), whose origins and activities I explored here.

Case 3: Aseem Malhotra

One of the smearing techniques often used by the global inquisitors is to attempt to contaminate one person's reputation by linking them to another person whose reputation they have already contaminated by some dishonest means.

Each lie they tell therefore becomes a launching pad for further lies and can be used to attack heretics without the need for any further "incriminating" evidence.

This method was used by The Guardian on January 13 2023 in its assault on cardiologist Aseem Malhotra when it complained that "Malhotra recently retweeted a video by the MP Andrew Bridgen, who had the Tory whip removed on Wednesday after comparing the use of Covid vaccines to the Holocaust".

The outrage was sparked by the fact that Malhotra had somehow managed to express his concerns about the Covid jabs on BBC rolling news, explaining that his own research showed they carried a cardiovascular risk and calling for them to be halted pending an inquiry because of concerns over excess deaths.

His video of the interview was apparently viewed more than 800,000 times in under four hours.

Because Malhotra deviated from the system's authorised script – he "made unprompted claims" in the BBC's terms – he was laughably accused of "hijacking" his own TV interview!

The Guardian stated: "Experts have criticised Dr Aseem Malhotra's appearance on the corporation's news channel on Friday, accusing him of pushing 'extreme fringe' views, which are 'misguided', 'dangerous' and could mislead the public".

Ah yes, of course, experts… As if a cardiologist has no claim on that label!

The Deadline website's report on Malhotra also chose to throw in a reference to Bridgen, described here as a "disgraced lawmaker who compared Covid shots to Holocaust".

Its trump card in refuting Malhotra's truth-telling was the declaration that "Malhotra's research has been debunked by Health Feedback, a World Health Organization-backed group that verifies scientific claims made about vaccine safety in the media".

Criticism of the pharmaceutical-financial complex can credibly be "debunked" by that same system? Highlighting dangers to people's health is, in itself, "dangerous"? Professionals with the courage to tell the truth as they see it are misleading the public with "extreme fringe" views?

Every absurdity becomes a possibility in the reality-inversing world of The Great Racket and its global inquisition.

[Audio version]

Winter Oak
20 Jan 2023 | 7:46 pm

3. Walking With Goats: Sheep Against Satan!

Fifth Generation Warfare for the Epistemologically Challenged

by our regular guest columnist Walking With Goats

Welcome to 2023.

I've mentioned before that I have trouble knowing things. Twenty six years of reprocessing my life through the fictionalisation ferment of my mind has left me with very few steady surfaces. For this reason however – and others, which I will come to soon – I feel I'm uniquely placed to offer heartfelt advice to the world on the subject of winning the C21st information war.

On the face of it though, goats have very little to do with 5th Gen Warfare, whether you focus on the North Atlantic Treaty Organisation, high fashion houses' bondage with toddlers, wokeism and cancel culture, Trump 2024 or climate catastrophe. That's why I've decided to dedicate this episode of my column to sheep.

And I'll warn you now: I won't be criticising.

So mocked and maligned over the last three years, the sheep is – in my modest experience – in fact the very noblest of beasts. A source of tremendous wisdom, gentle transcendence and, if we're just willing to listen, bearer of a message capable of unlocking us from the knots of cognitive dissonance constructed over the last three years, imparting to us the full power of the self and demonstrating its coexistence with God.

This is Lucy.

Sure, she looks unassuming. That's a part of her power.

Lucy's selfhood is an act of triumph though – one as visceral and as redemptive as birth. And we can learn from her. She wants to teach us. She likes humans.

It's such a pressing time to get a handle on our own sentience now too, as R&D teams across the globe compete to replace it – from the games designer I once got off with in the back of a taxi cab, now readjusting his own coffee coaster at Bilderberg, through to the interiors-savvy handlers of Ameca, the gently feminine robot addressing us from the fireside with her alternative Overlord's Xmas Speech. It's really never been more important to hear ourselves think. Yet interestingly, it's never been so hard.

Yes, the "information warzone" is an all-singing, all-dancing, all-encompassing theme park – higher resolution than reality – replete with uniformed guards and a very expensive cafe.

Prepare yourself. This episode of Walking With Goats may require a leap of faith here and there. The rustic, signposted visitor trails can't be relied upon. The prettily bordered maps must, on all accounts, be ignored.

Radox's Pomegranate and Red Apple Scent is 100% inspired by nature fragrance.

It's a mind-altering trip for me these days to stay in other people's homes. The water pressure on the shower is enough to eliminate civil unrest. Not that you'd get any in Surbiton.

My daughter and I did some of the London galleries. I want her to see what the real world looks like – and smell its scent. Radox chemists take no moment of rest at any point during their design phase, nor do they allow the ingress of any nuance of inspiration not derived from the aroma of the wild.

The real world is amazing.

I was considering quitting animal husbandry when I spoke to you last. Two things took place – a call and response across the perception/reality divide – one awful, one very beautiful. As I've often been fortunate enough to find, the first one gave rise to the last.

My own life's a tough sell midwinter. No one would fancy my fifteen minute neighbourhood. Our yard is wet filth. A hillside of springs has made this a permanent residence over centuries – and believe me I'm glad of the water that flows by no more than gravity down from the chamber in the field to our house – but everywhere you look is shit-mud. My hat gets pushed down by my hood to leave a horizontal inch-high visor through which to navigate the everchanging brown wetlands. It's not the kind of obfuscation I'm looking for. A person needs to be able to see shit-mud on their say so.

Fran says we have to make both the shit-mud and the ice-rain sexy – in order to attract other people to the lifestyle we're living – because they need to make the move. She should know. She's sold a lot of things over the years. That's why I'm going to leave her a little space here, for the purpose:

Thanks Fran.

Marketing's so good these days that it's enough to make your sanity twang. If you can rebrand the escalating disconnect between ingrained Western optimism and sudden undeniable destitution with the capital letters "CO OP LOW PRICE!" it's worth asking what else the world might be concealing from you.

Over the month of December, as we were offered brief shelter from the news and gifted our rations of football and tinsel, I spent a bit of time reading 1984. Censorship isn't what it used to be though – nor what it will soon transubstantiate to become. It was hard to guess just how exciting telescreens could be in 1948.

Doublethink isn't uncomfortable in the slightest when it's engendered by a revolving smorgasbord of brightly coloured temptations and emotional triggers, chosen just for you and served with panache by your favourite digital influencer.

NATO, for example, is the global defender of fairgrounds. Tasked with the guardianship of a nation, its protective embrace fosters a summer evening ambience where racially diverse group selfies can take place without fear.

360 surveillance makes purchase suggestions far more opportunely timed than C20th fascism could have foreseen – and no one crawling from the emotional wreckage of the second world war would ever have guessed at the feeling of personal liberation crystalised by expanding the range of flags they might be allowed to wave.

My take on Winston Smith was a little harsher than other people's, I expect, knowing as I do that Orwell sexually assaulted my father's Godmother. His relationship with her was far more than that – their love in fact a tragedy that spanned both lifetimes. Nonetheless, Winston's feelings for Julia – who was based on Jacintha – structured themselves on a framework of violence as unsympathetic as Big Brother's state.

Huxley had a better feel for the way infowar would be waged, I think – though I share Orwell's pain at the loss of conceptual thought. So ill at ease with his own urges, Orwell could not conceive of a totalitarianism born of pleasure though – whereas Aldous espoused it, along with his many friends.

Of course, pleasure's not actually the way that you could characterise the last three years, but its spectre's been ever-present. Not domineering, like the brutalist Ministries of Love and Plenty, but picturesque – a mantle of festive lights and meandering cycle lanes. A sightseeing tour, courtesy of Windows 365.

Ascetic totalitarianism is the domain of the confident, well-entrenched regime.

Only someone dispossessed of all the facts would countenance it.

For a lot of people here in Britain, Brexit was the first time that information warfare became a thing, and Fran thinks that was marketing too in a way, to show potential buyers what the technology was capable of. As the information superstructure we lived within was dissembled, disassembled, honed and precision bombed into the newsfeeds of every individual in the country, we learnt for the first time that communities – even families – could be broken apart. Their atomisation invisible to measurement until the triggers of their new opinions had been pulled, it was true that only a master of dark and esoteric arts could have understood the legislative differences achieved by Brexit, but even a fact-free moron like me could see the societal result.

Led By Donkeys tried to battle Brexit from the ground up – starting in Stoke Newington obviously – with only irony and persuasive accents. Facilitating the living memorial of London's South Bank Covid Wall next, with its 150,000 hearts scattered over the concrete to be grasped by the public, their oeuvre is a fantastic example of how information warfare can be waged, I think. From the officer class to the volunteer squaddie, its foot soldiers are unsuspecting.

The image recognition software that enabled the memorial meant Led By Donkeys could disseminate into that vast number of eulogies a single message of overwhelming power: the veracity of the death statistics given out by the ONS.

Information warfare – like all kinds of warfare – has chokepoints, at which it can be shaped by will.

Historically, a Judas goat was used to bring a flock of sheep down to the slaughter. I doubt it looked up from the bucket once they'd all got home.

Why would we theorise anything other than what's clear as day everywhere around us? Walking in lockstep across a landscape unquestioned, we can safely say we're no part of any great conspiracy.

Lucy was normalised to the culture inflicted on sheep when she came to me; for the most part afraid but then at times seized with an unendurable energy that would manifest itself in astonishing twirls or sudden Grand Jetés. Older than her two ewe friends, Lottie and Liquorice, by one year, she was also placed into a new position of authority. She had never had a lamb however. That was yet to be.

Their names were given to them by my daughter of course.

They know them now, all my sheep, these three years in – and many other words besides. Words are the structure of Lucy's story of becoming. Goats are highly vocal, continuously reassuring one another of their proximity (and themselves, of their possession of superior forage), and often utilising human intonation for it. Kama specialises in indignancy. Thorne's utterance of choice is stiff dismissal. Sheep however call out only when they fear they are alone. And unlike goats, in word or in deed, they cannot lie.

As Lucy has come to identify and transcend the containment grid that comprises sheep mentality – a map of the fence-to-fence monocrop that's all a modern sheep's allowed to know – her truthfulness has shone out with increasing certainty.

That the world she's faced can sometimes be riven by conflict, confusion or even grief has not dissuaded her.

I want very much to be like Lucy.

Before we're besieged by the next pandemic, overcome by leagues of Russian hackers, or deprived of quiet moments to read by the pressing desire to queue up in front of a bank, it's worth taking the time to consider what we want to be, I think.

That's what information warfare is designed to prevent: self-determination.

And its aggressors are trying ever so hard. I'm wilful as fuck and I've still almost caved. We all want the path of least resistance. To a degree, even those who know what's at its end.

I was going to write to you at Christmas, just to say thank you for listening, except that somehow it didn't feel right – but I want to say that I'm grateful for the opportunity to tell you these things. For your continued ear, regardless of where our opinions may differ. Without it, everything would be very hard.

Winter shrinks what it means to live here. We don't even aim to do much more than keep ourselves and the animals going over these long months. I carry firewood in the storms, rainbows cupping the property intermittently, before being reincorporated into the gravid sky that brings them forth. In the field – ever-patient, sitting out the diagonal rain with her flock – Lucy's coat offers her the outline of a perfect semicircle too, in black. Their six dark tumps (Lucy, Lottie, Ottie and Magda, alongside the proud Obsidian and his dangerously unnamed half-brother) lie tactically positioned upon the slope, gazing down at the house throughout the hours of daylight that will inevitably transpire into dusk and feeding time.

Here we sit, in the lee of the year, with the winter's changing faces paraded above bare trees. The goats are quiet in their Nice House, pregnant with the spring that's awaiting us and this time around powerfully cognizant of the force that they will birth. On our not-nearly-self-sufficient-enough smallholding, the turning seasons almost seem to have come together and locked hands. Entering year number four, it's becoming harder to see beyond the circle.

Failures this time round include not trenching for storage of cabbages; minus fifteen has destroyed their clean hearts. Successes include the many hanging sacks of potatoes, the solar-powered cheese airing cupboard, to some (moderate, temporary) degree the off-grid electric fencing. Hardly into real winter yet though, the fields bedraggled and the hand-gathered hay now gone – replaced with tight-packed bales – it will be goat walking season soon.

It was the goats of course who taught Lucy she needn't be confined to her allotted neighbourhood; that although she didn't have it herself then, there was such a thing as agency at all. The fence lines which for them marked no more than a duty of challenge, were for the three ewes who arrived here absolutes.

For all the power of goat will though – and this is the lesson we must learn – if equally informed, in fact they're the more controllable of the two species.

For a while they grazed, and escaped, together. The first twelve months of Lucy's residency here were characterised (for me) by panic stricken three mile runs to find the entire flock in a neighbour's garden. The goats would casually note my arrival, my desperately rattling bucket, and back we'd trot with all the sheep in tow. Three at first, but soon their lambs as well. Thirteen jingling joggers at their most numerous.

So it was that the goats and sheep had to be separated eventually, despite the logistical nightmare entailed – but Lucy's mind was already forming by then.

The world had boundaries, but they were material and could be overcome. Analysis and effort made them ineffectual. And there was more. If you left, the events continued in series: the feeding human came with her bucket to bring you home.

Lucy's reality, for the first time, had handholds.

When lambs escaped or when Barry the Ram went chasing other ewes and, bereft and confused, his own girls followed, Lucy could open her mouth and use her voice to convey this message to me. And Lo! I came – and I came rattling with oats and corn.

Lucy's voice, it transpired, was a powerful and long-range baritone capable of bringing me forth regardless of where they roamed. And clearly I was in charge not only of provision but also sense-making. In response to her, I spoke. And my own voice offered her topography for the days' and weeks' and months' events; navigable and amenable to forecasting. In Lucy's world, it had become clear there was a God.

And I answered, always. I could hear her from the toilet. Prophets of the ancient world would have envied her success.

But I was not God. In fact I wasn't even God's messenger. If there was a metaphor for my role in Lucy's life then it was far more rational, and it's in its rationality it was far less kind.

We have only seven acres. The decision of which animals to sell is one that occupies me at night for months. I never watch one go without crying. The factors that have to be considered are great; they constitute my animals' entire lives. The sheep I rear have never known hunger or fear. Who will be able to thrive on a new farm? Is her lamb female, so she can keep it with her? Remaining here, who will be happy and strong within the reshaped flock? In which years have they had to see their children go before?

In September I sold Lucy's daughter, Nina, and Nina's daughter too – because they could travel to their new home together. And of the twins that Lucy had birthed that year, I sold her ewe lamb too. Other choices would have left wholly childless mothers.

And I had decided to keep her favourite, Obsidian – the most beautiful, tender, intelligent creature I have ever known. Affectionate, gentle both to me and to the girls around him. Lucy had brought him up to be that way.

But Obsidian has no markings. To sell my sheep to a home, instead of through the evils of auction, they must be marked as a Torwen breeder wants. Coming to purchase, my buyer brought his own tup. And so for two weeks Lucy did not know that her son remained. Each day I'd sit with her and use his name – and she did look towards the other field when I spoke to her. But a male sheep's voice is low and does not carry. Lucy sickened. Her eyes gummed up with conjunctivitis and through the infection she looked at me with hesitation.

Reality had shape, but it was not the shape of love and trust and safety. Her world was ruled, but it was not by God, she saw.

They stood together, their noses very close to one another's, she and her son, without vocalisation when they saw each other again.

No one can love words more than me but some things don't need them.

When winter first came, as it did in fog, I'd lost Burtie and watched Lucy robbed of child. I was bereft at the reality of self-sufficiency.

We spent a day winching the trunk of a larch from our woodland by hand, preparing for the coming months through which our Rayburn cooks, powers radiators, heats our water and consumes tree after tree. A hand winch is a great piece of kit if you want to approach the agenda of the next seven years retaining the concept of bodily autonomy. I couldn't build one, but I can just about use it. My limitations get harder to ignore as time goes by though, both physical and mental. I'd like to say my autonomous body could take another ten years of smallholding, but I'm not sure.

It was unusually misty that afternoon while we worked in the woodland without an engine. The dew in the air was the only thing left to determine facts.

They are quite translucent in my mind as well.

Epistemic is a good, hard, angular word. All of its components bear weight. An entire world could be constructed on that tabletop.

I had in my mind this relationship between words and wordlessness, fact and fiction – and also those who shape the reality we live inside. The Balenciaga scandal, with its array of celebrity implications, had just washed across the Twitterverse and the NYT had yet to launch its damage control narrative – a story which would have meant little to me, but for 'Aunty' Jacintha's relationship with Aleister Crowley after Orwell died.

Of all the books she sent to my father, one is certainly worth reading. I'd consumed it voraciously the previous week. I have no desire towards magic, as I've said before, to bend the world to the purpose of my will – or I'd probably turn my attention to all the mud outside. But it's more than that, as I will try to explain to you next.

There are better gifts that the universe can give than learning how to control it – as there are better kinds of knowing than that which breaks knowledge down.

