Posted on September 23, 2021 by winter oak
Number 68 In this issue:
- Our epic battle for a brighter future
- “Green” imperialism on the march
- The people’s revolt is yellow
- “We know who’s waging war on us!”
- Ananda Coomaraswamy: an organic radical inspiration
The global technocratic coup d’état known as the Great Reset has been planned for at least a decade, probably longer.
The mafia in power are therefore not going to abandon it lightly, especially since they are very aware that they only have a narrow window of opportunity to push it through on the back of the Covid pantomime.
Even though millions remain spellbound by the brainwashing, the growing levels of opposition represent a vital opening in the nightmare walls of techno-dictatorship which are closing in on humanity.
The response by the Victorian authorities has been off the scale, with robocops firing at unarmed workers with rubber bullets.
They have also introduced a no-fly rule to stop media from filming from helicopters what is happening.
Since our last Acorn came out, there have been protests all over the place.
Two things are happening at once, all across the world.
Firstly, the Covid narrative is rapidly collapsing, as people realise that the “pandemic” was cover for something else entirely and that the “vaccines” are, at the very least, ineffective.
The fact that the “vaccine” does not even make people less contagious demolishes the whole premise for vaccine passports, which are meant to usher in the new order of digital dictatorship.
Secondly, people are, of course, reacting to this information! They are finally waking up and demanding their freedom back.
In response, the system is turning the screws even harder, abandoning all pretence at “democracy” as it desperately tries to enforce its Great Reset.
This repression, in turn, wakes up still more people to what is at stake and the crack of hope grows wider.
These are crucial times in which we must all stay strong and focused. The very future of our species depends on us being able to see off this grim menace to everything it means to be human.
* The lastest freedom march in London is happening on Saturday September 25. Gather 1pm at Hyde Park Corner.
While much of the world has been battling desperately against the nascent techno-totalitarian global police state, another aspect of the insidious Great Reset is being pushed through largely under the public radar.
This is a massive land grab on an unprecedented scale, notably in Africa, using the mask of “conservation” and “protecting nature” to throw people off their land, wreck their nature-friendly ways of existence and suck them into the planetery industrial death-machine.
The message is now even getting out there through mainstream journals like Scientific American, which notes in its October 2021 editorial the danger of “a new model of colonialism” that “forces those least responsible for climate change, biodiversity loss and other environmental crises to pay the highest price for averting them”.
Projects like 30×30 “could be used by elites in democratically challenged nation-states as a pretext for seizing land from marginalized groups”, it adds.
And in France a book on the subject has been successfully raising awareness on the issue.
In L’invention du colonialisme vert (‘The Invention of Green Colonialism’), Guillaume Blanc warns that in their bid to “protect” 30% or even 50% of the planet, the globalist powers are essentially aiming to rid vast swathes of the non-Western world of all indigenous life.
He says that the “naturalization” of parts of Africa effectively amounts to “dehumanization” and involves “putting areas inside parks, banning agriculture, excluding people, getting rid of their fields and grazing grounds in order to create a supposedly natural world without humans”. (1)
This is achieved by forced resettling of populations and the social disintegration that goes along with it, together with the use of fines, prison sentences, beatings, even rapes and murders. Missionary-like brainwashing propaganda, via the inevitable “participatory workshops”, has also been used to persuade people to leave their land.
Blanc explains that the narrative is always the same. The international conservation “experts” claim to be working for harmonious global governance. Their principles are supposedly moral – they are said to be fighting poverty, hunger and disease – and their standards are presented as ethical, in that the development they they are promoting is allegedly sustainable, community-based and participative.
He says that globalisation is being imposed on Africa under the deeply contradictory watchword of “giving nature to the people; preventing the people from living in it”. (2)
There are echoes of the historical enclosures in England and elsewhere in the way that living on the land, in traditional ways, has been criminalised in order to bring about disempowerment and helpless dependence on an industrial system.
