Tucker Carlson Just Mainlined Caesarism To The Masses

So Tucker Carlson recently interviewed Curtis Yarvin aka “Mencius Moldbug” on his Tucker Carlson Today show on Fox Nation. I’m quite a big fan of Tucker. He has an almost Cicero-like way with words and a wonderfully erudite analysis of the current Western regime. Of course, this has made him very unpopular with the professional journalist class as well as a coterie of leftist activists who go out of their way to hound anyone critical of the regime in a desperate bid for a taste of regime power. But more on that later.

There are many interesting things discussed in this interview between Tucker and Curtis. Yarvin lays out his fundamental ideas such as the Cathedral and the Calvinist roots of the modern progressive strain of politics. I imagine this is the first time a lot of listeners to Fox will have been exposed to these ideas, and from what I’ve seen they are being received rather warmly.

Of the many things discussed, one thing which stood out to me was Tucker Carlson’s use of a phrase we hear being used more frequently these days during discussion of America and it’s position in the world: The American Empire.

Now, the term “American Empire” has been around for some time, of course. The concept of an American empire was first popularized in the aftermath of the Spanish-American War of 1898, although the founding fathers of the American republic also spoke about “empire”. It was originally used in a somewhat satirical context, usually accompanied by a few historical observations and comparisons. Later it became a serious perjorative used primarily among dissident leftists circles; and now we are hearing it being used in a way that is almost stripped of its initial irony (after all, America was founded as a reaction against empire. It couldn’t possibly be an Empire).

Well, Rome was founded as a reaction against kingship. And what did it do? It created a lineage of hyper-kings: Emperors! Men who governed whole clusters of kingdoms and wielded power of which most kings could only dream.

The issue with America at present (in relation to the question of it being a genuine Empire), is that there can never be a serious consolidation of power into an imperial executive whilst we have many disparete interest groups and individuals running around who all cling to power and seek more of it. As Yarvin so eloquently put it “when you say you want to change the world, what you’re really saying is you want power”. And we see an absolute power crisis currently gripping America.

Leftists are in effect severe addicts; they are addicted to power. Why do you think they will sit and comb through a newly minted celebrity or politican’s social media for any “problematic” content? This is their way of getting their fix. If, as a politically motivated sociopath, you can bring down an ordinary person and ruin their life, it feels pretty good- but it’s not great. It’s a quick fix that wears off in an hour. You haven’t caused lasting change; the actions you took have not rebounded into the lives of others and caused them to talk about your target and, by extension, your actions. But if you do the same to, say, a politician (it doesn’t even necessarily have to be a politician you hate!) the fix is all the richer. You can sit back, engorged on the influx of power you now feel as the news media post scandalous stories about how a newly elected senator called someone a slut on Twitter 10 years ago. This is what leftists are doing with “cancel culture” and offense archaeology. They are sifting throug the crumbs on the carpet looking for that last bit of crack rock. They are enacting their power fantasies, larping as the dictator to whom others must serve. As Frank Herbert once said, scratch a liberal and you’ll find a closeted aristocrat.

So we have a Romanesque political climate, where power is eagerly sought with the zeal of a rattling addict, and this is rapidly becoming the norm, at least for one side of the aisle. This plethora of would-be commissars (or would-be aristocrats to use Yarvin’s terminology) are not going to allow for any individual to come along and remove that pathetic slither of power they cling to so desperately.

But it will happen, regardless and perhaps because of this climate. What sort of anti-emperor will America give birth to? Curtis has his own answer, and one I’m inclined to agree with: a sort of CEO-Monarch, ruling over a regime which embodies the best elements of the joint-stock company with the sovereign stability of a hereditary monarchy. After all, the real big players in America today are the billionaire business owners- Bezos, Musk, Zuckerberg, et al. With a bit of tweaking (and the adoption of an oversight committe in the form of a shareholder board), a CEO-Monarch would probably run the country quite well. After all, they can run a business well enough, and these businesses have a workforce and budget that rivals a small nation. Trump has demonstrated that the “President-as-CEO” model works quite well.