The master of dark and esoteric arts best placed to fine tooth comb the implications of the Brexit legislation would surely have been the one that accompanied the '72 Brussels delegation to the EEC in the first place. The book most highly recommended by Aunty Cini – and which I recommend to you –  was written by leading civil servant, Somerset House stalwart and specialist in the obscurer points of Common Market budgeting, David Conway. The brilliantly titled Magic: An Occult Primer – The Complete Do-It-Yourself Guide.

Conway hailed from just outside Aberystwyth. No Crowley – or Murdoch – one can only imagine what an Aber boy so enthralled by West London's fountains would have made of the analytic-armed hijacking of his career jewel.

Certainly, I think, he would have been fascinated to see the raw power of it – the cognitive force required to inflict such utter fragmentation on our minds.

September 2019 I took that first picture of Lucy, in the wooden kraal I described as a cross between Lothlorien and a concentration camp. I was still three months' away from the New Year's Eve in London that would land me with viral pneumonia, googling symptoms (at that point I still trusted Google), to chance upon a multitude of handheld Wuhan videos at 4am. The naivety nurtured by thirty nine years living within the brilliant replica of a Western liberal democracy had been subjected to no more than a gentle breeze.

I used to read The Guardian. Till I was in my 30's, every winter saw me happily gulp down 3 months' worth of amoxycillin to cure my spots. Involuntary quarantine wasn't a concept I'd ever personally considered, not even during the long week that it took to put up that pen.

You can fall down a rabbit hole without ever looking for one.

Michael Borreman's Fire From the Sun is not a book I'd recommend to anyone. It features a lot of toddlers doing things like eating their own arms. When I chanced upon it during the insomniac burst that coincided with Balenciaga's pants-down moment – as most feeling people would have been – I was disappointed to see that an information agent with such nuclear weapons as Keeping Up With the Kardashians was keen to put it on our reading lists.

Behind the long, elegant legs of Isabel Huppert, in the glass fronted office that I presume overlooks Manhattan, the presence of Fire From the Sun – alongside papers documenting famed paedophilic court cases and a fancy certificate awarded to the name of a known child murderer – were probably the best examples of product placement I have ever seen. Bond's Aston Martin simply pales in comparison. But again, the impact would have been much the lesser, were it not for the text that had occupied my time. Because – for all his concentration on abstruse matters of tax and treasury – David Conway did a wonderful job of documenting the occult's Master Rituals too.

I don't make rabbit holes, but the world's a fucking warren of them.

I'm super glad that I'm not one of Borremans' subjects. The images he paints in Fire From the Sun and Sixteen Dances, which are exhibited in Tokyo I hear, make a big point of showing off that they may well be done from life. Each set against a large, draped white dustsheet – that I can only guess was changed between sessions – they certainly can't wait to dare the viewer to ask.

And the Sixteen Dances outfits are great. I imagine Balenciaga makes them – without any fixtures or fittings on the hoods, just as Conway advised. Little ones for the kids and big ones for the grownups, all in matching black, which doesn't pick up blood. I've always held that the practice of art must be above morality – that it has a higher purpose – existing to question the morals of its time. Once I'd managed to start sleeping again after seeing Borremans' paintings, I slept on this question.

That the art you create defies your audience to withstand it – and presumably selects its patrons through the process – doesn't mean it should be an exception to the rule. Subjecting young children to ritualistic abuse for your muse does of course.

Conway discourages blood sacrifice, you'll be heartened to hear, and assures us it's not necessary for an effective ritual. He had this to say about the relationship between magician and morality though:

The complete man… once he has experienced every human impulse and integrated them into one balanced personality, is able to reach the heart of the universe wherein lies union with God. This is the supreme achievement of magic, and it is summed up by Aleister Crowley as 'the raising of the whole man in perfect balance to the power of Infinity.' In short, it is the apotheosis of the self.

I've got my own take on this subject though.

It came to me suddenly – in the woodland, in the mist – as I said, I've been lucky enough to find that horror can give rise to beauty.

Like the practice of art, the practice of magic aims to transcend morals – but unlike art seeks to do so through the imposition of will. Doubtless the willpower of the wealthy who enjoy such costumes and dances, like that of the goat, is strong enough to convince them they're in charge.

But will, by its very nature, is lesser than what is discovered in its absence.

I know this – and I can prove it too.

As much as I'd like to be good with facts, whatever things I can make come as much from knowledge fading out as fading in. Like the shapes of the trees that day: objects claimed and then relinquished. 26 years I've spent writing. It has nothing to do with will. Just the same as carpentry, snooker or dance, our greatest creations rise complete from our unconscious minds.

Now that Neuralink is beginning human trials, we can all start looking forward to a reality no longer undermined by sneaking suspicions. The rhythm of the news as it oscillates (across topography that almost seems familiar) will, thanks to Elon Musk, be an orchestral movement performed directly inside our minds.

The fifteen minute neighbourhood is going to make everywhere like Surbiton. There'll be loads of farmers' markets but absolutely no mud. When the day is done, pink macarons will be kindly shepherded into stabling not dissimilar to that enjoyed by the My Little Ponies. You wouldn't want to visit another neighbourhood even if you had permits left.

I went to Surbiton to exchange food hampers with my family. It was during the long, impressive cold snap. In the mornings the ice at home was describing arabesques across the windows – and even in the city the ground was frozen hard. A lot of people had put out these low-energy-imitation-candle displays, that made rainbows of LEDs beyond their windows. There was garden furniture arranged in the forecourt in front of the parking lot where I stopped. Two chairs facing each other under all the carefully curated lives. Across the table from one another, housing only frost.

My inability with facts – which I do regret – is a consequence both of my mind's familiarity with filing experience in the box marked "creative" and the sheer amount of time I've spent in the realm where such material reforms as real. There's no apple as ripe with existence as the one that I watch my character eat. But I'd like to be able to help people understand – in conversation, where my failure to recall words and names and dates and numbers claims all embattled ground – just what winning 5th Generation Warfare means.

Because, whether you market Satanism as a great high heel brand, or checkpoints and cages as suburban dreams, information warfare is unfortunately not just a colonisation of the mind. In its wake, its instigators will plunder real things – like our land and bodies and our ability to procreate and our natural resources and the DNA that underwrites all life.

They are important links, all the ones above, but I'll put one in particular here for a second time. The era is coming when the messages that I'm trying to convey to you will not be legal, if they even exist to be shared – and the rifts between us haven't rendered them impossible for you to receive.

Fran just messaged to tell me that it's a morning of epic beauty outside, and I need to do the animals in any case, so I'll take a break now.

Just so you know though, hate speech about LGBTQ+ isn't actually what our governments are trying to hide.

The nature of reality is a thing a lot of people don't get to think about often, which is a shame. I have to say that it's one of the perks of farming. I was excited to come across a couple of great verifications over the last month too. Working with zero facts, as the epistemologically challenged are forced to do, any backup from Nobel Prize winners is hugely appreciated.

The universe, we now have confirmation, isn't 'locally real.' For anyone already struggling with their immediate reality of course, this is just going to sound off-putting – but it needn't. I like to think of it in terms of the phrase you are what you eat.

Lucy, for instance, is poised wholly upon the rumination of delicate leaves. From no more than this, her full, fat sheepiness manifests itself in tantalising clarity to any predator. She remains Lucy though – thank God, because I really love her.

It didn't take Moana long, after she had fallen, to become no more than food for Fifi. The self might be brief, but it's a real thing, that's for sure.

The universe is turning too. Even observation changes it. It doesn't seem to matter how much space-time lies between, everything's entangled. I can be confident in telling you, because these are facts about the cosmos now.

It's not a mess on the floor. And nothing else has eaten it. The revolving faces of its synchronised stars and molecules endure as lucid.

Fran was right. It is a morning of epic beauty, but I don't think the storms are done with us yet. The rain's receded from the infirm ground for now. New clouds have come to pass, (cumulus fractus, the BBC website tells me) thrown out over the silhouetted hills – and the like-light of the hindered sun is held in all the trees' bare fingers.

My daughter plays this game sometimes and she shouts, "I am going to die in 3…2…1.." and I say, "Millennia." But of course, I know this is not true.

We cannot retain our selves forever. Uploading a map of our firing neurons onto a hard drive – or projecting their pattern toward the stars in Elon-song – nothing more will be ascertained of us than a photograph. It is the aim of those confined by their own wills to live forever. For myself I'll be going back to join the things that make me real.

I no longer need to mediate Lucy's reality for her. Attuned to the rhythms of her universe – knowing as she does that (although its landscapes can be mapped and forecasted by my vocalisations) it is really her own relationship with the world that keeps her safe – she stays with me by choice instead of by enforcement.

Each day I walk with them back and forth between our two fields, through the greener pasture of the woodland. Her star-charts and divination maps hang in her large, unblinking eyes. Walking light, as I do, without the burden of empirical fact, she has come to trust her instincts.

I can hold her gaze too. I'll never let her down again.

The mediation of our reality by nefarious interests is a blag as old as the stars – or at least as old as our cognizance of their arrangements. While our world's array of celebrity faces revolves across the digital ether and, trapped in Newspeak filter bubbles, we scream at each other unheard, the truth which 5th Generation warfare seeks to hide from us is literally everywhere – which is why they need to work so goddam hard.

They're trying to erode self-determination, but the thing about determination is – as they well know – it's actually quite hard to wear down. The more abrasion you apply, the stonier it becomes. Armed with intimacies however – reductive, compromising and divisive – they've taken the other route instead. They are attempting to erase the self.

Because he knows that mind characterises the entire universe, the magician is able to enjoy what we may call a unitary view of nature. For him, the universe is exactly what the word implies – a unity… All things have the same components and obey the same natural law, and behind their outward form there is but one mind. In magic, it is this universal 'oneness' that has long been an object of study and research. It represents for the magician, as it must also for the scientist, the secret of nature. It is the unifying principle behind the intricacy of natural phenomena, reconciling the unity of substance with the heterogeneity of form.

You cannot map the self. Empirical science's 'hard problem of consciousness' will never be solved by breaking our thoughts apart. Those who practice the refinement of will in the Kabbalistic or Egyptian Master Rites – even with all their exciting opportunities for incense, orgasm and eating human flesh – are mistaken in believing that by replicating life they can comprehend it, or claim it unendingly.

In the woods, all substance beyond my ability to define, I saw a cobweb – and on its many junctures beads of dew had formed. Its shape could be made out – intricate – more fragile, but still clearer than the insubstantial trees.

An entity itself only because of what it conveyed.

Images by Francesca Swift

Winter Oak
15 Jan 2023 | 10:49 am

4. Science! Blessed be Thy Name: The Vanishing Value of Religious Freedom

by Jordan Henderson

Freedom of Religion can no longer bring about the freedom that it could have in past ages had it actually been implemented; only a Freedom of Belief System could do that today. The reason for this is straightforward; Freedom of Religion would have been a big deal back when the dominant belief system was a religion; Freedom of Religion would have meant the freedom not to have the dominant belief system imposed upon you.

But Freedom of Religion can no longer shield you from having the dominant belief system imposed upon you because today the dominant belief system is The Science as dictated by the state. The Science now serves the same role for rationalizing political power that the church used to do.

I want to first illustrate our new reality, through two written examples. The first example under the subheading "A Little Chat About the Good News," presents the dogmas of The Science in satire through religious terminology.

The second example under the subheading "Proof of Baptism Required," is the reverse and asks us to imagine what it would look like if governments were forcing religious dogmas and rituals upon the population in place of scientific dogmas and rituals.

In other words the first example asks us to imagine religious dogma swapped with science dogma. The second example asks us to imagine the opposite scenario: science rituals and dogma swapped with religious rituals and dogma.

1st Example: A Little Chat About the Good News

Do you have a moment? Can I tell you a little about our Savior Science?

Have you heard the good news about vaccines? Here let me share with you. I'll just open up The Holy Scriptures of the Peer Reviewed Journals, turn to the Book of Pharma, and there we go! Chapter 20, verse 19, The Doctrine of Salvation Through Vaccination: (clears throat)

"For Science so loved the world that it gave its many begotten vaccines so that none might perish but that all who get their vaccines might live till their next booster shot"

Now, have you accepted vaccinations into your body as your savior and protector? No?! Then repent and get vaccinated! For as we know from the Doctrine of Original Infection:

"For all could be infected and fall short of the glorious sterility of industrialized medicine"

Look, I know that you have fallen prey to conspiracy theories, but you have to understand that The Science is beyond your capability to evaluate or critique. Discerning the truth is the job of the Scientist, your job is to trust and believe what the Approved Scientists tell you. Have faith in The Science, for as it is written:

"Science is the way, the truth, and the light, none come to the truth save through Science"

2nd Example: Proof of Baptism Required

What if the government of the USA decreed that no foreigners would be allowed in unless they showed proof of having been baptized?

What if State and local governments ordered lockdowns of all non-religious activity on Sundays?

What if governments at all levels mandated the wearing of an outward statement of faith such as a cross necklace in certain places, and for travel?

What if proof of baptism and the wearing of cross necklaces was a requirement in order to work for the government?

What if the government mandated that even private businesses would have to demand of their customers the wearing of cross necklaces, and that even private schools could only employ people who had proof of baptism?

Freedom of Religion is an Inadequate Relic

Religious Freedom entails both the freedom to practice a religion of your choice if you so choose, and it also crucially involves freedom from other people's religions. That is to say a society that could be regarded as having Religious Freedom would be one in which no one would be mandated to take part in the rites and rituals of any given religion.

Freedom from the obligation to take part in the rituals of other people's religion is not a new concept or desire that has only risen with the rise of atheism; freedom from religion, specifically freedom from taking part in the rites and rituals of the state's chosen religion was something that Christians themselves insisted upon and were punished for in ancient Rome.

Religious Freedom didn't need to be called Freedom of Belief System because it is a concept from times and places in which the dominant belief systems were religions; it would have been sufficient for those times, it is nowhere near sufficient for these times. We are proud of having Religious Freedom and take comfort in having this freedom at a time in which Religious Freedom counts for less than it ever has before. The belief systems of The Science and also Statism (disguised as "Patriotism" for the Right, and "Democracy" for the Left) have superseded in prestige and prevalence the religious belief systems.

Western governments and ruling classes can easily afford Religious Freedom for the commoners because they no longer use religion as the primary means of justifying their power. Temporal authorities force upon the populace the belief systems that they control and that they use to justify their power, which are now science and democracy as defined by the state.

Bragging about Religious Freedom in the USA , as the Patriotic Right here is prone to do, is akin to bragging about how we don't burn witches at the stake anymore. You have the freedom to be a witch or sorcerer and we won't burn you – Wow what a freedom! Considering that as a society we almost all condemn the burning of witches, and have condemned this for some time, it is absolutely unimpressive and nothing to brag about that we don't burn witches anymore.

Likewise Western culture by and large has long since moved past the imposition of a state chosen religion and more or less allowed everyone to practice their own choice of religion. Consequently, the freedom to go to church on Sunday, or Saturday, or frequent a synagogue, or attend no religious services at all, is nothing to brag about. No one in the West would have any excuse to do otherwise than allow this basic Religious Freedom – it's not even an expectation, it's a given.

But this progress is actually an illusion, we need only move beyond the inadequate term Religious Freedom, and think in the just slightly broader term Freedom of Belief System and we can immediately see that we do not have a Freedom of Belief System, and the state is still imposing a state chosen, official belief system upon us – The Science.

Even your basic right to attend a church/synagogue/mosque is only permitted to you until the dominant belief system, The Science, says otherwise. When The Science says no church (as was the case in the lockdowns) there is no church. Who needs to tell businesses when they can be open or closed based on old fashioned Sunday Laws? No one, because now authorities can close businesses and events at will, based on Science Laws.

"Ah, but unlike those silly religions, science is for real"

Such is an objection we might expect to hear from The Followers of The Science who "know" that their faith in The Science is justified, and they "know" The Science is right, and therefore they believe that the state has the right to force the rituals and rites of The Science upon the non-believers. Well let's think about it:

Christians and Muslims justified the imposition of their belief system because it was The Truth, they "knew" it was The Truth. Unlike those other silly belief systems that were wrong, their belief system was right, and they knew it. They trusted the experts (religious authorities). The Followers of The Science are no different from Christians and Muslims imposing their belief system through Holy Wars/Crusades/Jihads; they "know" that they are right, their belief system is The Truth, and everyone else is wrong. It's for your own good and the good of all society.

Another Objection that we Might Expect from The Followers of The Science

"We can't afford to pretend that The Science has no more a corner on The Truth than mere religions; if we don't adhere to the rituals and rites of The Science (Vaccines, Masks, Lockdowns, Testing, and yet more Vaccines) and impose them upon all society we will all suffer from the Wrath of Scien . . . I mean the microbes will breed in the unclean bodies of the Unvaccinated and then they will infect the true believers, the Vaccinated!"