But here, Europeans’ strongly-felt loss of our natural surroundings is being used as an emotional tool to justify the land grab. A false image has been built up, explains Blanc, according to which Africa is a virgin natural paradise threatened by the presence of its own indigenous human inhabitants.
The love of nature, and the desire to protect it, is thus twisted and weaponized into a new excuse to pillage and colonise Africa.
The hypocrisy of the fake-green conservationists is astounding. Peasant farmers in Africa are accused of “destroying nature”, while they in fact produce their own food, eat very little meat or fish, very rarely buy new clothes, move around on foot and don’t own computers or smart phones.
Blanc comments: “If we want to save the planet, we should all be living like them”. (3) Instead, such people are being ruthlessly driven from the land.
“These environmental policies were invented by Europeans during the colonial period,” Blanc explains. “And since independence, they have been put into practice by African states. Their leaders are sovereign, but they answer systematically to the commands of international conservation institutions.
“Behind every social injustice endured by those living close to nature in Africa, we always find UNESCO [United Nations Educational, Scientific and Cultural Organization], the WWF [World Wide Fund for Nature/World Wildlife Fund], the IUCN [International Union for Conservation of Nature] or Fauna and Flora International”. (4)
Fauna and Flora International, incidentally, was originally set up in 1903 by a group of British aristocrats and American politicians as ‘The Society for the Preservation of the Wild Fauna of the Empire’.
They had no need to drop the last word in that title.
1. Guillaume Blanc, L’invention du colonialisme vert: pour en finir avec le mythe de l’Edem africain (Paris: Flammarion, 2020), p. 16.
2. p. 210.
3. pp. 29-30.
4. pp. 27-28.
The Gilets Jaunes, or Yellow Vests, movement, marked a signficant moment in European political history when it burst onto the scene in France in November 2018. More than a year before the Covid crisis announced the formal end of the mainstream left as a force protecting ordinary people from arbitrary power, they pre-empted this shift by sourcing their revolt not from the fake constructs of “left” or “right”, but from below.
It is not by chance that the Gilets Jaunes, their spirit and their ideas, are now emerging as the driving force behind popular French resistance to the Great Reset global coup.
Here we present a translation of part of an insightful recent analysis by Freddy Gomez. In the next item, we illustrate his point with a current leaflet from the grassroots Gilets Jaunes movement.
In bringing back the core role of social issues, direct action and horizontality, the Gilets Jaunes blurred as many postmodern roadmaps as they undid false theoretical deconstructionist pretensions.
But they did more than that – they created human communities, which is no mean feat. Creating a human community is becoming an active subject again, convincing ourselves that we have to find a collective way out of this world, seeking the means to do so, reconnecting with the history of previous revolts, inventing new forms of resistance and secession, cultivating the plurality of our approaches, weaving our own webs of solidarity.
Human communities were there to be seen in the huts on the roundabouts of misery, around the braziers, in the roadblocks, in the care that you pay to the person fighting alongside you, in the stubbornness, in the reinvention of a bravery which we had collectively lost.
By its way of being and acting, the Gilets Jaunes movement expressed something new and authentic, namely a breach with all the careful labelling which, for decades now – in the name of “struggling against all forms of domination” – has been blocking our hopes of togetherness and generally splitting us into lots of competing identities with little interest in common sense.
The “yellow vest”, the most banal object you can imagine, became a way of getting back to the essentials of shared revolt by gambling not only on the end of identity politics but also on plurality, numbers, a coming-together.
It was about creating a social movement, in the real sense of the term, a space where all identities could join forces, but also cast off their claims to exclusivity so that, without necessarily disowning themselves, they could extract themselves from the war of “everyone against each other” and move back towards the cause of the commons.
We can see why the deconstructionists on all sides saw it as a threat. As it happens, they were right.
In November 2018 the Gilets Jaunes revolted for another society, a society of social justice, equality, liberty and fraternity, a society which would allow us to rediscover a livable planet. Nearly three years later, the injustice worsened by Macron’s policies is still there. And so we are too!