But Bezos and Zuckerberg are woke! I hear you complain. If we treat leftism as a form of power addiction, we can easily remedy that problem. These CEOs are not actually woke; they merely sense where other regions of power coalesce and respect them accordingly. The fact that the woke left is, despite all appearances, a paper tiger notwithstanding, the elimination of democracy will instantly obliterate a large portion of this metastasized problem of power addiction that runs rampant through the American proto-empire. The only person who can and will make policy decisions will be the Monarch, in whatever form we come to represent it. An emperor is probably unlikely, as is a king. No doubt there will be a sanitised term settled upon (Yarvin suggests the title of Delegate).

It would seem America is starting to see itself for what it really is (or to be more accurate, what it could be). But what is an empire without an emperor?

(To read more of Yarvin’s work, you can visit his substack Grey Mirror as well as Unqualified Reservations, an archive of his old blog which contains many of his key writings.)

Game Warfare & China

The supreme art of war is to subdue the enemy without fighting.” -Sun Tzu

Hmmm. Perhaps I spoke too soon. China has recently slammed games company Tencent via state media as being a damaging force in Chinese society and decrying their gaming products as “spiritual opium”. The statements reportedly cost the company $14 Billion. Ouch. (sidenote: why is Chinese and Russian media always described as “state owned” but Western state media such as the BBC is neutrally referred to as “publicly funded”?)

TenCent produces many popular and addictive videogames for the Chinese market, it’s most popular product being Honor of Kings– it’s a tedious game at best if you ask me- but the youth absolutely gobble it up, spending up to 8 hours a day playing on their dopamine loop devices. TenCent has responded to the CCP’s criticism (read veiled threat) by implementing new restrictions to limit the amount of time young people can play their games. According to the Financial Times, “shares in Tencent, whose online games business generated Rmb39.1bn ($6bn) in the first quarter and accounted for 30 per cent of its total revenues, fell as much as 10.8 per cent in Hong Kong before paring losses to close down 6.6 per cent.

There seems to be something in the East Asian mentality that predisposes them to this sort of behaviour; anyone who’s played World Of Warcraft will know there’s always some Korean kid to be found who’ll happily farm insane amounts of in-game gold for you for a small fee. We could really harness that level of dedication if we wanted- imagine vast, underground facilities staffed by Korean crypto miners all hooked up to immediate dopamine reward systems via some sort of intercranial stimulation implants. Dystopian indeed, but then Nikola Tesla did say that we may live to see horrors beyond our imaginations.

To go back to that compelling phrase that was used, spiritual opium; I’ve no doubt the comment was made with full knowledge of the historical events that such a phrase references. The British empire once subjugated Qing China with the use of opium during the so-called Opium Wars. The country was flooded with opium and as a result, millions became hopelessly hooked on the stuff. Truly the eternal Anglo knows no limits to his depravity and lust for power. If the West finds itself becoming engaged in endless economic and fifth generation warfare with China over the coming century, perhaps it could take note of this particular weakness in the Asian psyche.

For as we learnt during the Opium Wars, the Chinese are very susceptible to harmful and addictive substances; the country is in the midst of a lung cancer epidemic with over half of the male population being regular smokers, and 1 in 3 of the world’s tobacco smokers being Chinese. As an aside, Just imagine if the state owned China National Tobacco Corporation (which produces nearly half of the world’s cigarettes) listed shares on the stock exchange; you could retire from the dividends alone with enough shares in your portfolio.

Videogames are the latest drug for a hypermodern market. They deliver levels of escapism and endorphin release on a par with the best illicit substances. And their subtle danger has largely gone unnoticed.  Unless you’ve been living under a rock for the past few decades you can’t have failed to notice the meteoric rise of video games and their effect on popular culture. Words and phrases such as “gamify”, “NPC” and “level up” have entered common parlance, and profits for games sales now regularly eclipse Hollywood. Their cultural impact notwithstanding, their addictive qualities are known to most people, if not fully recognised by health experts. We’ve all heard the horror stories coming out of China, such as the couple who sold their children to fund their gaming addiction.