Once again, the same arguments belief systems always use as justification for imposing themselves through force on non-believers and heretics: All of society will suffer unless everyone complies with the dominant belief system. Let's go even further back, before Christians and Muslims, and use an example straight out of the Old Testament.

"While the people of Israel were in the wilderness, they found a man gathering sticks on the Sabbath day. And those who found him gathering sticks brought him to Moses and Aaron and to all the congregation. They put him in custody, because it had not been made clear what should be done to him. And the Lord said to Moses, "The man shall be put to death; all the congregation shall stone him with stones outside the camp." And all the congregation brought him outside the camp and stoned him to death with stones, as the Lord commanded Moses." Numbers 15:32-36

So you see, the Israelites had to stone that guy to death, not because Moses was an authoritarian control freak who demanded that no one dare defy his authority. No, not at all, it wasn't a power play or anything like that, no, Moses was simply following the scie – I mean God told him to, Moses said so himself.

Throughout the Old Testament it is a recurring theme that everyone must comply, for noncompliance will bring God's wrath upon the nation of Israel, or God will turn his back on Israel as their enemies overrun them. In other words, compliance with the dictates of priestly authority was basically framed in the terms of public safety.

Nothing has changed, only the name of the excuse; authorities now force compliance with The Science rather than God's laws, but it is the exact same ploy. The authorities pretend that they are not ordering you around, they are just following something else like God's laws or The Science, and they just so happen to be in a position to decide what God or The Science demands. It's all about sacrificing individual freedom (of the commoners) to protect the group from the boogeyman of God's wrath or the latest virus. The boogeyman can be held at bay by certain rituals which only work if everyone does them, to appease God or The Science.

In the Middle Ages heretics were burnt to protect society from being infected by their ideas. You see the authorities didn't want to burn the heretics, and honestly I believe the authorities really probably didn't want to burn them in most cases, but they had to, to stop the spread of heresy. They saw heresy as a disease infecting the body of believers – the church. The medieval authorities had to stop the spread of dangerous misinformation (heresy) that could have lost people their salvation.

Again and again authorities at the head of belief systems spin stories about how everyone has to take part in the belief system or else all society will suffer. Again and again the authorities use this as justification to force compliance with their belief system and punish dissent.

Covid facemasks are one such tall tale spun for no other reason than to provide justification for The Followers of The Science to force one of their Covid rites upon the non-believers. The truth of this statement is demonstrable through a simple logical analysis;

Covid facemasks could do one of two things for the wearer:

1. Block the particle size they claim the virus to be transmitted through (droplets, aerosols, whatever they're laying blame on).

2. Fail to block the aforementioned particles.

If the facemasks could actually block particles down to the particle size of concern, the wearer would not need anyone else to wear one in order to receive protection.

If, however, the facemasks The Followers of The Science wore, and some still wear, fail to block the size of particles that they are paranoid about, then they should have gotten better masks that do.

None of the scientific mumbo jumbo about droplets counts for anything here; either the masks can block particles in question or they can't. If they can, problem solved. If they can't – then believers should be wearing ones that can.

The Followers of The Science should have been wearing respirators that actually have a proper seal around the face. The government could have spent some of it's Covid trillions in ensuring that every Follower of The Science on the planet who wanted one, had a proper respirator.

The only reason to insist on masks that have no proper seal, and at best block a small portion of the particle size in question, rather than emphasizing respirators that could have at least worked in theory, was to give an excuse to the authorities to force this Covid rite upon the nonbelievers.

In Conclusion

Anti-Religious bigotry is prevalent in the ranks of The Followers of The Science; it's worth pointing out to them that they themselves exemplify everything that they hate from religions. In terms of fanaticism, intolerance, and superstition, The Followers of The Science are currently the worst in the West.

I'm aware that Covid-19 was a means to an end (many ends) for ruling elites, but they couldn't have pulled it off without science as a belief system. Organized Science is the handmaid of the powerful both by providing the powerful with real scientific developments and for providing temporal authorities with an aura of legitimacy through scientific "truths" fabricated to order.

In terms of Freedom of Belief System, we can say that we have progressed about to the Middle Ages. From the legal standpoint of governments and their judiciaries throughout the world; your freedom ends where the superstitions of The Science begin.

"The vaccination practice, pushed to the front on all occasions by the medical profession, and through political connivance made compulsory by the state, has not only become the chief menace and gravest danger to the health of the rising generation, but likewise the crowning outrage upon the personal liberty of the American citizen . . .

Previous to the Reformation the state stood behind the priest and enforced his edicts, from whence thousands of victims fell before the steel and the flame of a merciless persecution. Today the state stands behind the commercialized, fee hunting doctor, to enforce his vaccination fraud against the lives and health of millions of little children. It is especially for the removal of this disgraceful compulsory curse that I speak as with a tongue of flame, that I make my earnest, impassioned plea. Restore the American citizen to his liberty in matters medical as we have guaranteed his liberty in matters religious, and then if the medical profession have any specific of value to offer, the common sense of the people will come to know and adopt it.

J. M. PEEBLES, M. D – Vaccination a Curse and a Menace: With Statistics Showing its Dangers and Criminality – 1900

Science Fiction – Oil Painting by Jordan Henderson – 36×52 inches / 91×132 centimeters

Jordan Henderson lives in Washington State in the Northwest of the United States. He works in oil paints, and charcoals. A portfolio of his works can be viewed at either of his websites: Original Paintings – Fine Art Prints

Winter Oak
13 Jan 2023 | 6:31 pm

5. The Great Racket: the ongoing development of the criminal global system

by Paul Cudenec

My new book, The Great Racket: the ongoing development of the criminal global system, is a compilation of the more significant essays that I posted online during 2022, following the publication of my short philosophical book The Withway.

Currently available exclusively in pdf format, it can be downloaded for free here.

The Great Racket is a sequel to Fascism Rebranded: Exposing the Great Reset, which features some of my writing from 2018 to 2021.

I did ask myself whether it was useful to put together this volume, given that the contents are already available online, sometimes on more than one website.

But, on reflection, I feel that placing them together in one volume restores to each essay a sense of context that can be lost in the busy churn of the internet.

Even on a personal level, I find it interesting and consolidating to scan down the list of contents and track the path along which my research and reflections led me over an intense 12-month period.

I was reaching, intuitively, towards this overview for the whole period, I now realise. Even in the first piece in this collection, The Monstrous Truth (March 15, 2022), a contribution to The Acorn bulletin, I was effectively setting out my personal mission for the months ahead: "Eventually, after layer after layer of artifice has been peeled away, we will see the horrible truth about the psychopathic mafia and the physical and psychological slavery they have imposed on us for so long".

A key moment was the research I conducted into the man now known as King Charles III, who officially launched the Great Reset in 2020. In Charles' empire: the royal Reset riddle (April 15, 2022), I unearthed a staggeringly complex web of financial interests built around the infrastructures bearing the royal branding, including organisations and individuals involved in criminal activity.

It was in the following month's Empire of hypocrisy (May 15, 2022) that I really began to get to grips with the extremely close ties between the British Empire, rebranded The Commonwealth, and the worldwide "development" agenda behind the so-called Great Reset. I remarked that enabling the advance of private profit and the accumulation of "vast fortunes" was unmistakably a key part of The Commonwealth's mission and said that I could discern the vague outlines of a global network or entity whose centre was difficult to identify but whose key institutions clearly included the United Nations, the WHO, the WEF, the World Bank and the less-discussed Bank for International Settlements.

Centering people in smart cities (July 11, 2022) was another Acorn piece, taking a close look at a United Nations brochure of that name and concluding that the title would better be stated as "Imprisoning People in Digital Concentration Camps".

A Developing evil: the malignant historical force behind the Great Reset (August 2, 2022), is the text of a talk I gave to fellow freedom-fighters in Italy in the summer. Here I plunged deeper into the phenomenon of "development", starting from the way it had shaped my own life, and I concluded that what was being "developed" was, in truth, the money and power of those who had initiated and imposed the process.

Combined with my reading of Fredy Perlman, this investigation left me feeling, as I explained in Facing up to the crime in progress (August 8, 2022), that I was living within an ongoing crime, in which "we are all being reduced to the status of objects, human or natural capital, fit only to feed the dead-eyed totalitarian global greed-machine".

I have included two articles from The Acorn 76, published on August 16, 2022. The first, The truth can no longer be hidden, looked at the desperate attempts of the global power nexus, via its UNESCO agency, to discredit all analysis or questioning of its agenda.

The second, Eight rights gone wrong, explored the way in which manufactured phoney "rights", such as the "right" to be universally regarded as something that you are not, serve to restrict other people's real and fundamental rights to freedom and self-expression.

Puppets of power (September 6, 2022) explained that "the tiny gang of criminals with all the money that power can buy, and all the power that money can provide, want to hold on to their full-spectrum world domination" and looked at some of the techniques they use for controlling politicians and other key individuals.

We are looking today at the complete capture of state power by financial interests and the violent imposition everywhere of that illicit and non-consensual authority, I wrote in This odious global system (September 21, 2022).

I added: "It is a scam, a racket, which has gradually taken over the world's institutions to the point that its insatiable greed for ever more 'growth' and 'development' has been written into the legislative infrastructures of our society".

A crime against humanity; the Great Reset of 1914-1918 (October 14, 2022) looked at recent research on the First World War revealing that the horrific conflict was planned in advance by a powerful group which aimed to profit from it in many ways.

I noted the striking parallels between the last century's Great War and this century's Great Reset: "The war represented a sudden acceleration of 'modernisation', the process by which human beings are torn from all their belonging and turned into helpless and isolated victims of a rapacious system of exploitation".

I began Five thoughts on the global dictatorship (October 25, 2022) with a question: "Suppose, a few days after you read this article, a group of international bankers hold a historic press conference in Basle, New York or London. Here they announce that they are in fact the real rulers of the world, that the pretence of democratic nation-states no longer serves any purpose and that from now on we will be living under an undisguised global dictatorship intent on pushing us all, regardless of our wishes, into a worldwide transhumanist digital slave camp designed to maximise profit and control for these same bankers. Do you think that men and women across the world would simply shrug their shoulders, go back to work and tell themselves that they had better adapt to this New Normal?"

My answer was that no, they wouldn't, and it was not by chance that in the following article, System? What System? (November 18, 2022), I referred to Hans and Sophie Scholl of the White Rose underground resistance network in Nazi Germany, a regime which is one of the historical models for the authoritarian post-Reset world order.

In The dominance of self-interest and the ruling cult of evil (December 9, 2022), I speculate that the ruling criminal class have been forced to adopt an inverted spirituality in order to justify their sociopathic activities to themselves.

I note: "The struggle between them and the seekers of truth therefore incarnates, in the present time and on the human plane, the eternal battle between the forces of life and death, otherwise known as good and evil".

Finally, I have included Enemies of the people: the Rothschilds and their corrupt global empire (December 22, 2022), despite its length and the fact that it already exists as a separate pdf booklet.

It would have been odd to have missed it out, given that it was in many ways the culmination of the research featured in the rest of the year's output and that it tied together so many loose ends left dangling in previous essays.

If you find the book of interest and relevance, please share it widely!

[Audio version of preface]

Winter Oak
1 Jan 2023 | 8:36 pm

6. The Acorn – 79

Number 79

In this issue:

  1. A world without mothers?
  2. The Voice of the System
  3. Maasai warriors defend their land
  4. The wild spirit of freedom
  5. Herbert Read: an organic radical inspiration
  6. Acorninfo

1. A world without mothers?

Would any of us want to live in a world without mothers?

The question may sound absurd, but the eugenicists behind test-tube babies and surrogate motherhood now have their sights on genetic engineering and artificial wombs which would cut women out of the reproductive process.

This is the warning sounded in a powerful special edition of the French journal Ecologie & Politique, which has sparked some controversy (see below).

In their introductory article, entitled 'The obsolesence of birth', Mathias Lefèvre and Jacques Luzi write: "The creation of an artificial womb would confirm the disassociation, initiated by in vitro fertilisation, between the female body and human reproduction.

"It would no longer be a case of 'giving birth to the other' or 'bringing them into the world', but of 'producing a child' – if possible, without defects".

They trace the origins of the current threat to a "reductionist, mechanical and utilitarian representation of nature" which incited an "essentially totalitarian global programme".

This involved the construction of "a new, artificial world, judged to be better than the previous one, in the pursuit of order, enrichment and power. We call this programme 'industrialism'."

An important contribution to the journal comes from Silvia Guerini of the Italian group Resistenze al nanomondo, who is one of the founders of FINAARGIT, the international feminist network against all artificial reproduction, gender ideology and transhumanism.

In her article entitled 'A world without mothers?', she argues that while the current justification for the technology is on medical grounds, helping people who cannot have babies naturally, the long-term goal for the industry is no doubt to make artificial reproduction the norm.

As Luzi explains, the various branches of biotechnology "are the means by which techno-capitalism can push back the limits of its development by turning life itself into an infinitely-exploitable raw material.

"The biomedical grip on human reproduction is part of the general process of the commodification of life".

Industrialist greed-monsters cannot stand the thought that there are things we can do ourselves, for free, without them being able to extract any profit.

It would be in their financial self-interest if everyone was obliged to shop at their baby supermarkets, either because for some reason we were sterile or because it was simply no longer the done thing to indulge in dangerously unscientific and unhygienic natural reproduction.

Guerini suggests: "The use of your own body would be considered a sign of social inferiority and poverty. A natural mother would be considered potentially irresponsible, like mothers who currently opt for home birth, refusing the hospitalisation and medicalisation of the process… Natural childbirth would first be treated as irresponsible, then criminal".

Eugenics, so dear to 20th century totalitarians, is central to the artificial reproduction programme.

Guerini writes: "Remember that there can be no Medically Assisted Procreation (MAP) without the selection of spermatozoa and of embryos… When technoscientists get involved in the process of procreation they want to set the characteristics of each of these elements, choose them, modify them and determine the end result.

"The laboratory environment transforms the birth process into a technical operation: the embryo becomes a product to be selected, improved, rejected or transformed".

The grotesque direction in which this could take us is indicated by recent American-Chinese-Spanish experiments involving the fusion of genes to create half-human half-monkey embryos, she says.

Every phase of techno-industrial "progress" needs its cheerleaders and today these often seem associated with the "woke" left.

Guerini explains that there have long been some feminists, notably Shulasmith Firestone, who acclaim artificial reproduction as "liberating" women from "biological tyranny".

And she predicts that artificial wombs will be demanded, like MAP, as a "right" for everyone, including "transgender" people.

These are "false rights", says Guerini, and need to be exposed as such.

"Having a child cannot be claimed as a right, neither for a heterosexual couple nor for a homosexual couple, nor for a single woman or man. There cannot be a right to have a child. The capacity to generate life cannot be claimed as a new right by men who identify as women. Procreation can never belong to them".

Guerini notes that "the interests and the demands of the LGBTQ+ movement and of transfeminism on the subject of reproduction converge with those of the techno-scientific and transhumanist system".

Here, incidentally, she is echoed by Renaud Garcia, whose own contribuution to the journal describes such "woke" pseudo-radicals as "agents of social acceptability" for a techno-system "directed by the caste of possession, power and knowledge".

Guerini warns: "MAP, selecting embryos, experimenting on embryos, genetic modification and artificial wombs are all deeply-connected aspects of the same transhumanist project.

"Techno-scientific progress is constantly accelerating and ethical barriers are tumbling one after the other, bringing us closer to a new neutral and infinitely-modifiable species in a post-human and post-natural world.

"A world without mothers, which has definitively and totally expropriated women's bodies and their reproductive dimension, which has definitively and totally taken control of the life-creating process, which engineers the living and which dominates the evolution of the human species itself".

Garcia, for his part, argues that authentic environmentalists need to "denounce with all their strength the forces of artificial human reproduction and criticise its agents of social acceptability".

Otherwise, if they swallow all the manipulative propaganda, they will be unable to do anything to halt the advance of the ruthless techno-industrial system – "in other words, the crushing of human nature by the power of the machine".

Back to top

2. The Voice of the System

by Paul Cudenec

Just before Christmas I travelled 100 miles or so from my home to Aix-en-Provence for a significant political event.

This was the launch of a special edition of the review Ecologie & Politique, entitled 'Les enfants de la machine', Children of the machine (see above).

This focuses on the threat posed to humankind today by biotechnology, eugenics and transhumanism, with a particular focus on artificial reproduction.

The contributors who spoke at the event included Silvia Guerini of the Italian network Resistenze al nanomondo; philosopher Renaud Garcia; writer Bertrand Louart (whose latest book was reviewed in Acorn 78), Jacques Luzi of Bretagne-Sud University and representatives of Pièces et Main d'oeuvre, the technocritical outfit that published Alexis Escudero's 2014 book La reproduction artificielle de l'humain.

I found the talks, and indeed the articles on which they were based, extremely pertinent.

They amount to a multi-faceted condemnation of what the authors variously describe as "biocapitalism", "the technocratic order", and the "abandonment of the body".

Like Jennifer Bilek in the USA, they also see a link between Big Bio's transhumanist agenda and the "transgender" phenomenon.