Macron, like his predecessors, and like most of the candidates for the 2022 presidential election, is the candidate for a system of organised theft by the ultra-rich.
All his measures since 2017 have been in the interests of big corporate groups and financiers and have contributed to the destruction of everything which makes up a society: incomes, housing, social security, public services, schools, hospitals, democracy.
More than that, the government has used Covid to fatten the rich and sink social security, allowing it to now shamelessly justify the enormous cuts in unemployment benefits being introdued in October 2021 and the planned relaunch of its wrecking of our pensions!
The great majority of the people, particularly the working class and the young, are not stupid, as we saw from the massive abstention rates (two out of three voters) at the last elections. With less than 3% of registered voters, this largely discredited government is trying to impose its policies by force and repression.
Macron, so as to be able to nevertheless win the election and carry on with his destructive work, is trying to turn us against each other. Today it’s vaccination, yesterday it was the unemployed, religion…
Divide and rule is as old as class war!
History, past and present, tells us that all this leads to phoney democracy, the loss of fundamental rights, a police state, persecution of anyone who resists, violence, prison and deaths.
We, the Gilets Jaunes, say no to a brutal economic system which profits a minority and sacrifices the greater number. We don’t want financial powers and lobbies to run our world and we can’t accept our elected representatives being complicit in this!
We know who’s waging war on us!
We are fighting and we will fight each and every assault on our common wealth, our assets, our resources and our freedom, from wherever they come.
Les Gilets Jaunes Prés d’Arènes, Montpellier
5. Ananada Coomaraswamy: an organic radical inspiration
The latest in our series of profiles from the orgrad website.
“It is fundamentally the incubus of world trade that makes of industrial ‘civilisation’ a curse to humanity”
Ananda Coomaraswamy (1877-1947) was a metaphysical philosopher and intellectual giant of the organic radical tradition.
Influenced by William Morris and friends with René Guénon, he developed an anarchist critique of industrial capitalism and the Western civilization from which it had emerged. He has been credited with having invented, as early as 1913, the term “post-industrial”. (1)
Alan Antliff describes Coomaraswamy as having bridged the philosophical gap between an Eastern religious ethos of enlightenment (Hinduism-Buddhism) and a Western ideal of harmonious social organization (anarchism).
He writes: “The anarchism of Coomaraswamy represents a compelling instance of cross-cultural intermingling in which a European critique of industrial capitalism founded on the arts-and-crafts was turned to anti-colonial ends in a campaign against Eurocentric cultural imperialism and its material corollary, industrial capitalism”. (2)
Born in Sri Lanka, Coomaraswamy was an anti-imperialist. While in India, he was part of the literary circle around the great Bengali poet Rabindranath Tagore and participated in the Swadeshi movement for Indian independence.
This position was not based on nationalism, but on opposition to the British empire and the way Western commercial civilization destroyed the authenticity and autonomy of communities and cultures.
Coomaraswamy explicitly described himself as being involved in a battle “against industrialism and world trade”. (3)
He added: “Few will deny that at the present day Western civilisation is faced with the imminent possibility of total functional failure nor that at the same time this civilisation has long acted and still continues to act as a powerful agent of disorder and oppression throughout the rest of the world”. (4)
He very clearly placed himself on the side of an opposing tradition: “On the one hand the inspired tradition rejects ambition, competition and quantitative standards; on the other, our modern ‘civilization’ is based on the notions of social advancement, free enterprise (devil take the hindmost) and production in quantity.
“The one considers man’s needs, which are ‘but little here below’; the other considers his wants, to which no limits can be set and of which the number is artificially multiplied by advertisement.
“The manufacturer for profits must, indeed, create an ever-expanding world market for his surplus produced by those for whom Dr [Albert] Schweitzer calls ‘over-occupied men’.