History doesn’t repeat, but it does rhyme. We are once again seeing new empires arise and the inevitable clash of China and the West will see old themes played out on new instruments. Thucydides’s Trap is a concept first coined by Graham Allison in his book Destined For War: Can America and China Escape Thucydides’s Trap? that refers to the inevitable violent clash that occurs when a rising power threatens to displace a ruling power. If war “but not as we know it” is on the horizon, we better start analysing our options, fast.

Game Warfare
Imagine a future scenario where the finest minds in technology, psychology and the military are enlisted on a secretive black operation, tasked with designing portable handheld videogames so addictive that they are effectively weapons to be targeted at a civilian populace with the aim of neutralising such a population to be ineffective, unproductive and unmotivated. It’s interesting to note that the videogames market and the military happen to draw their hosts from roughly the same demographic: young and predominantly male. Facebook and other popular social media sites are alleged to consult with experts to make their products as addictive as possible, ensuring you stay on their platforms for as long as possible. With the correct implementation of technology that rewards dopamine feedback loops, you can enslave users to your product indefinitely.

So now, imagine those aforementioned leaders in their respective fields have designed a gaming product or products which is aimed at flooding the Chinese black market. These could be videogames or handheld devices that are cheap to build and circumvent the time restrictions we see the CCP enforcing online games to adhere to. They are explicitly engineered to hijack the dopamine reward systems in the brain, encourage consistent playtime and the investing of large amounts of one’s time (known in gamerspeak as “the grind”) in order to earn rewards and level ups. They would feature PvP arenas, collectble skins and items, appealing lights and sounds when interacted with- all those features that the most addictive videogames currently employ to hook their player base and keep them engaged. Such a product, additionally veiled with the allure of being a forbidden object, would quickly spread in popularity throughout the youth of China, corrupting and demotivating them in ways not seen since the opium epidemic. The factory of the world would begin to slow down, and the CCP would once again be forced to crack down and spend its efforts on policing it’s own populace. The rulership of China can always be thwarted by turning it on it’s own people. Just ask Alexa about Tianamen Square (unless you’re reading this in 2100 and China won, in which case don’t). The CCP will eagerly spend energy suppressing it’s own people before engaging in imperialist ventures, because China’s prime desire is control and stability. And therein is it’s weakness. Know your enemy completely and you cannot fail to win in the long run.

To paraphrase Frank Herbert, what do you desire? By this are you truly known.

Why Not China?

There have been several corporations that have come under fire recently for pandering to China and refusing to condemn the CCP’s human rights violations. Coca Cola was recently slammed on Fox News for its “disgraceful bootlicking” of China and for refusing to condem the CCP’s persecution of the Uighur Muslims. But why would they? Why should they? The West is expecting these corporations to dance to the tune of whatever outrage the institutions are bothered about today, leading to a very unpredictable climate both for PR and market share price.

Just ask yourself: why wouldn’t a corporation decide to turn its focus toward China? At 1.4 billion, the country has a loyal and culturally homogeneous population larger than Europe and the United States combined (740 million and 328 million, respectively). You could halt production of Coca-Cola in the West tomorrow and the company could still turn a profit with its Chinese customer base alone. The West is delusional if it still believes it is the only power on the planet that matters, and that without its patronage no nation or company could survive. The West still views the world through a 20th century lens, proving itself to be woefully ignorant of the current reality of the geopolitical environment.