This, of course, is currently one of the system's holiest of holy cows and Garcia asks how it can be that the issue has taken on such visibility, and thus such apparent importance, in contemporary society.

He writes of the media messaging, the propaganda coming from international partnerships, the psychological state of activists, industrial interests and a cultural mutation and says he finds it "impossible for the moment to establish an order of priority".

I would venture that the industrial and financial interests clearly lie behind all the media and institutional propaganda which has artificially manufactured a cultural mutation and fanatical authoritarian mindset.

Garcia tells the story of the late academic and psychiatrist Colette Chiland who worked with "transgender" individuals and wrote about the "illusion" rather than the reality of changing sex.

As a result she was "the victim of an intimidation operation that started at 7 o'clock each morning" and  she was dragged through the mud by national left-liberal newspaper Libération.

Garcia remarks that to call somebody a "transphobe" is essentially to scream "shut up!" and wonders where "the real fascists of our times" are to be found.

Having personally witnessed both Garcia and Escudero being (separately) hate-mobbed for daring to challenge techno-capitalist orthodoxy in a left libertarian venue, I was half expecting to encounter a picket outside the event in Aix.

But it turned out that the inevitable attack had already taken place the day before, via an allegedly "environmentalist" website.

Four members of Ecologie & Politique's editorial committee were given a slot on the Terrestres site to condemn the excellent special issue of their own publication.

As I read their nasty smear piece, I was overcome by a strange feeling of recognition.

I knew this tone, this technique – I was listening to the familiar Voice of the System.

This voice never argues with those who challenge its so-called truths, nor does it present its objection in terms of a disagreement.

Instead, it invariably condemns the objects of its hatred as morally bad and connected to everything else that it has already declared to be beyond the political pale.

So it is that these thought-police authors slap the label "reactionary" on the rebel writers.

They don't at all appreciate the contributions of Guerini and Luzi, but particularly single out Garcia, saying that his article comes at the same time as "the rise of the extreme right" across Europe – thus insidiously trying to imply that he is part of this rise!

They go on to talk about attacks and even murders of minorities, as if to suggest that this is somehow the fault of people who dare challenge the system's woke propaganda and its role in promoting the transhumanist agenda.

And the inquisitors don't stop there, dropping in references to "nostalgists for fascism" taking power in Italy and 89 "extreme right MPs" winning places in the French Parliament, all for the purpose of saying that Garcia and the other dissident voices have a moral duty to shut up and toe the authorised "left-wing" line.

"The alliance between feminist movements, LGBTQI movements and environmental movements can only be made by getting rid of a retrograde vision of nature, including human nature", they declare.

There's the vitaphobic ideological agenda laid bare in one sentence!

Because the dissident position does not correspond to their official Central Committee version of left-wing thought, the authors invoke the oft-cited threat of "convergences" and "confusion" between "left" and "right" critics of the system they defend, giving two gratuitous namechecks to French New Right thinker Alain De Benoist without feeling the need to demonstrate the slightest relevance to the question in hand.

By littering their article with names and labels that frighten their target readership, without any factual justification, the witch-finders seek to discredit and marginalise their opponents by foul means.

They even condemn the cover of the journal, a drawing of a mother and child, as reflecting "an iconography instrumentalised by conservative currents" and find their opponents guilty of the serious thoughtcrimes of "giving credit to conservative arguments surrounding gender and promoting a fatalistic vision of technical and scientific evolution".

On a lighter note, their repeated use (five times!) of the term "problématique", to describe views with which they do not agree, made me laugh out loud, reminding me of Francis Aaron's excellent music video 'Problematic'.

Having marvelled at the utter dishonesty of this attack on dissident views, I thought I would have a quick look at the identities of the four smear-mongering authors.

The first, Renaud Bécot, is an "expert" from the Fondation Jean Jaurès, a "progressive think tank" funded by the French state and considered to be close to the Macron regime.

The second, Fabrice Flipo, is a senior researcher at Telecom EM, which "trains innovative managers and entrepreneurs who are open to the world and who will guide organizations through the digital, energy and ecological, economic and industrial transitions that will be at the heart of tomorrow's society" and is the business school of the Institut Mines-Telecom, a public-private body which boasts a "dual governance structure" in which the French State's supervision is "complemented by the participation of large companies".

The third author, Laurent Garrouste, is a state-employed inspector who is also a member of the Fondation Copernic, a purportedly radical organisation that regards Covid "vaccines" as a "great success" and demanded that they be rolled out universally.

And the fourth voice of the system is Benoît Monange, director of the Fondation de l'écologie politique, French partner of the Green European Foundation, which is funded by the European Parliament and is very interested in smart cities.

Say no more!

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3. Maasai warriors defend their land

This article is taken from the No Deal for Nature campaign's latest newsletter.

After months of repression faced by the Maasai in Loliondo, on June 7 the Tanzanian government sent in the military to evict thousands from their ancestral lands for elite tourism backed by the UAE Royal Family.

Many Maasai did their utmost to fight back with what arms they had at their disposal.

As a result of the military operation, thousands of Maasai together with their livestock were dispossessed and displaced, with many forced to flee over the border in Kenya to seek medical attention refused to them by Samia Suluhu's anti-Maasai regime.

For detailed insight into the Maasai struggle against colonial conservation in Tanzania, we highly recommend the blog of Susanna Nordlund who has been following events in Loliondo for many years.

Following international outcry over the evictions, the Tanzanian government released a propaganda video entitled 'Ngorongoro and Serengeti Shall Never Die, The Truth About It', inspired by the 1959 Oscar-winning German documentary film 'Serengeti Shall Not Die' written and directed by Bernhard Grzimek.

We recently had the honour of speaking with Paul Ole Leitura, a Maasai from Loliondo whose friends and family have been directly impacted by the state-sanctioned violence. He recounted the many hardships faced by the Maasai in the wake of June's evictions and ongoing livestock seizures. He requested that we share the following message.

"As we talked about, the weather has caused a very dry season and the livestock has died some of the remaining livestock have been caught by conservationists and sold at the beginning of this month, more than 1700 cows were caught and sold, causing more than 20 poverty.

"The situation of poverty is increasing due to herders taking away their land. The result is the avoidance of hunger and children not being able to go to school due to a lack of basic needs. The best way to help herdsmen at the moment is to enable them to get food and other basic needs for children to be able to attend school, especially considering that Maasai families depend 100% on livestock to earn income and run their daily lives".

Here are some ways of showing support and solidarity.

Provide direct support to those displaced. Get in touch via email at nodealfornature@protonmail.com if you are able to help.

Donate to this crowdfunder.

Protest at Tanzanian embassies, consulates, etc.

Support a tourism boycott of "wild Tanzania".

Sign Paul's petition addressed to the Tanzanian President.

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4. The wild spirit of freedom

As the term "social distancing" so clearly reveals, the Covid crisis was meant to separate us from each other, to replace organic horizontality with a pathological vertical dependence on medical, technocratic and political authority.

Fortunately, it didn't really work and in many cases had the opposite effect, pushing people out of their isolation to seek links, both local and virtual, with like-minded others.

It has also seen the emergence of what can only be described as a new oppositional consensus, a recognisable cluster of values and opinions which does not correspond to previous "political" classifications.

There are, we were interested to see, definite parallels between the Winter Oak worldview and that of Nowick Gray, a writer in British Columbia, Canada, as expressed in his book Metapolitical: Practicing Our Human Future.

For instance, writing about the outlawing of dissent, he observes that this has been shunted "into the hell-realm of 'hate speech', 'dangerous extremism' and 'domestic terrorism'".

He adds: "The opponent, if one deigns to call it 'the deep state', is by nature hidden. Propaganda works not only by repetition but also deceit.

"The web of self-reinforcing lies, each covering for another, extends to infect an entire, trauma-based civilizational paradigm, whole classes of media and bureaucratic and academic functionaries, even whole populations fed steady diets of controlled narrative and distraction, from birth.

"This 'mind virus' serves to conjure one kind of cloak of invisibility, serving as cover for the geostrategic conspiracies at play behind the headlines.

"And so a chief weapon against it is to expose the lies, the contradictions, the conflicts of interest: to strip the emperor of his false-flag clothes".

It is interesting how a characteristic of the emerging resistance is to combine hard-headed analysis of real-life conspiracies such as the Gladio false-flag terrorist network with a sense of spirituality, as is the case with Gray.

In one fine passage he says: "Attuned to the wild spirit of freedom within, we embark on a journey of self-discovery, revealing doors of creation and transformation—of ourselves, and of the world we once called home. The wild is calling us back now… back to all we might be".

And, of course, in the face of a system which has declared war on life itself, he sources hope from the living organism to which we all belong.

"What the technocrats forget is that nature, wounded and shunned, will never lose its primary place as the ultimate arbiter of our human reality.

"The natural Earth is the final judge and jury of all these crimes against her and her humanity".

Nowick Gray, Metapolitical: Practicing Our Human Future (Salt Spring Island, BC: Cougar Webworks, 2021)


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5. Herbert Read: an organic radical inspiration

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

herbert read2

"Deep down my attitude is a protest against the fate that has made me a poet in an industrial age"

Herbert Read (1893-1968) was a prominent intellectual, poet and anarchist who, while championing modern British art, was strongly critical of capitalist modernity.

He was a strong supporter of the anarchist struggle in Spain, co-founded the Institute of Contemporary Arts in London and was a friend both of George Orwell and of Carl Jung, whose works he published and whose philosophy deeply influenced his mature thought.

Like Orwell, Read refused to let his work and activities be restricted by any external political line, insisting instead that "it is perfectly possible, even normal, to live a life of contradictions". (1)

Read's roots in rural Yorkshire meant he always had an affinity for nature and the countryside and a dislike for the world of industrial capitalism.

He despaired of living in what he termed "this foul industrial epoch", (2) which, as he understood even then, was "a disaster that is likely to end in the extermination of humanity". (3)

yorkshire industryTo find oneself living in such a nightmarish world obviously had a deep effect on one's own state of mind and relationship to society. Declared Read: "Deep down my attitude is a protest against the fate that has made me a poet in an industrial age". (4)

He said the modern poet did not write for fame nor for money, but to express his own bitterness at the disparity between "the ugliness of the world that is and the beauty of the world that might be". (5)

He was trapped in a mechanical civilization, surrounded by steel cages and the futile voices of slaves, wrote Read. "To be part of civilization is to be part of its ugliness and haste and economic barbarism. It is to be a butterfly on the wheel. But a poet is born. He is born in spite of the civilization.

"When, therefore, he is born into this apathetic and hostile civilization, he will react in the only possible way, he will become the poet of his own spleen, the victim of his own frustrated sense of beauty, the prophet of despair". (6)

Read saw clearly that industrialism was not just damaging to the natural environment and our physical health, but also to our ways of thinking and being, separating us from the very basis of our existence.

He wrote: "It is as simple as that: we have lost touch with things, lost the physical experience that comes from a direct contact with the organic processes of nature… We know it – instinctively we know it and walk like blind animals into a darker age than history has ever known". (7)

As an art critic, Read had long been an enthusiast for modern art as an expression of the contemporary human spirit in all its disconnected and industrialised agony.

George Woodcock explains that he had hoped it would awake humanity to "growing threats to the quality and even the existence of human life, posed by unrestrained technological development", but that Read had plunged into pessimism and "the emergence during the 1960's of something approaching despair as he realizes that the new movements in painting, and particularly Pop Art, are themselves infected by the disintegration from which society as a whole is suffering". (8)

In the face of this modern disintegration, Read developed an anarchist philosophy based on the idea of an alternative "organic society" (9). As he explained in The Philosophy of Anarchism: "There is an order in Nature, and the order of Society should be a reflection of it". (10)

This natural organic order did not just exist in the physical structure of our world, Read realised, but also extended into our own minds – which were, after all, part of the selfsame physical natural reality.

mandalaWoodcock tells how Read had "an apocalyptic experience" of personally seeing the form of the ancient mandala, the symbol of the self as a psychic unity, appear spontaneously in modern children's artwork.

At that point it struck him that there existed "a collective unconscious which is in harmony with nature but out of harmony with the world created by abstract systems and conceptual thought". (11)

This collective entity, a living being on another level to that of the individual, obviously had to have some way of "thinking", which was where poets, artists and the rest of human culture came in.

Read wrote about this process, and the way it fitted in perfectly with anarchist thinking, in his 1960 book The Forms of Things Unknown.

He explained: "We are to be kept alive in more than one sense: first as individuals, then as communities, and finally as a species. To keep ourselves alive as individuals we must practise mutual aid – that is to say, we must form communities.

"It now begins to look as though, in order to keep alive as communities, we must practise mutual aid at the community level, and eventually as a species. In order to practise mutual aid, we must communicate with one another…

"The idea that words and symbols could be used positively, as synthetic structures that constitute effective modes of communication, does not seem to have occurred to our leading psychologists.

"Myth and ritual, poetry and drama, painting and sculpture – they have treated these creative achievements of mankind as so much grist for the analytical mill, but never as conceivably the disciplines by means of which mankind has kept itself mentally alert and therefore biologically vital". (12)

For this communicative mutual aid to work, a society needed a living culture and "there is no culture unless an intimate relationship, on the level of instinct, exists between a people and its poets". (13)

Read came to see the role of the individual artist within the context of the wider living cosmos of which she or he was part. "The artist is merely a medium, a channel, for forces that are impersonal", (14) he wrote.

He depicted the spontaneous emergence of a psychic energy which, passing through the brain, expressed a variety of forms, "the typal forms of reality" (15) by which the universe existed. By giving them a shape and presence on the worldly plane, the artist therefore made these principles comprehensible to other human beings.

This organic functioning of human culture could never be possible under capitalism, where everything was reduced to the desire for money. But neither, saw Read, could it be possible under statist Marxism, which rejected any "mystical" anarchic ideas of organic collective entities.

He wrote: "It will be said that I am appealing to mystical entities, to idealistic notions which all good materialists reject. I do not deny it. What I do deny is that you can build any enduring society without some such mystical ethos.

"Such a statement will shock the Marxian socialist who, in spite of Marx's warnings, is usually a naïve materialist. Marx's theory – as I think he himself would have been the first to admit – was not a universal theory. It did not deal with all the facts of life – or dealt with some of them only in a very superficial way". (16)

tree and roots2

Read's organic vision of life was relevant not just for society as a whole, but also for his own personal understanding of what it meant to be an individual human being, doomed to a mortality which some can only see as absurd.

He saw himself as a metaphorical leaf on a collective tree: "Deep down in my consciousness is the consciousness of a collective life, a life of which I am part and to which I contribute a minute but unique extension.

"When I die and fall, the tree remains, nourished to some small degree by my brief manifestations of life. Millions of leaves have preceded me and millions will follow me; the tree itself grows and endures". (17)

As an anarchist, Read's spirituality was not of the passive, quietist variety too commonplace today, as he was keen to stress.

He wrote: "Faith in the fundamental goodness of man; humility in the presence of natural laws; reason and mutual aid – these are the qualities that can save us.

"But they must be unified and vitalized by an insurrectionary passion, a flame in which all virtues are tempered and clarified, and brought to their most effective strength". (18)

1. Herbert Read, cit. George Woodcock, Herbert Read: The Stream and the Source (Montreal/New York/London: Black Rose Books, 2008) p. 4.
2. Herbert Read, Poetry and Anarchism, cit. Woodcock, p. 214.
3. Read, cit. Woodcock, p. 232.
4. Read, cit. Woodcock, p. 206.
5. Herbert Read, Phases of English Poetry, cit. Woodcock, p. 70.
6. Ibid.
7. Herbert Read, The Contrary Experience, cit. Woodcock, p. 53.
8. Woodcock, p. 202.
9. Herbert Read, The Philosophy of Anarchism, cit. Woodcock, p. 197.
10. Read, The Philosophy of Anarchism, cit. Woodcock, p. 192.
11. Woodcock, p. 246.
12. Herbert Read, The Forms of Things Unknown: Essays Towards An Aesthetic Philosophy (New York: Horizon Press, 1960) pp. 95-96.
13. Read, The Forms of Things Unknown, p. 198.
14. Read, The Forms of Things Unknown, p. 61.
15. Read, The Forms of Things Unknown, p. 63.
16. Read, The Philosophy of AnarchismThe Anarchist Reader, ed. by George Woodcock, (Glasgow: Fontana, 1986) p. 74.
17. Read, The Contrary Experience, cit. Woodcock, pp. 50-51.
18. Read, The Philosophy of Anarchism, cit. Woodcock, p. 235.


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6. Acorninfo

With "climate justice" pretty much an official ideology across the world, it might seem suprising that the British state chose to use the new authoritarian powers it granted itself under the Police, Crime, Sentencing and Courts Act 2022 to jail a Just Stop Oil protester for six months for the new offence of causing a "public nuisance". Perhaps some light is shed on the matter by the fact that the protester in question, Jan Goodey, is not one of the fake-green Greta clones often associated with that movement, but a genuine freedom-loving anti-industrial environmentalist who is a regular contributor to The Acorn… Solidarity with our friend Jan!