“It is fundamentally the incubus of world trade that makes of industrial ‘civilisation’ a ‘curse to humanity’, and from the industrial concept of progress ‘in line with the manufacturing enterprise of civilisation’ that modern wars have arisen and will arise; it is on the same impoverished soil that empires have grown and by the same greed that innumerable civilisations have been destroyed”. (5)
Coomaraswamy was a Perennnialist, consciously following what he described as “the universal metaphysical tradition that has been the essential foundation of every past culture”. (6)
He stressed that spirituality, art and culture all flow from humankind’s belonging (and our awareness of belonging) to the organic unity of nature.
Western industrial society had become blind to this fundamental reality of human identity, said Coomaraswamy, and he joined John Ruskin, Morris and the Pre-Raphaelites in judging that this was very apparent in its art.
Jacques Thomas says that for Coomaraswamy the modern world had gone astray in the way it regarded art “as the ‘realisation’ of matter rather than, as it should be, the materialisation of an ‘idea’”. (7)
Coomaraswamy said that “decadent” contemporary Western art was “art which is no longer felt or energized”. (8)
He contrasted it with the Ch’an or Zen art of China and Japan, which recognised its own organic origin by taking for its theme either landscape or plant or animal life: “Ch’an-Zen art, seeking realization of the divine being in man, proceeds by way of opening his eyes to a like spiritual essence in the world of Nature external to himself; the scripture of Zen is ‘written with the characters of heaven, of man, of beasts, of demons, of hundreds of blades of grass and of thousands of trees’ (Do-gen), ‘every flower exhibits the image of Buddha’ (Du-go)”. (9)
Coomaraswamy wrote that in the Middle Ages, an artist had not been regarded so much as an individual, but as a channel through which the unanimous ideas of an organic international community could be expressed.
Again echoing Morris, he described how in industrial society the act of artistic creation had been divided between two separate concepts. An “artist” was treated as a kind of individual genius working on their own, while a craftsman was superfluous to requirements in the modern age and could safely be replaced by unskilled labour or machinery.
He argued that this was effectively a “spiritual caste system”, explaining: “Those who have lost most by this are the artists, professionally speaking, on the one hand, and laymen generally on the other. The artist (meaning such as would still be so called) loses by his isolation and corresponding pride, and by the emasculation of his art, no longer conceived as intellectual, but only as emotional in motivation and significance; the workman (to whom the name of artist is now denied) loses in that he is not called, but forced to labor unintelligently, goods being valued above men”. (10)
Coomaraswamy’s intellectual interests were both deep and broad. In addition to his studies in ancient Eastern art, culture and religion, his enthusiasm for Morris’s work inspired him to follow in his footsteps and learn Icelandic. He was also an admirer of William Blake’s idiosyncratic brand of Romantic nature-worship and spirituality.
His closest affinity, however, was with Guénon. Coomaraswamy judged that “no living writer in modern Europe is more significant than René Guénon”. (11) He translated Guénon’s work and dedicated to him a chapter of his 1947 book The Bugbear of Literacy.
Coomaraswamy shared Guénon’s belief in a timeless and universal human metaphysics, the Philosophia Perennis.
For instance, he commented on the striking similarities between the thinking of the medieval Christian mystic Meister Eckhart and traditional Indian metaphysics: “Eckhart presents an astonishingly close parallel to Indian modes of thought; some whole passages and many single sentences read like a direct translation from Sanskrit”. (12)
He also agreed with Guénon that each seeker of the truth had to take the path of a particular spiritual discipline in order to progress.
He wrote: “There are many paths that lead to the summit of one and the same mountain; their differences will be the more apparent the lower down we are, but they vanish at the peak; each will naturally take the one that starts from the point at which he finds himself; he who goes round about the mountain looking for another is not climbing”. (13)
Coomaraswamy, like Carl Jung and Joseph Campbell, saw mythology and folklore as presenting us with glimpses of the universal archetypes within the human mind. He wrote: “The ‘catchwords’ of Folklore are, in fact, the signs and symbols of the Philosophia Perennis“. (14)
As well as arising from his Hindu background, Coomaraswamy’s metaphysics was inspired by Neoplatonism and its founder Plotinus.