Furthermore, corporations who decide to set up shop in China benefit in ways that they simply couldn’t if they were focused solely in the West. For one, they aren’t routinely held hostage by the interminable diversity drives (in which they are forced to hire public speakers- read grifters– such as Robin DiAngelo for workshops who then inform their advertising departments to conduct disastrous marketing stunts such as the “Be Less White” fiasco); they are not upended by scandal because a disabled genderfluid bipoc didn’t get the job, forcing the entire company to flagellate on social media till it has bayed the ire of the mob; they are not forced to keep up to date with every socio-political trend or outrage (who’d even heard of a Uighur until recently?), nor are they pressured to pander to the latest woke fad in order to ensure their stores aren’t firebombed when the next inevitable peaceful protest comes along. In China the only pandering they’re forced to do is to the State, which is itself a stable and predictable power structure.

There is also the added benefit of less regulation, and- for the more callous corporations- the CCP doesn’t appear to actively prohibit slavery, thus allowing for profits to be pumped up at the expense of what is essentially an expendable workforce- in China there is always someone else willing to do your job for less. And if a factory explodes or it leaks toxic gas and injures or kills a dozen workers, are you taken to court and publicly shamed? No, of course not. They’re just workers after all, and with a small “donation”, the CCP can be encouraged to turn a blind eye.

Now of course, an economy the size of China’s has its own unique pitfalls to navigate for a business wanting to establish itself there, and there have been recent regulatory developments made by the CCP. Bureaucracy is often cited as one of the main obstacles to companies looking to do business in China. However, for a large corporation this can usually be tackled by financing a well paid legal team. Despite these obstacles, the abundance of cheap labour and China’s reputation as “the factory of the world” has certainly nullified fear of such regulations. And, as one previously cited article outlines, the social landscape of China has begun to shift, which may lead to positive outcomes for businesses producing consumer goods:

“There has been a sizeable class shift in China over the past few decades, and the consumer environment is far more diverse than it once was. It is also completely detached from markets elsewhere in the world, and many companies have sunk in China because they failed to take into account consumer preference.”

There is every incentive for a corporation to focus on making China it’s primary customer. Although it must be said that it’s quite ironic that a so-called communist country has given rise to the very caricature of the evil corporate climate that the communists often rail against, it is still good for business if you play your cards right. China is a dystopia indeed, and leaves much to be desired regarding its human rights record. But the West is nothing if not hypocrital. In China you are forced to show obeisance to the CCP if you want to do business; in the West you are forced to show obeisance to a constantly shifting and just as corrupt matrix of institutions and political agendas. It is a bewildering and unpredictable environment and if the West continues to demand that every corporation signal its support to the ever increasing chaos of Leftist politics, it is going to see these very corporations fleeing the unstable western market for the stable regimes of the Far East.

Coca-Cola aren’t “woke”, any more than they are eugenics loving Nazis. They simply pay homage to whichver political idea is in the ascendancy at the time, like any good Machiavellian organisation. As such, it is only natural that a pragmatic corporation such as Coca-Cola would prefer to do business in a stable environment over an unstable one, politically and financially speaking. And with it’s decent dividend yield, I am keeping a portion of my savings invested in them for now.

Annihilation Of The Soul: The Mystical Heresies of Marguerite Porete

“A person who is on fire feels no cold; A person who is drowning knows no thirst. Now this soul, says Love, is so burned in love’s fiery furnace that she has become the very fire, so that she feels no fire; for in herself, she is fire.”

Marguerite Porete was a 14th century French mystic who authored a book entitled The Mirror of Simple & Annihilated Souls. This book was condemned by the French Inquisition as being heretical. Marguerite Porete was asked to recant. When she refused to respond to her inquisitors, she was condemned to death. On 1 June 1310 she was burned at the stake in Paris.

Her Life and Trial

Porete’s life is recorded only in accounts of her trial for heresy, at which she was condemned to be burnt at the stake. Her biography is probably biased and certainly incomplete. She was said to come from Hainaut in northern France, though this is uncertain. Her high level of education means she is likely to have had upper-class origins. She is associated with the Beguine movement, and was therefore able to travel fairly freely.