* * *

"We've moved beyond the dichotomy of left and right. New battle lines are slowly emerging where those of us who value community, solidarity, attachment, connection, nature and spirituality are standing against the techno-fascist elites who want to shred every vestige of our humanity". Hear, hear to that analysis from our comrades at The Stirrer!

* * *

"If it turns out that the Covid-19 orthodoxy was wrong, articles such as 'Using social and behavioural science to support COVID-19 pandemic responses' might end up reading as the longest intellectual suicide notes in history for those academics involved", writes UK dissident Dr Piers Robinson. Let's hope so!

* * *

"Oh, how quickly the conditioning takes effect. Oh, how quickly the freedoms flit away with nary a second glance. Oh, how quickly the world becomes an internment camp—its invisible walls constructed by our collective learned helplessness—with rules about when, where, and what you can do, and we all line up for our allotted portions, saying please and thank you all the way". This four-minute video from Margaret Anna Alice and Tonika of Visceral Adventure is well worth watching and sharing with the unconvinced.

* * *

This 2020 video interview with Jennifer Bilek is a good place to start if you want to inform yourself about the dubious origins and sickening activities of what she accurately terms "the gender identity industry".

* * *

When they talk about The Science should they really be talking about The Marketing? This is one of many very relevant questions posed in a new 25-minute video by the Book of Ours team, entitled The Reason: Redux. "When did we stop asking what people died of? About 61,000 lives perished. This is significant and something that we should all be addressing".

* * *

"I have said to myself a thousand times that I should be happy if I were but as ignorant as my old neighbor, and yet it is a happiness I do not desire". A thought-provoking short story by Voltaire, The Good Brahmin, is presented on Nevermore Media's substack site.

* * *

The Acorn's prediction for the year ahead: growing awareness of, and opposition to, the global techno-fascist agenda, including direct action like this torching of tea-picking machines in Kenya or this arson attack on Smart City infrastructure in England, will prompt desperate and draconian counter-measures by the authorities which will, in turn, incite further widespread resistance, unleashing a spiralling process which will before long result in the crumbling and collapse of the entire system. HAPPY TWENTY TWENTY FREE!

* * *

Acorn quote:

"The people, the thinkers, the poets are a powder keg, loaded with spirit and the power of creative destruction".  Gustav Landauer

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

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Winter Oak
27 Dec 2022 | 11:09 am

7. Enemies of the people: dictating the future

by Paul Cudenec

The last three gruelling years have forced many of us to look a lot harder at who exactly is pulling the strings in this increasingly unpleasant world.

One name that has cropped up time and time again in my own research (see here and here for instance) is that of the Rothschilds.

Having taking a closer look at their history and activities, I realised I had to share my findings with others and so I wrote an in-depth article which is now available here as a 100-page pdf booklet.

There is something of a taboo around criticising this powerful ultra-rich family and those who do so tend to find themselves labelled "anti-semitic".

However, as I explain in the booklet, I am not singling out the Rothschilds because they are Jewish, but rather in spite of that fact.

It would have been a thousand times easier to have written about them if they had been one of Europe's many historical Roman Catholic or Protestant banking families: nobody would have imagined for a moment that my criticisms applied to all or even most Catholics or Protestants.

But these other dynasties have not played the same central role in creating all that is worst in our contemporary world and so it was on the many sins of the Rothschilds that I was nevertheless obliged to focus, under the following headings:

Preface [AUDIO]

I. Amassing great wealth [AUDIO]

II. Putting themselves before others [AUDIO]

III. Profiteering from war after war [AUDIO]

IV. Grabbing the infrastructure [AUDIO]

V. Exploiting humanity, destroying nature [AUDIO]

VI. Corrupting political life [AUDIO]

VII. Using royalty [AUDIO]

VIII. Privatising power [AUDIO]

IX. Imposing global control [AUDIO]

X. Keeping it all secret [AUDIO]

XI. Switching to authoritarian mode [AUDIO]

XII. Dictating the future [AUDIO]

XIII. Enough is enough! [AUDIO]

All this is obviously too long to post as a single article, but here is the penultimate chapter, which is particularly relevant as regards what is facing us all as we approach 2023. And I do urge you to read the whole booklet!

Dictating the future

Without going so far as to pin the blame for the current techno-authoritarian agenda of the so-called Great Reset entirely on the Rothschilds, it is possible to state quite categorically that they are fully aligned with it.

The Rothschilds are, for instance, involved in impact investment, the insidious means by which speculators aim to turn human lives into digital commodities, both through the Asset Management division of Rothschild & Co, with its "social impact investment fund", and via their St James's Place Charitable Foundation.

And historical loan-based links between the Rothschilds and the papacy (the 1906 Jewish Encyclopedia described the Rothschilds as "the guardians of the papal treasure") were reinforced in 2020 with the partnership between the Vatican and Lynn Forester de Rothschild's Coalition for Inclusive Capitalism, which very much shares the Davos worldview.

The gold and diamonds of southern Africa provided an important boost to Rothschild wealth more than 100 years ago and since the 1950s they have again been focusing on the potential profits to be extracted from that continent.

In 1957 Guy de Rothschild gave a speech announcing that the Rothschilds were playing an active part in the COFIMER project involving mining and energy interests in Africa.

He added: "You will know that immense natural resources in western and equatorial Africa, in Madagascar and in the Sahara will shortly be subject to exploitation, thanks to some very significant financial creations in which our partners, both European and American, will be participating". [1]

This interest led to Edmond de Rothschild becoming the key player behind the World Conservation Bank, later renamed Global Environment Facility (GEF), the moving force behind the current fake-green conservation movement trying to throw African pastoralists off their land in the name of "protecting wildlife".

The Corbett Report explains that the idea for an international "conservation" bank had been around for some time before France put forward a formal proposal at a joint ministerial meeting of the IMF in 1989.

"The project was put under the umbrella of the World Bank and by 1991 the World Conservation Bank was formally established".

It adds that the GEF has made and co-financed tens of billions of dollars worth of grants and "is the funding mechanism for five different UN conventions, including the United Nations Framework Convention on Climate Change".

As well as establishing so-called "protected areas" it has funded Chinese companies producing solar cells and wind farm technology.

Biotech and the associated transhumanist movement are a central part of the global agenda built around the UN Sustainable Development Goals, impact investment and the digital concentration camps known as smart cities.

A very significant pioneer in this domain was Victor Rothschild, who worked for MI5 and for Royal Dutch Shell as well as for N. M. Rothschild & Sons.

According to the Rothschild archives, he was "a valued adviser on intelligence and science to both Conservative and Labour Governments" and even in his senior years worked as a security adviser to Rothschild friend Margaret Thatcher.

They add: "In 1981, Victor established Biotechnology Investments Limited which became one of Europe's leading specialist biotech investment companies".

A news report from 1999 states: "Two of the largest biotechnology investment groups in the UK are negotiating a merger. Biotechnology Investments Limited (BIL; London) and International Biotechnology Trust (IBT; London) – both divisions of Rothschilds (London) – are looking to broaden their investment portfolios by merging".

The Rothschilds' IBT says on its website that it "offers investors access to the fast-growing biotechnology sector" and that it is managed by an associated entity called SV Health Managers LLP – "We seek breakthroughs that have the power to change the lives of millions".

Predictably, in view of the Rothschilds' intimacy with UK governments, their biotech firms were involved in the country's "response" to Covid.

IBT proudly relates that its investment manager Kate Bingham, who is also a managing partner of SV Health Managers, was in May 2020 "appointed Chair of the UK Vaccine Taskforce reporting to the Prime Minster to lead UK efforts to find and manufacture a COVID-19 vaccine on a six month engagement stepping down as Chair in December 2020.

"On December 8th 2020 the UK started COVID-19 vaccinations – the first Western country to do so. She was awarded a DBE in the Queen's Birthday Honours in June 2021 for services to the procurement, manufacture and distribution of COVID-19 vaccines".

There was some controversy around Bingham, not least the less-than-transparent recruitment process that landed her this crucial role.

The Observer reported at the time: "As Kate Bingham, chair of the vaccine taskforce, came under sustained scrutiny over the £670,000 budget she had allocated for public relations consultants, attention switched from her suitability for the role to her connections to the Conservative government.

"Managing partner of a private equity firm, SV Health Investors, involved for 30 years in pharmaceutical investment, she is also married to a Tory MP, Jesse Norman, who was at Eton at the same time as Johnson, and she went to private school with Rachel Johnson, the prime minister's sister".

Rothschild employee Bingham, a self-declared "venture capitalist", has been back in the news more recently.

She was quoted by The Guardian on November 30 2022 as warning that the UK was "not in a significantly better place to deal with a new pandemic".

The report credits Bingham with "putting the UK on the front foot for early deployment of vaccines during the pandemic" and says she is calling for an "expert leader" to coordinate the country's future vaccine policies.

It doesn't specify whether she has herself in mind!

The most blatant embrace of the Great Reset by a Rothschild concern probably comes from the Edmond de Rothschild entity which is based in Geneva, Switzerland, but boasts a "global presence", with offices in Belgium, France, Germany, the UK, Israel, Italy, Luxembourg, Monaco, Portugal, Spain, the Netherlands and the United Arab Emirates.

It uses the same pompous tone deployed by Klaus Schwab of the WEF, also coincidentally based in Switzerland with a global presence, when it declares: "We are bold builders of the future".

It adds, tellingly: "At Edmond de Rothschild, we believe that wealth is what tomorrow can be made of".

The Swiss-based Rothschilds happily endorse the whole Fourth Industrial Revolution circus in the form of "Farming 4.0", "Digital Lifestyle", "Cybersecurity" and "Sustainable Governance". [352]

They are also very interested, as already mentioned, in "human capital" and when Ariane Rothschild took over the group in 2015 she reinforced its impact investment strategy.

In her message to the group's 2021 Annual Report, we learn that it has established a strategic partnership in the realm of "innovative food", technology linked to "alternative proteins", new agricultural systems and the creation of "digital solutions" to nutrition. [2]

Referring, in good Schwabian style, to the "deep and irreversible impact that the pandemic has had on our ways of living", Rothschild assures investment clients that she and her team will remain a step ahead of "the major growth tendencies of tomorrow".Are we really going to allow this tiny group of ultra-wealthy sociopaths to dictate the future of billions of men, women and children across the world, confining us to a miserable and denatured state of techno-totalitarian slavery?

Download the full booklet for free, keep it safe, read it at your leisure and, if you like it, share it with others!

[1] Jean-Jacques Laurendon, Jean Bouvier, Les Rothschild (Brussels: Editions Complexe, 1983), p. 321.

[2] Translated from the French-language document.

Winter Oak
9 Dec 2022 | 12:40 pm

8. The dominance of self-interest and the ruling cult of evil

by Paul Cudenec

I write in The Withway about the way in which our civilization has taken a seriously wrong turn and is heading away from all that is good and proper towards the disaster of separation and destruction.

I also describe the way in which the individual can help us all rejoin the right path by becoming what the Indian metaphysician Sri Aurobindo terms "a channel for the infinite force divine".

The inner rediscovery of withness on the highest metaphysical plane changes everything about the way we see the world around us, its light illuminating our understanding and informing our action on every level.

What I don't explore in the book is what could be happening in the minds of those individuals who are relentlessly pushing humankind away from the light, down the wrong path.

It is hard for most of us to understand how it could be possible for fellow human beings to deliberately cause large-scale suffering, heartbreak, fear, war and misery.

I have been trying to work out what could have turned such people into what they have become.

Self-interest can, in itself, be a natural human and animal tendency, reflecting the basic need for self-preservation and survival.

But it seems to me that the problem comes with the dominance of self-interest, that is to say the pursuit of self-interest without any framing context of ethics or morality to limit its extent.

All ultra-wealthy groups, whether monarchs, aristocrats or financial oligarchs, had a starting point, when one of their ancestors split away from society as a whole to become richer and more powerful than those around them.

This first pioneer could well have been motivated by a sense of morality based on previous history: perhaps they felt their family had been unfairly treated by someone in power or by the community as a whole.

Their pursuit of self-interest would therefore be that of the underdog, who feels that it is justifiable to be a little ruthless or a little sneaky, to break a few little rules, in order to get their own back, to get their just rewards.

The next generation, being close to this person, would still feel that sense of vindication, together with pride at their family's achievement.

The third generation, however, would experience the rise to riches as a fait accompli and their pride would harden into something more like arrogance, the belief that their status was their birthright, something they deserved simply for being who they were.

Over time, this arrogance could take the form of philosophical theories to explain and justify their superior position, whether a pseudo-religious "divine right" to rule over others or a pseudo-scientific Social Darwinism insisting that in a dog-eat-dog world it is the "fittest" dog who will survive and prosper.

They might come to see their sociopathic behaviour as a sign of superiority, of an elevated level of shrewdness, adaptation and intelligence.

At the same time, these powerful groups might try to present the maintenance and expansion of their wealth as something laudable, for the good of all.

They might rebrand their empire of exploitation as a "Commonwealth of Nations", describe their pillaging and destruction as "development", wrap up their agenda for transhumanist techno-slavery in the colours of the rainbow and declare it to be sustainable, inclusive and equitable.

However, I suspect that this kind of justification for their control is for public consumption only.

While the powers-that-be undoubtedly really believe they are superior to the rest of us and thus have the right to rule over us, they cannot really believe that they are acting in our best interests.

If, as an insider, you are aware of the cynical way in which you and your associates trample over people's lives in order to achieve your goals, a personal sense of morality is a dangerous thing.

What happens when it becomes impossible to completely repress the inner realisation of what you are doing, when the thin shell of justification collapses and you, the insider, become aware of the utter depravity of your role in society?

What does such a person do at this point? Remove themself from all harmful activity and try to make amends for the damage they have done?

There must be some who have taken this brave path, but it is much easier to continue your heady trip of power and prestige and to re-invent your personal sense of "morality" to match your activities.

The first step in this direction is the traditional ruling-class declaration of superiority over the ignorant and incapable masses, but this stance also requires a certain paternalistic sense of care for the well-being of your peasants.

When even this last vestige of moral duty towards those "beneath" you has been swept away by the acceleration of insane social destruction, another formula is needed to internally explain and justify your actions.

I suspect that, at this stage, these people consciously adopt an inverted sense of morality in which their wrong-doing makes sense.

They embrace a false "religion" based on a twisted delight in doing wrong, in causing harm, in destroying and raping and murdering.

In this way, they no longer have to cope with repressed guilt, no longer have to internally face up to the consequences of their actions.

Theirs is a cult which is tailor-made for the psychopaths that they are, and that deep down they know full well they are.

By introducing others into their sect, and infecting them with its anti-values, they drown their own sense of personal badness in a general stinking flood of depravity.

Although this cult is born of self-interest, and holds self-interest to be a supreme end, it in fact takes its adherents beyond the pursuit of their own self-interest.

It takes them to a place of doing bad things, the worse the better, merely for the sake of it.

This inverted "spirituality" turns the practitioners into upside-down versions of the seekers described by Aurobindo.

Rather than channelling the forces of light, nature, beauty, truth and life, they channel the forces of darkness, artifice, ugliness, lies and death.

Since we are still talking about human beings, it would be inaccurate to say that such persons are actually "evil", any more than the holiest of human beings can ever become totally "good".

But, in their submission to badness, they are allowing themselves to become channels for the negative cosmic energy sometimes known as Ahriman, sometimes as Satan.

The struggle between them and the seekers of truth therefore incarnates, in the present time and on the human plane, the eternal battle between the forces of life and death, otherwise known as good and evil.

It is obviously of untold importance, on every level, that we mobilise in vast numbers to join this epoch-shaping struggle.

Even if it is true that good will always ultimately defeat evil, our active participation is a necessary ingredient in the self-realisation of that apparent inevitability!

In order to play our necessary part, we are going to have to become capable of channelling the life force in the most direct and powerful way possible.

We have to strip away all the layers of fear, doubt and misunderstanding that have been wrapped around us throughout our lives.

We have to stand tall, resolute and pure, ready to give everything that we have and everything that we are.

And, most of all, we have to shake off the dominance of self-interest that can lead us so badly astray.

[Audio version]

All illustrations by Hieronymus Bosch (1450–1516)

Winter Oak
2 Dec 2022 | 6:00 pm

9. Resisting techno-tyranny: a dialogue

This conversation between Paul Cudenec and the Italian group Resistenze al nanomondo was first published in the July 2022 issue of the printed journal L'urlo della Terra and has recently also been made available online, again in Italian.

1. Resistenze al nanomondo: Can you can tell us about your story, your path, when you started developing a critique of techno-scientific developments and what thinkers you learned from?