Coomaraswamy emphasised the importance of form and its inseparability from beauty and truth. All natural objects were beautiful, he said, because of their essential form, whereas the beauty of artificial objects depended on the input of the people who made them.
A post-Western, post-industrial future therefore had to be based on the essential beauty and form that comes to us from nature.
“To reform what has been deformed means that we must take account of an original ‘form’”, (15) he wrote. This original form, such as an organic, anarchic, just, non-industrial, natural community, was a kind of possibility-in-waiting, which always had the potential of becoming real.
“The work to be done is primarily one of purgation, to drive out the money changers, all who desire power and office, and all representatives of special interests; and secondly, when the city has been thus ‘cleaned up’, one of considered imitation of the natural forms of justice, beauty, wisdom and other civic virtues; amongst which we have considered justice, or as the word dikaoisyne is commonly translated in Christian contexts, righteousness”. (16)
It was important not to waste time and effort doubting whether the battle could ever successful, he said: “Our concern is with the task and not with its reward; our business is to be sure that in any conflict we are on the side of Justice”. (17)
He added: “The impossible never happens; what happens is always the realisation of a possibility”. (18)
Video link: What defines genuine art & beauty – Dr. A.K. Coomaraswamy (10 mins)
1. Armand Mattelart, The Information Society: An Introduction (London: Sage, 2003), p. 44.
2. Alan Antliff, ‘Revolutionary Seer for Post-Industrial Age: Ananda Coomaraswamy’s Nietzsche’, I Am Not A Man, I Am Dynamite: Friedrich Nietzsche and the Anarchist Tradition, ed. by John Moore with Spencer Sunshine, (Brooklyn, New York: Autonomedia, 2004) p. 46.
3. Ananda K. Coomaraswamy, What is Civilisation and Other Essays (Ipswich: Golgonooza Press, 1989), p. 8.
4. Coomaraswamy, What is Civilisation, p. 19.
5. Coomaraswamy, What is Civilisation, p. 7.
6. Ananda Coomaraswamy, cit. Mark Sedgwick, Against the Modern World: Traditionalism and the Secret Intellectual History of the Twentieth Century (New York: Oxford University Press, 2009), p. 34.
7. Jacques Thomas, Introduction, Ananda Coomaraswamy, La Théorie Médiévale de la Beauté (Paris: Archè, Nef de Salomon, 1995), p.12.
8. Ananda K. Coomaraswamy, The Transformation of Nature in Art (New York: Dover, 1956), p. 25.
9. Coomaraswamy, The Transformation of Nature in Art, pp. 40-41.
10. Coomaraswamy, The Transformation of Nature in Art, p. 65.
11. Coomaraswamy, cit. Sedgwick, p. 34.
12. Coomaraswamy, The Transformation of Nature in Art, p. 201.
13. Ananda Coomaraswamy, ‘Paths that Lead to the Same Summit’, The Underlying Religion: An Introduction to the Perennial Philosophy, ed. by Martin Lings and Clinton Minnaar (Bloomington, Indiana: World Wisdom, 2007), p. 229.
14. Ananda Coomaraswamy, ‘Symplegades’, The Underlying Religion, p. 197.
15. Ananda K. Coomaraswamy, What is Civilisation and Other Essays (Ipswich: Golgonooza Press, 1989), p. 8.
16. Coomaraswamy, What is Civilisation and Other Essays, p. 12.
17. Coomaraswamy, What is Civilisation and Other Essays, p. 8.
18. Coomaraswamy, What is Civilisation and Other Essays, p. 70.
The global gang of financial parasites behind the Great Reset aim to cash in on the misery they are creating in every way possible, as this podcast by Taschi in Australia exposes. Amidst talk of a “shadow mental health pandemic” due to the effects of lockdown on kids and teenagers, an impact investment firm called Orygen aims to cash in what it calls “mental capital”. And who are Orygen’s partners in their lucrative bid to “improve global youth mental health”? Yep, that’s right. Klaus Schwab’s World Economic Forum.