Marguerite appears to have written the first version of her book in the 1290s. Sometime between 1296 and 1306 it was deemed heretical, and the Bishop of Cambrai condemned it to be publicly burned in her presence at Valenciennes. One of the taboos Porete had broken was writing the book in Old French rather than in Latin and she was ordered not to circulate her ideas or the book again. Nevertheless she continued to do so and in 1308 was arrested by the local Inquisitor (the Dominican William of Paris, also known as William of Humbert) on grounds of heresy, in spite of claims in the book that she had consulted three church authorities about her writings, including the highly respected Master of Theology Godfrey of Fontaines, and gained their approval. Marguerite refused to speak to William of Paris or any of her inquisitors during her imprisonment and trial. In 1310 a commission of twenty-one theologians investigated a series of fifteen propositions drawn from the book (only three of which are securely identifiable today), judging them heretical. Three Bishops passed final judgement upon her.

Porete had been arrested with a Beghard, Guiard de Cressonessart, who was also put on trial for heresy. Guiard declared himself to be Porete’s defender. After being held in prison in Paris for a year and a half, their trial began. Guiard, under tremendous pressure, eventually confessed and was found guilty. Porete, on the other hand, refused to recant her ideas, withdraw her book or cooperate with the authorities, refusing to take the oath required by the Inquisitor to proceed with the trial. Guiard, because he confessed, was imprisoned. Porete, because she did not, was found guilty and burnt at the stake as a relapsed heretic. The Inquisitor spoke of her as a ‘pseudo-mulier’ (‘fake woman’) and described the Mirror as ‘filled with errors and heresies’. The record of the trial was appended to the chronicle begun by William of Nangis; despite the negative view taken towards Marguerite by Nangis, the chronicle reports that the crowd was moved to tears by the calmness of how she faced her end. After her death extracts from the book were cited in the bull Ad Nostrum, issued by the Council of Vienne in 1311, to condemn the Free Spirit movement as heretical.

The Mirror of Simple Souls

The title of Porete’s book refers to the simple soul which is united with God and has no will other than God’s own. Some of the language, as well as the format of a dialogue between characters such as Love, Virtue and the Soul, reflects a familiarity with the style of courtly love which was popular at the time, and attests to Porete’s high level of education and sophistication.

Although much of her book resembles a rational, Boethian argument between several parties it is actually subverting those expectations. Writing in beautifully elegant, flowing poetic prose and occasionally poetry, Marguerite ultimately says that the Soul must give up Reason, whose logical, conventional grasp of reality cannot fully comprehend God and the presence of Divine Love. The “Annihilated Soul” is one that has given up everything but God through Love. For Porete, when the Soul is truly full of God’s Love it is united with God and thus in a state of union which causes it to transcend the contradictions of this world. In such a beatific state it cannot sin because it is wholly united with God’s Will and thus incapable of acting in such a way – a phenomenon which the standard theology describes as the effect of Divine grace, which suppresses a person’s sinful nature. In fact, one of the main targets of her book is to teach to readers or listeners how to get this simple state though devices, for instance images. It is in this vision of Man being united with God through Love, thus returning to its source, and the presence of God in everything that she connects in thought with the ideas of Eckhart. Porete and Eckhart had acquaintances in common and there is much speculation as to whether they ever met or had access to each other’s work.

In many ways Porete’s vision is the highest expression of the words of John the Evangelist in the New Testament:

“Beloved, let us love one another, for love cometh of God. And every one that loveth, is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love. .. [and] he that dwelleth in love dwelleth in God, and God in him.” (First Epistle of John 4: 7-16)

Words which Porete herself references in her own writing:

“I am God, says Love, for Love is God and God is Love, and this Soul is God by the condition of Love. I am God by divine nature and this Soul is God by the condition of Love. Thus this precious beloved of mine is taught and guided by me, without herself, for she is transformed into me, and such a perfect one, says Love, takes my nourishment.”