Paul Cudenec: I don't think I could separate my critique of techno-scientific developments from the rest of my opinions and analysis. I have been an anarchist for 30 years now, but even before then, in my youth, I felt a strong instinctive aversion to high-tech consumer society. On the one hand it was associated with everything that I most disliked – big business, the state, the military, authority and control in general. On the other hand it stood against everything that I most appreciated – nature, freedom, community, a sense of historical and cultural continuity. The arrival of CCTV cameras in England was a wake-up moment for me. I worked at the time as a journalist with a local newspaper in one of the first towns to have cameras installed and, since I knew for a fact that there was very little crime there, it was clear to me that this project was nothing to do with fighting crime, as was claimed, but was the roll-out of something much more sinister. I wrote a punk song about this in the mid-1990s (which I put online last year), warning about "the cameras that steal our liberty" and the techno-tyrants who were going to scan our DNA, put microchips in our brains and turn us into robots. With the local anarchist group, which I subsequently helped to create, we used to hold annual protests against the cameras, marking the anniversary of their installation as "Big Brother's Birthday".

As you will gather from the above, George Orwell was, unsurprisingly, an influence on me. The history of the Luddites was another inspiration (via Kirkpatrick Sale among others), along with anarcho-publications like Green AnarchistSchNEWSDo or DieAnarchy: A Journal of Desire Armed and various EF! publications. I also read David Watson's Against the MegamachineFredy Perlman's Against His-story, Against Leviathan, the Unabomber Manifesto plus a lot by John Zerzan and Derrick Jensen. I have more recently been influenced by reading the likes of Miguel AmorósJacques EllulTheodore RoszakCharlene SpretnakRenaud Garcia… But intertwined with that thread of my self-education have been other inspirations. The English nature mystic Richard Jefferies has been very important to me, as has René Guénon, who combined his metaphysics with a strong critique of modernity. I have also read elsewhere about sufism, Taoism, comparative mythology, English folklore, Indian philosophy, German idealism, Jewish anti-capitalist romanticism, Jungian psychology… What interests me, above all, are the connections between these accounts and traditions, or rather, perhaps, the new space that is opened up for our reflection when we consider them together, in the same conceptual context.

2. Resistenze al nanomondo: The Great Reset is a theme that you have dealt with a lot in your texts, we could say since the beginning of Davos's work on the declared emergency. We now know that this elite largely no longer even hides its intentions and projects. Even before the declared pandemic, it has always been evident that emergency contexts, real or presumed, accidental or created ad hoc, always represent an excellent opportunity for the techno-scientific system to consolidate. Environmental disasters like Fukushima represent for the Left and for many environmental thinkers contradictions that will eventually tie them in knots. The past, and above all recent history, teaches us instead that the Great Reset feeds on these disasters, cannot do without them and will therefore do everything to ensure that there are always new ones, not only considering them as a continuous business, but also as a universe of meaning from which to draw inspiration: from this point of view the declared pandemic should have taught us a lot. This obviously also applies to the economic turmoil, often caused by the environmental disasters themselves, which represent an excellent opportunity for radical changes carried out with the help of techno sciences. As you wrote, this will lead to the embrace of specific technological innovations in the public and private sphere so that future generations can meet the new needs that the Great Reset will require by fueling new markets – but not only this – that revolve around towards digital innovations, electronic strategies, teleworking, artificial intelligence, robotics, nanotechnology, the internet of things and internet of bodies by centralizing power in the hands of capitalist stakeholders under the benevolent pretext of reinventing capitalism through fairer and greener means. How are these processes happening and how will they evolve, thinking of Schwab's words that you quote that certain technologies will not only be confined to the physical world, but will become extensions of ourselves? But especially in what you call the second phase of the Great Reset with war as a new emergency?

Paul Cudenec: I should say straight away that I was not personally the author of that latter article, although I very much appreciate and echo the content! One of the things that struck me most about Schwab's narrative is the way in which he placed the so-called Great Reset in the context of a series of historical stages. He mentions 9/11, explaining how this shock-and-awe moment enabled the system to normalise all kinds of invasive and restrictive "security" measures that would otherwise not have been accepted by the public, such as body-scanning at airports and the need to "check in" and "check out" of buildings. Indeed, the "War on Terror" was, for me, a prelude to the "New Normal" of the Covid period. The constant recorded announcements in railway stations reminding people of the "threat" of terrorism, the suspicion and distrust ("If you suspect it, report it!") were already being used to create the atmosphere of a permanent state of emergency, in which it was inappropriate to insist too much one one's personal privacy or liberty. This was combined, in the UK at least, with a cult-like worship of the armed forces (henceforth relabelled "heroes") which I personally found intolerable!

Before the War on Terror, of course, was the Cold War, which also encouraged a militaristic attitude, the fear of foreigners, and so on. The Second World War, also mentioned by Schwab, was another event which changed society, sweeping away so much of the previous European ways of living in favour of a "modernised" American (in the West) or Soviet version. The same is true of the First World War, which I know brought to an end, for instance, many of the folk customs which had always animated English culture. They were no longer regarded as appropriate in the post-war New Normal.

I suppose that most people would imagine these events to be nothing more than the playing-out of history and the consequent changes to society to be the necessary outcome of their impact, part of the same evolutionary process, if you like. But I see it differently. Many people are now aware that the "pandemic" was nothing of the sort, but a massive psy-op used to advance the agenda presented by Schwab as the Great Reset. Working back, and bearing in mind the vast literature on 9/11 and other "terrorist" attacks (including the analysis of the Situationist Gianfranco Sanguinetti), we can see that the War on Terror was a similar phenomenon. Most obviously, it justified imperialist wars in Afghanistan, Iraq, Syria and so on, but it also enabled the securitisation of our society of which Schwab boasts – and it was evidently designed to do just this. The same is true of the "terrorism" of the Cold War era (Daniele Ganser's work on Gladio is particularly useful here). Were the two world wars also deliberately used in this way?

We can see a definite pattern here. Shocking, murderous events take place which serve, simultaneously, several aspects of the same agenda: massive state spending is funnelled into private pockets (whether the arms trade or Big Pharma), with the resulting government debts further boosting the leverage of international banking institutions; fear is used to instill unthinking obedience to authority; previous customs and social structures are wiped out; new systems of control are introduced in the face of this "emergency".

In this context, it is not difficult to understand how the current "war" situation might have been deliberately instigated in order to accelerate this process, as just the latest in a long series of stages (and I have only cited the most obvious ones above). People don't want to have their food rationed or manufactured in labs, their spending controlled by central banking authorities, their movements tracked and their activities monitored, but may well accept all this in the "emergency" context.

All of this is purely about power and control. The Technik deployed by the system to achieve this is merely a tool, or a weapon. That is why it is never "neutral" as some like to claim: it only exists in order to increase the domination of those who own it, at the expense of everybody else, as the Luddites understood only too well 200 years ago!

3. Resistenze al nanomondo: The takeover of the new international emergency linked to the war, with its obvious energy consequences, seems for a moment to have replaced the general attention given to the declared pandemic with its nefarious aftermath that we have to suffer for years now. It is significant that the current war propaganda brings back in full the modalities and language ​​that had served to paralyze most people on health grounds. It is evident, if they continue to follow this path, that the social engineering experiment has succeeded and that they are preparing for its subsequent evolutions, where the white coat is continuously interchangeable with the camouflage suit. This apparent easing of restrictions in almost all European countries except Italy seems to give us hope that we are heading in the direction of an exit from the declared health emergency and its symbolic instrument par excellence: the health pass (Green Pass). Yet, the good intentions, the rhetoric and the descriptions that are made do not coincide in the least with the present reality. Where, in the great global reset, it is now clear that precise directions of a transnational nature have already been given to individual states, especially when they are US colonies such as Italy, all that remains is to apply them. What we fear is the easing of attention and therefore of the struggle against these new developments and evolutions that do not represent any improvement in the situation, but rather its irreversible consolidation. But the real bigger problem is the loss of clarity and, along with it, any possibility of understanding what has been implanted in society: a concrete idea of a digital-cybernetic society with fearful individuals ready at any call to renew the gene serums inside their bodies or any other pharmaceutical or non-pharmaceutical product that is deemed necessary, effectively confirming the new normal in an mRNA genetic engineering paradigm.

Several times on your website you have dealt with the international struggles against the new biomedical normality, do you think they have been sufficient and have they lived up to the threat that is not so much ahead of us as already overwhelming us? Could you start from your personal experience, but also from other countries that have carried out important mobilizations in recent years, such as Canada which has seen the recent truckers' struggle? Also, in these protests many anarchist groups were not on the right side of the fence, what is the reason in your opinion? Where the quantitative aspect of the protest has been reached, can the same thing be said about the contents, where, in general, immediate easily-digestible claims have been preferred to addressing the real issues behind the Green Pass? Doesn't talking about poor management of the pandemic emergency shift the plan to partialities that can be immediately recovered by power itself and isn't it thus completely ineffective from the point of view of the qualitative objective of the struggle? Could you make some comments about all this?

Paul Cudenec: My personal experience has been in France, where I have been living for several years now. In the early days of Covid there was little in the way of critical response here, especially compared with England, where big protests quickly started up in London and scepticism about the nature of the "pandemic" seemed a little more common. Things really changed here in July 2021, when the "pass sanitaire" was introduced: massive numbers of people took to the streets and didn't stop doing so. I felt a real change in the political atmosphere, in that people had broken through the taboo preventing them from challenging the Covid narrative and, suddenly, were expressing their opposition not just to the pass, but to the Great Reset agenda behind it. Predictably, the presence of some nationalists in these protests meant that they were presented in the media as being entirely "right-wing", but this was clearly not the case: they broke through the usual classifications. In many ways this new movement was an evolution of the Gilets Jaunes' uprising and their presence in its ranks was notable. But, because of the unprecedented scope of the attack on basic human liberties which the pass involved, it attracted many people who had not previously felt the need to get involved in political protest. Although critics felt that this meant the protesters were too politically disparate to represent a real "movement", I don't entirely agree. I have seen on a very local level, with a small anti-pass group with which I am involved, how a certain consensus, a certain shared vision, has evolved over the months and has not been disrupted by events in Ukraine. I recently presented my latest book, The Withway, to a group of fellow campaigners here and they were largely in tune with my perspective, whether regarding the dangers of Technik, the need for radical decentralisation, the importance of mutual aid, our belonging to place and nature or, indeed, the need for a spiritual dimension to our struggle. I don't remember having ever found so many kindred spirits in a 100% official "anarchist" group.

It is difficult for me to know whether this is generally true in France or in other countries. You are right to suggest that the large numbers involved in the freedom protests does not necessarily imply quality of analysis or understanding. But what I have heard in interviews from Ottawa, for instance, suggests to me that there is, at the very least, the potential for building a coherent resistance movement. The very fact that this movement defines itself in terms of freedom, and has identified the principal enemy of this freedom as being the merged forces of big business, international institutions and individual states – a global technocracy – seems encouraging to me. I don't think that it is a complete coincidence that the invasion of Ukraine occurred at the very point when this movement was picking up identity and momentum. I don't think, either, that the war will decisively shatter that consensus: a shared analysis of the situation which goes beyond the US v Russia/China dichotomy has already taken shape in dissident circles.

The failure of anarchists on a whole to stand up to the technocratic coup d'état has been a source of great disappointment for me since March 2020 and I have written extensively (perhaps too extensively!) about this. I can see two main reasons for this tragic state of affairs. Firstly, there has been a long-term decline in the understanding of anarchist thinking among those who supposedly subscribe to the philosophy. This is probably not entirely new, as Gustav Landauer was complaining about the same thing more than 100 years ago, but it has certainly got worse! The influence of postmodernism and the cult of intersectionality have created a kind of cult of artifice which fiercely rejects all "essentialism" or the notion of innate human qualities and has thus turned its back on the crucial anarchist insight that we do not need top-down authority because we are innately capable of organising ourselves from below. Without the foundations of authentic anarchist thinking, these hollowed-out zombie anarchists were easily led into the absurd positions of supporting fascistic state control and medication on the basis of defending the "common good" as defined by our rulers. But this underlying ideological weakness has to be seen in the context of the second reason I want to mention, which is that there has clearly been a deliberate take-over and manipulation of anarchist structures in order to prevent them from challenging the new order.

4. Resistenze al nanomondo: You have done a great deal of in-depth work on the impact [1] of the universal rulers' agendas on domains supposedly conveying a critique of this system, revealing a pseudo-subversion that is actually the bearer and promoter of the very demands of this techno-scientific and transhumanist system. You write about Extinction Rebellion [2] and also about Black Lives Matter UK which was supported by Edge Fund. Can you tell us something more? We recall that the Edge Funds are speculative investment funds that invest not surprisingly also in the LGBTQ + cause where the Rockefeller Foundation co-chaired the Edge program committee and is also present on the board of directors of Edge Funders, where we find a representative of the George Soros' Open Society Initiative for Europe. These and others are not simply among the richest men on the planet, entrepreneurs, managers of biomedical and biotech multinationals: with their firms' investments, their philanthropy and their research projects they are able to direct the political agenda on crucial issues such as health or the environment, for example. So we should ask ourselves if we find on their agenda investments in certain areas of the Left, environmentalism and "rainbow" politics. There are questions to be asked about the purpose, integrity and real critical stance of these milieux and how they are actually related to the major reset in progress. What do you think about this?

Paul Cudenec: We know that the Great Reset is a transition which has been in the planning for years, probably decades. As part of their planning, those behind it would inevitably have looked at potential sources of opposition to it and anarchists, very involved in the anti-globalisation protests 20-plus years ago, would obviously have stood out. Turning around anarchist thinking so that it no longer threatened, but in fact reinforced, the technocrats' agenda would therefore have been a sensible move on their part.

I had long felt, intuitively, that there was something unhealthy about the direction that the anarchist movement was heading, but I perhaps assumed that this spoke merely of my own differences with the prevalent attitudes. It was only with the Covid moment that I was forced to really address this issue and explore what was behind it.

One significant development over the last 15 years or so has been the emergence of an "antifascist" movement, whose identity and ideological assumptions seem to have largely displaced those of the anarchist movement from which it was largely born. In the UK, this was prompted by the emergence of the English Defence League, a much-publicised anti-Muslim street movement regarded by many as having been deliberately manufactured by the system. I suspect that this was yet another example of the "gangs and counter gangs" counter-insurgency strategy much favoured by the British state (as explored by researcher Larry O'Hara, among others). In response to this physically real threat – the EDL initially attracted large numbers of white working-class supporters – anarchists felt obliged to react. I myself took part in local anti-fascist activity. But, with hindsight, the antifa cult effectively drew anarchists away from organising directly against our real state/corporate enemy in order to focus instead on groups of individuals who, while they were effectively acting as proxies for the system, were not the real problem. The emphasis on street fighting, self-defence and posturing bravado also depoliticised the anarchist milieu to a frightening extent, with one group, Berkshire Anti Fascists, even proudly declaring that they were, exactly like those they claimed to oppose, "more interested in action than political philosophy"! Subsequently, the same hyper-aggressive attitude cultivated towards far-right opponents was directed against newly-discovered "enemies", such as "terfs" (feminists who challenge transgender dogma) and, subsequently, all those "right-wing" conspiracy theorists and "anti-vaxxers" daring to question the official Covid narrative. This looks to me very much like the deliberate creation by the system of a street-fighting militia with which to attack its opponents under the false flag of anti-fascism. The violent language used against Covid dissidents by many "official" anarchists has even extended (in Germany, Australia and Canada, for instance) to specific antifa mobilisations against freedom protests. Fortunately these have been small and ineffective.

I have been able to provide proof of a connection between left-wing/anarchist groups and the corporate world which they theoretically oppose, through my investigations of Guerrilla Foundation and Edge Fund. I was already aware of the existence of "funding" for anarchist and anti-capitalist activities, but had been led by comrades to believe that this came from anarchist sympathisers who happened to have inherited large sums of money that they wanted to use for a good cause. The reality, in fact, is that these funding organisations are closely linked to the world of impact investing and those promoting the transition of the Great Reset: their intersectional identity politics, their "sustainablity" and "inclusivity", are closely tied to the ESG agenda of the United Nations Sustainable Development Goals, of which the main official promoter is the World Economic Forum.

You ask specifically about Extinction Rebellion (known as XR) and Black Lives Matter. The XR case represented a watershed moment for me in 2019. I had initially been pleased at the emergence of what seemed to be a radical environmental movement, after years of little activity, and knew through personal connections that genuine activists were involved in XR. However, the organisation shot itself in the foot by launching and publicising an "XR Business" group, through which its corporate backers made themselves visible. Many of these turned out to be from the impact industry which is so central to the new data-based economy envisaged under the Great Reset. XR's self-exposure was, looking back, our first indication of what was to follow in 2020.