* * *
The roll-out of digital tyranny is well underway in Nigeria, where the state is to add six million students to a biometric database for school meals. All for their own good, of course…
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“Will we allow ourselves to be manipulated into allowing transhumanism & eugenics to be openly pursued and normalized, including through initiatives like those of Wellcome Leap that seek to use babies & toddlers as test subjects to advance their nightmarish vision for humanity?” This is the important question posed by investigative journalist Whitney Webb in an article warning of ‘A ‘Leap’ toward Humanity’s Destruction’. Also check out Whitney’s conversation with Cory Morningstar.
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“This plan has been premeditated from the beginning. I think the system has to be dismantled and the key players have to be brought to justice”. An excellent wide-ranging interview from June this year with WHO whistleblower Dr Astrid Stuckelberger.
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“The vaccine passport is the touchstone of the new authoritarian system that is being built around us under the pretext of a virus”. Useful insights from “the Cursed Prophetess of Troy” on the Cassandra’s Box website.
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Anyone wondering why it is that journalist Julian Assange has not only been vilified but now silenced inside a maximum-security prison might take note that in January 2018 he predicted that “the future of humanity is between humans that control machines and machines that control humans”. He warned: “Undetectable mass social influence powered by artificial intelligence is an existential threat to humanity”. Full report at 21st Century Wire.
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“Via the collapsing narrative, the credibility of those who have led us into this situation is being buried by the day and because of that a unique window of opportunity has opened for all of us for a vast and comprehensive campaign of enlightenment”. This recent talk on uncovering the Corona narrative, by Ernst Wolff, is well worth a watch.
* * *
The real pandemic is everyone doing as they are told, opines Michael Driver on the TCW website. He adds: “I believe the effect of collective cognitive dissonance is the mass abdication of responsibility to authority”.
* * *
How can an entire population fall into mass psychosis, creating a kind of collective mental illness? The question has been on many a mind since March 2020 and some clues as to what has been happening to people’s brains are provided by this 20-minute video from After Skool and the Academy of Ideas.
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Dark Nights is an “anarchic, anti-info project of incendiary critique and direct action” which declares itself “against the State, capitalism and the techno-industrial system” and proposes “a destructive alternative to the spectacle and disinformation that is the mainstream media”.
* * *
Anti-tyranny stickers are available to download from our freedom-loving comrades at The Stirrer. As they say: “Have fun but don’t get caught!”
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‘Do we need Greta?‘ is an excellent article from Arindam Singh explaining how “the spectacle of eco-celebrities like Greta” is being used for nefarious ends. “The activism sought by the Non-Profit Industrial Complex not only seeks the disenfranchisement of the potentially rebellious youth, but it is also the very apparatus constructed to save the capitalist system”.
* * *
“An urgent and drastic reduction of the industrial-scale, centralized energy production and consumption must be a priority”. So declares a bulletin from the World Rainforest Movement, which warns of the “extraction, violence and oppression related to the so-called energy ‘transition’” which is nothing more than “green camouflage for more destructive capitalism”.
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Hundreds of lovers of nature and freedom took part in the mass trespass in Sussex, UK, highlighted in Acorn 67. Said one participant: “My heart swelled & sang to be with 300 like-minded freewalkers. I was with my people. The river of walkers flowing gently up the paths then gushing forth all over the coombe. Exhilarating!”
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“The habits and customs are a form of us going back to our roots; the way our ancestors showed us to live. A way of life that is peaceful, connected with nature, connected with the view that was always taught to us by by our grandparents”. A fascinating video report from Mexico by Derrick Broze.
* * *
“The noblest and most unfathomable part of the whole of creation – time – is trapped in the snare of impure commercial interests. These conditions sully and debase not only creation but even more so the people who form part of it” - Franz Kafka
(For many more like this, see the Winter Oak quotes for the day blog)
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