Rising Up, the group behind XR, has in fact been funded by Edge Fund, along with Black Lives Matter. The fact that both of these groups no doubt attract genuine supporters who genuinely think they are doing the right thing does not affect the reality of their total immersion in the intersectionality scam. A representative of Black Lives Matter UK praised Edge Fund for embracing "the issues of sex worker rights, housing, climate change, LGBTQIA+ rights, mental health, addiction recovery, and racial justice". These are all issues dear to the impact investors' plans, forming the basis of their commodification of our problems and disadvantages and their speculation on our "success" or "failure" in dealing with them, as tracked and assessed via permanent online surveillance in their digital panopticon. Interestingly, in view of my comments above, anti-fascist groups have also been funded by the impact capitalists of Edge Fund…

When "anarchists" condemn comrades as "conspiracy theorists" for exposing the big business backing of the "climate justice" movement, when they attack any challenges to the bio-technology industry's transgender cult, or any questioning of the pharmaceutical industry's experimental products, then the corporate agenda is hard to ignore. I quite agree that we are talking here about "a pseudo-subversion that is actually the bearer and promoter of the very demands of this techno-scientific and transhumanist system".

5. Resistenze al nanomondo: In one of your articles you refer to these words of Gustav Landauer: "There is no need to fear the lack of revolutionaries: in reality they are born from a sort of spontaneous generation, that is, when the revolution arrives" [3]. What we ask ourselves is how will it be possible to implement a critique and a struggle against what is happening that goes down to the foundations of the issue, if there are no adequate tools to understand what, for example, these gene serums represent and, on the whole, to understand the current transformations? Milieux that have always considered the techno-sciences marginal, or have even derided the prioritisation of the struggle against them, now find themselves lacking these tools. But even some of the milieux that were opposing the advance of the Fourth Industrial Revolution found themselves unprepared, effectively creating a split with the reality they were contesting by failing to oppose with adequate determination and strength these gene serums and the broader transhumanist project to which these and other fundamental measures belong. Yet we thought that when the eugenic and transhumanist technocrats moved from other animals to penetrate and modify our bodies as well, there would be strong opposition. But, in retrospect, even the news of the two genetically modified girls in China had been accepted as a marginal issue, perhaps because it was happening in China and people did not want to see that the West, for all its phony bioethics, was waiting for the chance to do not just the same, but even better. Why do you think this situation has come about?

Paul Cudenec: Yes, it very frustrating to see how people tend, time after time and in various contexts, to stop short at a certain point and refuse to take their analysis any further. It's not a question of being able to educate them, since the information is available – they just refuse to acknowledge its existence! This seems to be typical of the "Left", in general: there are certain deeply-embedded ideological or social taboos which can never be broken without the risk, perhaps, of exploding the individual's sense of personal identity, which has been built on a certain set of social assumptions. The problem, for me, is that too many have not really broken free from the system's thinking. The fact that they adopt positions which seem to challenge the system only helps to blind them to the fact that they remain trapped within its overall framing of reality. As Guy Debord wrote in Commentaires sur la société du spectacle: "The individual who has been more deeply marked by this impoverished spectacular thought than by any other aspect of his experience puts himself at the service of the established order right from the start, even though subjectively he may have had quite the opposite intention. He will essentially follow the language of the spectacle, for it is the only one he is familiar with; the one in which he learned to speak. No doubt he would like to be regarded as an enemy of its rhetoric; but he will use its syntax".

In our societies, we have all been subjected to a lifetime of conditioning, starting within our families (where others passed on to us the results of their own conditioning!) and continuing through school, media, reading – we grow up and define ourselves using the terms and presuppositions taught to us. Breaking out of this conditioning is not easy, but it is essential if we are ever going to be able to think from within ourselves rather from society outside, and indeed find within ourselves the natural collective intuition that is hidden from us by our artificial social education. Normally we would achieve this through a succession of stages – I myself have been very aware of this process over the years, which has involved a peeling away of layer after layer of the illusion in which I had been living. The more "educated" you are – the more you have built your sense of reality on the fake version served up by the spectacle – then the more work you have to do in unlearning all the accumulated falsehood, which perhaps explains why people with very structured political ideas remain unable to grasp certain truths that seem obvious to others. I think this is maybe part of what Landauer was getting at with the quote you mention. The people who think they are revolutionaries, who have long dreamed of being revolutionaries, are not necessarily the people who will actually leap into action when the moment arrives! Their thinking is too rigid, their expectations too precise. They have, effectively, added extra layers to their own conditioning – "revolutionary" layers! – which immobilise them when the moment of revolutionary potential arrives in a form other than that which they would have imagined or preferred. The positive side of Landauer's point is that the shattering of certainties by a revolutionary situation breaks down previously non-revolutionary people's conditioning and inhibitions, propelling them to seize the moment and take part in the uprising. At powerful moments like this, the collective unconscious overwhelms the usual social taboos and takes hold of individuals who are open to its influence, who are guided primarily by their hearts, we might say, and are not held back by a fearful and ossified intellect. I think we can see this phenomenon manifesting in the various freedom protests, including the Canadian truckers uprising, even though all this obviously does not (yet!) amount to a revolution.

6. Resistenze al nanomondo: You recently wrote: "But for this revolt to be successful, it is necessary to free a further element from the labyrinth of lies in which it too has long been imprisoned. This element is our sense of the sacred, our connection with the Whole, our spirit. The dominant culture has worked hard to stifle this dimension, not only by denying its existence through its modern one-dimensional materialistic mindset, but by caging it within the rigid and lifeless structures and dogmas of religion in the service of power and diverting it into cults or superficial pseudo-spiritualities that preach passivity and do not represent a threat to its domination". [4] Your reference to the dimension of the sacred makes us ask how a revolution can be possible, linking us to the previous question, if we do not have other values in opposition to the dominant ones, if we do not have an alternative vision of the world which is essentially different from the transhumanist and materialist one. In a completely materialistic world, the strongest fear is that of death, a fear which has been part of the basis of propaganda around the narrative on this so-called pandemic. And the removal of the dead was significant, the impossibility of burying them and the denial of the final goodbye during the first lockdown, when it was forbidden to hold funerals and to visit loved ones in hospital. Ernst Jünger, whom you have also invoked in another of your articles, [5] pointed out that "No one is easier to terrify than those who believe that everything is over when its fleeting phenomenon is extinguished. The new slaveholders have noticed this, and this explains the importance for them of materialistic theories … ". The cancellation of rites leads to the disintegration of a community that is also based on a dimension of the sacred. And, in the last resort, the desacralization of existence and the cancellation of the sacred makes the living available to predation and technoscientific manipulation, quoting your words: "The sacred is not 'up there' and we do not need self-styled intermediaries to get in touch with it. It is inside every living being". [6]

The cancellation of the sacred dimension also has repercussions for critical analysis which, by only taking the economical level into account, and restricting itself to mere data, becomes unable to grasp a broader horizon of meaning and subjection, with consequences that go beyond to the purely material plane. The aim of what is being done cannot be reduced to a mere question of profit, but is the realization of a specific transhumanist worldview. For years we have been writing that the problem comes not only if the experiment reaches the set result – and with the techno-sciences the whole world and our very bodies have become living laboratories – but also arises from the path to achieve that result: this path renders possible the idea of ​​being able to manipulate and artificialize the living and, as a consequence, something is transformed and lost in an irreversible way. We are faced with a desire to close the circle of total domination and bring about the total anthropological and ontological transformation of humanity. What do you think?

Paul Cudenec: Indeed. Very well put. And as you say, this is very much a continuation of the previous question. The peeling away of falsehood, which I was describing, starts on a social or political level but progressively comes closer to the very core of our being. The final layer of illusion to be peeled away is that of our individuality being the root of our existence. This discovery, which is the basis of all authentic spirituality, can empower our resistance in two ways. Firstly, as Jünger says, it removes the fear of individual death which so limits our courage to act. Secondly, it redefines our entire vision of who we are and what the purpose of our life is. I would say that simply living – being alive and being conscious of being alive – is a part of that purpose, as it is only through its constituent parts that the overall universal organism can experience its own physical existence. At other times in human history, this alone could have been seen as the meaning of life. But we also each have the purpose of acting on behalf of that whole, of allowing ourselves to serve as the vehicle for the universal organism of which we are merely a part (although bestowed with the conscious subjectivity which is necessary for our practical day-to-day life). The aim of true spirituality, as Sri Aurobindo points out, is not merely to become aware of this cosmic belonging, or withness as I term it in my latest book, but to allow it to guide our actions on every level. Paradoxically, we need to find great individual strength to embark on this process of going beyond individuality. And, paradoxically again, once we have stripped away our egos in order to become avatars of the cosmic whole, we become very powerful individuals.

I agree that we will never overturn the death-system enslaving us if we remain on the purely political level and do not found our resistance on this empowering spiritual transformation: it is the only weapon we possess that can enable us to take on the immense physical power of the system. But we have a difficult task ahead of us, to incorporate this spiritual dimension into our political struggle, because radical ideologies generally not only neglect this element, but actively reject it, with their fundamental outlook even constructed on a basis which definitively excludes this possible dimension. Their "materialistic theories", to use Jünger's words, are moreover just one means by which organised power has tried to prevent the emergence of a spiritually-awakened opposition, which it knows could threaten its control. It encourages religious dogma which defines divinity as an ultimate authority rather than our ultimate identity, along with degenerated spiritual disciplines which promote disengagement from the world as the end goal of self-realisation, thus attempting to push even spiritually-minded people away from an authentic and empowering form of metaphysics.

As far as the values which we uphold are concerned, these flow down from the vantage point of our metaphysical consciousness. We see clearly the unity of existence, the patterns and order which form the structure of matter, of nature, of the human body and the human mind, of our cultures, our thinking, our dreaming. All attempts to reduce life, to dominate, pollute or control it, are revealed as the abominations that they are. As conscious avatars of the organic whole, we know intuitively, unhesitatingly, that our task is to see off these toxic threats in every way that we can, to the utmost of our ability. At a time of danger, there can be no other meaning to our living than this.

7. Resistenze al nanomondo: "On the one hand there is the neoliberal system, rooted in the local and national political elite, which is always happy to sacrifice the land for the benefit of growth, development, profit. On the other hand, there is another way of thinking, a peasant way of thinking, a much older way of thinking which paradoxically today is often represented by the younger generations". [7] These past years, in which we have witnessed a health emergency declared by the transnational elites in power, and by the states then called on to carry out the programs, have been very educational in confirming the phases of what Mario Draghi called their "creative destruction". This, we think, should also have been the case for those who want to subvert the machine world, as the last few years have also clearly outlined the degraded state to which the human being has been reduced. One obvious thing, at least here in Italy, was how the intolerance towards what is happening came not from young people, but almost always from older people. The perception we have is that the power knew that only this small part of the population, destined to disappear, would hinder it, if we think of the elderly in many cases still isolated in the RSA (sanitary residence care): a memory that must not leave a trace. The new generations of young people, on the other hand, immersed in the virtual, who in many cases have no memory of what a relationship not mediated by the virtual could look like, are already ready for the Metaverse. Mind you, even young people have suffered much, and continue to suffer, from the pandemic emergency measures, but this has not turned into anger and revolt, the droves of school psychiatrists taking care to channel these feelings elsewhere, perhaps pre-empting the supply of psychotropic drugs. What do you think of these issues, starting from what you wrote, from which we quoted a few lines above, and do you think it will still be possible to have a real and living memory of the significance of freedom, nature and humanity in the face of this erosion of all meaning?

Paul Cudenec: The passage you quote was originally from a piece I wrote in 2015 about the wave of anti-industrial resistance in France, in ZADs like those at Notre-Dame-des-Landes and Sivens. These struggles very much involved young people who were reclaiming, in contestational form, the peasant values of their grandparents or great grandparents. It is true that this movement is less visible today: I suspect it may have been largely absorbed into the Gilets Jaunes and into the climate justice movement which, in France, has a radical non-corporate wing. Unfortunately it is true that, on the whole, younger people currently seem less open to questioning Technik as a whole, no doubt because their entire understanding of reality has been built on a lifelong experience of internet, mobile phones, gaming and so on. But I remain stubbornly convinced that this could change very rapidly! Why? Because this addiction to the toys and tools of the technocratic system is only superficial; it occupies only their brains rather than their hearts. There will necessarily be a reaction against the techno-tyranny that has revealed itself so clearly since 2020 and this will necessarily manifest itself in the youngest generation.

I am thinking here in particular about the generation that has not yet come of age, whose worldview has not yet been entirely shaped. They will have experienced the newnormalist nightmare directly, in their schools and their homes, and will also have heard and absorbed the critical opinions of adults around them: the seeds have already been sown. Many of these youngsters will even now be trying to make sense of what they see happening around them, seeking out relevant information, exchanging views with their contemporaries. Combined with this will be the sense of rightness and of ethics, the love of justice and freedom which is innate to the human species and will always resurface, in superficially differing forms, in the spirit of each new generation. I think that the Great Reset could well be the spark for a mighty resurgence of this spirit of life among millions and millions of young people. And their youthful energy and idealism will mean that this will not just appear in the shape of theoretical critiques, but as a vibrant and epoch-shaping real-life revolt against technocracy and in defence of nature and of human life and freedom.

8. Resistenze al nanomondo: "The shell of the left, a stale ideological crust fabricated to limit the rebellion rather than to strengthen it, is cracking". "These fraudulent and despicable 'leftists' have committed egregious crimes and betrayed humanity. […] On the one hand, the revolutionary left must define itself, separate itself from the corrupt 'left' and position itself as a stronger revolutionary force with the people in all fields of struggle against tyranny and oppression. On the other hand, beyond the left-right paradigm, if we are to defeat the global agenda of slavery and genocide, we must unite on the basis of our common humanity. Everything arbitrary that divides us is no longer relevant. Exposing the falsity of the false left 'opposition' offers us an unprecedented opportunity to re-imagine our resistance from scratch. […] Our resistance will be completely against this system and all its thinking and infrastructures" [8] We consider these thoughts of yours to be very important in helping to get out of the artificial quagmire – we are not talking about a real quagmire given the splendid biodiverse environment it represents! – into which critical thinking and therefore also resistance to the present times have sunk. Despite the talk of us being united by our common humanity, today it is our very humanity that is at stake. And in the fluid universe that is being created, will subverting power have the same meaning as now? Would you like to go deeper into all these issues, perhaps even with your latest reflections?

Paul Cudenec: I think that what has changed since 2020 is the clarity with which we can see the real identity of the Left. This realisation has left me, like many others I imagine, in a strange position. I am still motivated by principles which are generally regarded as left-wing, but feel entirely alienated from the Left as it is currently constituted. It suddenly seems peculiar to me that I could have ever regarded myself as being on the same general "side" as people who believe in both the power of the state (even a world state!) and in the domination of Technik advanced under the banner of so-called Progress. These people are not my allies but my enemies, as they themselves have made clear through the vicious attacks and smears on those sharing my position on the Covid coup. Looking back through history, I wonder if this was not always the case – we can see disturbing parallels between the capitalist funding of the Bolsheviks, for instance, and today's funding of "radical" organisations by pretty much the same financial entities. These details very much complement all the ideological criticisms that I have long been making of the Left and of certain anarchists, leaving me with the overall impression that a complete rupture is needed. Obviously, this is not a question of leaving the Left to join the Right, as it is that very framing and limiting of political possibility which we have to escape. The same issues that reveal the incompatibility of our thinking with that of the general Left also point us to the pillars on which we can build what has got to be a new historical force of resistance: a rejection of power and Technik.

This project of decentralisation, deindustrialisation, reconnection and rehumanisation will be based on the natural ways of being and thinking derided as "reactionary" by our vitaphobic opponents. To allow this new movement to fulfill its true, vast, potential, we are going to have to abandon the existing political vocabulary, which is overladen with confusion and is not a language in which we can express ourselves in the way we need to. Our terrain will also have to be much wider and deeper than the current political discourse, taking in all the forms through which the human soul finds self-expression (poetry, art, music, dance, ritual, myth, storytelling…) and will include realms far beyond the current understanding of what "politics" is and ever could be. It will have to be imaginative, spiritual, holistic, joyful, sad, humorous, angry, defiant and, above all, visionary: living and acting in the present, it will find its roots in the past and fix its gaze on the future.


[1] Controlling the left: the impact edgenda, 2021.

[2] Rebellion extinction: a capitalism scam to hijack our resistance, 2019.

[3] The healthy ones, the fighters, 2021.

[4] Unleashing the spirit of life, 2021.

[5] R is for Resistance, in The Acorn, 69, 2021.

[6] Unleashing the spirit of life, 2021.

[7] The French resistance will prevail, 2021.

[8] Resistance: rupture and rebirth, 2022.

Winter Oak
28 Nov 2022 | 6:00 pm

10. The Asian capitulation

How did the home of ancient civilisations and profound spiritual doctrines become subservient to the globalist machine?

by Rahul Goswami

The puzzle is Asia. The puzzle of Asia lies not so much in how Asian states and governments followed, as did others, all that we saw being ordered from December 2019 and which we categorise under the portmanteau word 'covid', but how and why the peoples of today's Asia were led to such a point.

How far back must we look for an answer? Perhaps to the formation of the regional bloc known as Asean (the Association of South-East Asian Nations), perhaps to the USA's war on Vietnam and especially its lengthy aftermath, perhaps to 1945 and the conclusion of what was called the Pacific theatre of the second world war, when one expansionist Asian power was replaced by an expansionist and occupying American power, but perhaps more than any of these points in the 20th century, to the transmutation of colonial power to corporate power whose seat lay firmly in the colonising states.

If the frame is the colonial world versus what replaced it (whether sooner or later) then is the puzzle only an Asian one and not a South American one, an African one, a Middle Eastern (or Near-Eastern one)? No, of course it isn't. But if one is to take a view broader, and also one more empathetic, than the worlds conventionally thought of as being those of the colonised, then I would also consider as colonised those vast working class masses of first Europe and later, what came to be called the Western world, who toiled for the colonial industries.

But this is getting ahead, or perhaps abeam, of the central notion of what I would like to present, the puzzle of the capitulation of Asian peoples and nations, one after another, to a Western suzerainty that replaced Eastern forms of governance with Western, likewise justice, commerce, education and forms of habitat.

For younger readers, those who are 30 years old and younger, the terms Western and Eastern seem scarcely to differ from one another, for other than a mother-tongue and a few bodily racial features, there is very little indeed that distinguishes a young Easterner from an equally young Westerner. For those between 30 and around 60, the distinction may well be perceivable although mostly through received memory and oral anecdote from the preceding generation. For those above 60, who would have witnessed and remembered well the steam railway engine being replaced by the electric, even while the bullock-cart still roamed the countryside, the Eastern and Western were two vastly different worlds.

But even that was only as long as such a view lay in the country. The cities of Asia, at the fin-de-siecle of the 19th and the first fraught decade of the 20th centuries, leaned already more, in manner and intent, to the West than to their own patrimonies. And thus became Yangon, Penang, Melaka and Singapore; Batavia, Bandung, Semarang, Surabaya, and Makassar; Saigon, Hong Kong, Manila, Shanghai and Hanoi; Aden, Karachi, Bombay, Madras, Colombo, and Calcutta. Their very names, the each of them, evoke especially for an older generation, kinds of Asian-ness that infuse an European cityframe. But that was then, before even the lurid brightness of neon washed upon old tiled roof and new steeple.

Some of these were the very essence of what was known as the Far East. Others were India and its orbit. What was meant, what could have been meant, by 'Far East'? In volume three of 'Civilisation and Capitalism', which is given the volume title 'Perspective of the World', Fernand Braudel, that meticulous documenter of world systems, essayed an explanation of the term.

"The Far East taken as a whole, consisted of three gigantic world-economies: Islam, overlooking the Indian Ocean from the Red Sea and the Persian Gulf, and controlling the endless chain of deserts stretching across Asia from Arabia to China; India, whose influence extended throughout the Indian Ocean, both east and west of Cape Comorin; and China, at once a great territorial power – striking deep into the heart of Asia – and a maritime force, controlling the seas and countries bordering the Pacific. And so it had been for many hundreds of years.

"But between the fifteenth and eighteenth centuries, it is perhaps permissible to talk of a single world-economy broadly embracing all three. Did the Far East, favoured by the regularity and the usefulness for shipping of the monsoon and the trade winds, actually combine to form a coherent whole, with a series of successive dominant centres, a network of long-distance trading connections and an inter-related series of prices?"

I see in Braudel's understanding of what was called the East several key concepts. The first is his top-tier concept of world-economies, a concept that found voice and enlargement from the 'age of discovery' certainly until the exporting of the industrial revolution's processes and mechanisms to the colonies. A second is control, whether of land or maritime routes and regions. A third is the related terms of 'dominant centres', 'trading connections' and 'prices'.

It is in their manifestation of these concepts that the colonial cities and ports, several that I named earlier in a parade of what was portrayed around the world as Asian exotica (to which long distance airliners flew, such as TWA and Pan-Am), were quickly identified with. Many of them, the great majority, were built on the coast or had extensive riverine anchorages. Therefore they boasted promenades and bunds, these lined from end to end with majestic structures such as the most important banks, the head offices of trading firms, courts of justice, public libraries, national art galleries, an erstwhile ruler's palace or two, the opera.

Nearby were well-constructed wharfages, cavernous warehouses, police headquarters, the central offices of key departments such as home and exchequer. Nearby too were a fort with its garrison and arsenal, its cannon guarding the navigation channels. A little farther away but still within a furlong or two from the water's edge were public hospitals, public greens and ovals, the university and its grounds, the city's bus-stand and railway terminus, a mews, hotels and hostelries, and of course the commercial centre, with its lesser trading firms, shipchandlers, moneychangers, merchants' chambers, and their dense feeder alleys of small shops and establishments.

As is well known to architecture students who are guided to study the hybrid styles and building-forms that emerged during the 19th century in these colonised kingdoms and territories and nations of Asia, the transfer of the template of the European city centre into an Asian setting – usually riverine or coastal – brought with it, in every single locale, a built style in vogue in the coloniser's homeland, but which was made distinctive by the incorporation of local features and embellishments, usually copied from some crumbling old palace or ruined pagoda.

And so the colonial city came to have, not only the imprimatur or great stamp upon a foreign land of its colonial masters, it also became the three-dimensional material medium through which foreign institutions of control and order became colonial, and then local. The interiors of the structures – large halls, adjunct chambers, thoroughfare corridors, ante-rooms, senior functionaries' offices, foyers, functional staircases and ceremonial staircases – all played a part in cementing foreign systems of administration, control and indeed interpretation of the connection between state and commoner.

In their examination of world systems, Giovanni Arrighi, Terence Hopkins and Immanuel Wallerstein in 'Antisystemic Movements' employ a re-reading of 'Wealth of Nations' that I find underlines the considerable powers that formed the colonial city and its subservient (if restive) hinterland.

"The Wealth of Nations being a work of legislation, the purpose of this 'class analysis' was to warn the sovereign against the dangers involved in following the advice and yielding to the pressures of merchants and master manufacturers. As the head of the national household, he should instead strengthen the rule of the market over civil society, thereby achieving the double objective of a more efficient public administration and a greater well-being of the nation."

Wallerstein and Arrighi count as perhaps the most natural heirs of Braudel's particular oeuvre, and their view, like that of other world systemists, leans quite distinctly towards elaborating the relationship between state and merchant. This is what, at first reading, any world systems tract appears to be primarily absorbed with. Many however do look for ways to contend with what in our time (and especially in our very recent past, taking the time-stamp of 2019 December) is considered to be the melding of state and merchant. This, as we now note with a mixture of indignation and familiarity, is the foundation of globalism.

The " greater well-being of the nation" referred to in 'Antisystemic Movements' is not in any way nation as understood by and as participated in by the colonised nations' inhabitants (now colonial subjects). No, this nation is instead a territory-in-transformation, an exclave of the occupier, distant but well fortified, its wealth in continuous transfer to the occupier (or its factors), its local elites having been co-opted or coerced into full-time assistance of the colonial enterprise, its inhabitants systematically denied of their own socio-cultural institutions, their own modes of habitation, their own language and symbols.

And even their own voice. For this was stated very plainly indeed on 16 November 1905 by no less a potentate than Lord Curzon, viceroy of India, during his farewell speech at the Byculla Club in Bombay. Declaiming pompously about his own voice being "raised on behalf not of a section or a fraction, but so far as the claim may be made, of all India," Curzon went on, "And in any case, it will be of an India whose development must continue to be a British duty, whose fair treatment is a test of British character, and whose destinies are bound up with those of the British race. So far as it in me lies it will be a voice raised in the cause of impartial justice and fair dealing; and, most of all, seeing that Indian interests are not bartered away or sacrificed or selfishly pawned in the financial or economic adjustments of Empire."

There were no two ways about it. The colony's interest was determined fully by the imperial interest, its 'development' was designed by and articulated by the empire's men, its voice or voices could be native only so long as that native voice followed the narrow script of the British administration. Naturally, the natives were roused to fury. Naturally also, some of their number, particularly those who were merchants and financiers, both ran with the hare and hunted with the hounds. Those who did so successfully (that success being assigned by the colonial eye, not the native one) became the economic and social elites. They set the tone, the bar, and were handed places of influence in social institutions, and partook of the colonial rulers' tables.

All that was a century and more ago. After what is properly called the thirty years' war of the 20th century, which began in 1914 and ended in 1945, the colonial machine underwent what we today recognise as a 'reset'. Put as simply as possible, the calculus was that under the project called freedom, a greater and more pervasive colonialism may well be able to entrench itself. Freedoms ensued, and former colonies became 'free' and duly celebrated their 'independence'.

It mattered little to the celebrating proletariat, hearing speech after rhetorical speech on the radio and drunk on simplistic ideas of 'freedom' and 'independence', that the new government and new administration were in fact very much like the old. In former colonies, a decade after their day of 'independence', the colonial-era buildings, still imposing and stately (if a little more stained and grimy), still housed the same departments and ministries. The baton had only been handed over. It remained a baton.

Perhaps it was a man curiously named Glubb Pasha (but formally, Sir John Bagot Glubb) who had described it best (at least for English readers of the impulses that guided the British empire). "The present fashion for 'independence' has produced great numbers of tiny states in the world, some of them consisting of only one city or of a small island," Glubb had written in a slim volume titled 'Search for Survival'. "This system is an insuperable obstacle to trade and cooperation. The present European Economic Community is an attempt to secure commercial cooperation among small independent states over a large area, but the plan meets with many difficulties, due to the mutual jealousies of so many nations."

So overweening was the drive for commerce, and its control, for empire's ideologues like Glubb, that he chose startling examples to advance his thesis. "Even savage and militaristic empires promoted commerce, whether or not they intended to do so. The Mongols were some of the most brutal military conquerors in history, massacring the entire populations of cities. Yet, in the thirteenth century, when their empire extended from Peking to Hungary, the caravan trade between China and Europe achieved a remarkable degree of prosperity – the whole journey was in the territory of one government. In the eighth and ninth centuries, the caliphs of Baghdad achieved fabulous wealth owing to the immense extent of their territories, which constituted a single trade bloc. The empire of the caliphs is now divided into some twenty-five separate 'nations'."

That was the next stage, the great leap forward for globalism-kind, which would grab decolonisation by the scruff of its untidy brown neck and pitch it into the carefully prepared cascade of revolutions – consumer, retail, mobility, telecom, financial, electronic, digital, fourth industrial.

Glubb was extraordinarily well qualified to state what he did. He served throughout the first World War in France and Belgium, in 1920 volunteered for service in Iraq, in 1926 resigned his commission and accepted an administrative post under the Iraq Government, in 1930 signed a contract to serve the Transjordan Government (now Jordan), from 1939 to 1956 commanded the famous Jordan Arab Legion (hence the 'Pasha' nickname). In 1957, the European Economic Community was formed. The caliphs and khans so admired by Glubb and his trenchmen became the administrators of the European common market, the forerunner of the European Union.

But of soldierly dreams are not global economic fates fashioned. Decolonisation required direction, and who better to provide direction than a welter of new technical and advisory departments set up by the former colonial powers, out of the goodness of their contrite hearts. These directed many if not all the policies of newly independent countries and territories. They wrote guidelines, draft legislation, blueprints, multi-year plans, the whole lot. Heavy industries were set up (with technical collaboration), modern agriculture, infrastructure, development finance, tertiary education, a public health system, scientific research centres, stock exchanges. By the 1970s, the by now well decolonised countries were debating whether they were still the Third World or which of the labels, 'less developed' or 'under-developed', was more offensive. Whatever their ignominy, they were ensnared by what would become known as the development and foreign aid industry. And none of it was either run by nor described by the Third World.

There is a passage in the Cambridge History of South-East Asia (volume two, 1992) that describes what was at work, although it does so because I have juxtaposed it here, after providing a very particular context. "In a general sense the Europeans, the chief Western actors for much of the century, were impelled by their political and economic strength and strategic advantage, which had increased since their initial successes in Asia, and would increase further with their industrial and technological revolutions and enhanced capacity to mobilise their resources. On these advantages they wished to build. They were also impelled by other purposes, not necessarily mere rationales, nor mere products of the pursuit of wealth and power, though related to their success and to their wish to build upon it: to convert, to civilise, to spread European culture."

What was this culture, this conversion, this civilising mission? It was the creation of new markets not for the products, shiny and useless, that we know well which are sent out by the megaton shipload from the globalist factories, but for the social customs and modes of living invented by the globalists' great psychological corps, behaviourists and the iconographers of suggestion. That was the next stage, the great leap forward for globalism-kind, which would grab decolonisation by the scruff of its untidy brown neck and pitch it into the carefully prepared cascade of revolutions – consumer, retail, mobility, telecom, financial, electronic, digital, fourth industrial.

Every kind of socio-political 'system' of Asia that had been given a label was subordinate to the plan, which unfolded over carefully monitored decades. The centrally planned communist economies of China and the Soviet Union, the centrally planned quasi-socialist or 'mixed' economies of India and its part-time partners, Indonesia notable among them, of what were self-consciously called the non-aligned group of nations, the industry and electronic seats of East Asian dominance – Japan, South Korea and Taiwan, the natural commodities and cheap consumer goods economies of Malaysia, Indonesia, Thailand and Vietnam.

And as for the Asia that lay between the north-western frontier of British India and the Kurdish homelands, once territories of the caliphs of Glubb's admiration, those nations and peoples came to be called the Middle East and the currency it was burdened with was oil and gas (those too were ruthlessly directed by the vulpine consortium called the Seven Sisters).

Curzon arrogating to himself a voice of India, and doing so without facing a serious challenge, was quickly noted by the other European powers in Asia. They seized upon all available symbols. A potent one, which could enter the native household and be displayed every day, was the school uniform for children. The white blouse and pinafore for girls, the white shirt and half-pants (as they used to be called) for boys (plus shoes and socks, absurd in tropical climates), became powerful symbols. Schoolchildren's uniforms were replete with symbolism: the path that leads away from the wretchedness of the Third World, the promise of literacy, the assurance of a bright future for the school-educated, the country's future in good hands. (Unicef still wields such imagery every day.)

Traditional games and sports were run out of town. In their place, in schoolyards and playgrounds and especially in gymkhana precincts (presided over by local elites) came football and cricket and rugby. The joint family was ridiculed. The bullock-cart became a museum piece, the ox-drawn plough was rudely shoved aside by the tractor. The Asian rice farmer was told he is an ignoramus by the rice biotechnologist. The traditional healers and bone-setters and herb-gatherers were turned into criminals by newer amendments to public health legislation, drafted by the transnational pharmaceutical industry and passed into law by the bribing of elected members of parliaments. For the genus of parliaments and their subsidiaries, provincial assemblies, had in post-colonial Asia been turned into the very engine rooms of globalisation.

By the 1990s, the 'Asian tiger economies' were being lauded and feted around the world, becoming special subjects in business schools such as Insead, Harvard and MIT Sloan. In Singapore, the boast was that its taxi drivers could discuss the finer points of GDP. Japan's zaibatsu and keiretsu reigned as the poster boys of 'global economic integration'. Westward across the Sea of Japan, South Korea's chaebol were beginning to be anointed as the next poster boys. Taiwan both invented bubble milk tea and became chip supplier to the world's computer giants. Sri Lanka and Bangladesh produced cheap piece goods textiles, Thailand turned cheap resort tourism into a national industry, every other call centre in the world relocated to the Philippines.

Hundreds of new 'engineering' colleges spat out tens of thousands of graduates a year in India who, without missing a step, walked right into the info-tech sector, and those who couldn't donned headsets in the business process outsourcing industry. China, meanwhile, gobbled up the majority of the iron ore and coal that could be shipped and became the largest steelmaking country in the world, but also supplied Walmart and big box retailers in the USA and Europe, which movement of raw material and finished products tied up a large part of ocean-going shipping tonnage worldwide. Little wonder then that during the first half of the first decade of the 21 century, "being global" meant manufacturing somewhere in Asia, and marketing all over the OECD.

What remained of Asia at all? What remained of the red bean fields, the slow sampan, the padi buffalo, the kampong of the Malay peninsula, the longhouse of the Indonesian archipelago, the houses on bamboo stilts, the bronze gongs, the silkworm farms, the pagodas festooned with creepers in whose dusty halls robed youngsters chanted the dhammapada? Where did this Asia go? It became a sensory accessory to tourism, a case study that demonstrated climate change, or biodiversity, or gender equity, or stakeholder participation, or whatever it is that became in vogue for that year and that series of glittering international United Nations-directed and -sponsored conference series.

And that is why they bent their heads, put away their mopeds, dutifully switched on their television sets, plugged in their rice cookers, and went along, between December 2019 and April 2020, with the diktats that were handed down, through tier after subservient tier, from the Lords of the West, from those once derided and once caricatured as 'gweilo' and 'feringhee'. Decolonisation, always a work in progress, still lies somewhere beyond the last Asian horizon.

Also by Rahul Goswami:

The occluded root: how modern war was waged upon old healing arts

Culture's silent exiles

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