Porete’s vision of the Soul in ecstatic union with God, moving in a state of perpetual joy and peace, is a repetition of the Catholic doctrine of the Beatific Vision, albeit experienced in this life and not in the next. Where Porete ran into trouble with some authorities was in her description of the Soul in this state being above the worldy dialectic of conventional morality and the teachings and control of the earthly church. Porete argues that the Soul in such a sublime state is above the demands of ordinary virtue, not because virtue is not needed but because in its state of union with God virtue becomes automatic. As God can do no evil and cannot sin, the exalted/Annihilated soul, in perfect union with Him, no longer is capable of evil or sin. Although this concept is found in the catechism, certain Church authorities nevertheless claimed that it smacked of amorality.

Interestingly, two hundred years later St John of the Cross expressed an almost identical view of the nature of the Soul’s union with God in his The Ascent Of Mount Carmel i.e. that once united with God the Soul’s will becomes that of God’s, but was not denounced as a heretic. Although the Mirror is now embraced as an important piece of Christian mysticism it is unlikely Porete will ever enjoy the renown or acceptance John now receives from the Catholic Church.

There is much speculation as to why Porete became such a target and why so much effort was made to put her on trial (the number of consultants gathered to draw up the case against her was unprecedented). Growing hostility to the Beguine movement among Franciscans and Dominicans, the political machinations of the French king Philip the Fair, who was also busy suppressing the Knights Templar, ecclesiastical fear at the spread of the anti-hierarchical Free Spirit Heresy have all been suggested, as has the popularity of Porete’s book which gave her a profile other writers did not have.

There were numerous female mystics during the Middle Ages period who all (by definition) claimed direct mystical contact with God, some working from within the framework of the Church, some not; and yet most — such as Hildegard of Bingen, Catherine of Siena, Birgitta of Sweden, Julian of Norwich, etc. — were not viewed as suspect. Nevertheless the leader of her trial, the Dominican Inquisitor William of Paris gathered together a formidable array of academics and lawyers to assess the case against Porete.

Some also associated her with the Brethren of the Free Spirit movement, a group which was considered heretical because of their antinomian views. The connection between Porete and the Free Spirits is somewhat tenuous, though, as further scholarship has determined that they were less closely related than some Church authorities believed.

Unlike other religious figures such as Meister Eckhart, who were condemned and later rehabilitated by the Roman Catholic Church, it is unlikely that Porete will be so favored. This is partly due to her relative obscurity.

Porete’s status as one of the greatest of Medieval Mystics has grown in recent decades, placing her alongside Mechthild of Magdeburg and Hadewijch as one of the most visionary exponents of the Love Mysticism of Beguine spirituality.

Source: http://en.wikipedia.org/wiki/Marguerite_Porete

Excerpts from her writing:

“One finds something in the place where it is, and because (God) is everywhere, this Soul finds Him everywhere. Paradise is nothing other than to see God only.”

“This Soul is so well established that if she possessed all the understanding of all the creatures who ever were and who are and who are to come, so it would seem to her as nothing, compared to what she loves, which never was understood, is not now, and never will be.”

“For God is none other than the One of whom one can understand nothing perfectly. God is incomprehensible except by Himself. Thus it is better that the Soul be in the sweet country of understanding-nothing.”

“It is fitting that this Soul be similar to the Godhead, for she is transformed into God, says Love, which is why she has retained her true form, which is granted and given to her without beginning from One alone who has always loved her by His goodness.”

“I have only as much being as (God) is able to be of Himself in me. Whoever serves, he is not free, whoever senses, he has not died, whoever desires, he wills, whoever wills, he begs, whoever begs, he has a lack of divine sufficiency.”

“As long as I will nothing I am alone in Him without myself, completely unencumbered. And if I should will something I am with myself, and I have lost freeness.

Whoever would ask such free Souls, sure and peaceful, if they would want to be in purgatory, they would say no; or if they would want to be certain of salvation in this life, they would say no; or if they want to be in paradise, they would say no.

But then with what would they will it? They no longer possess any will, and if they would desire anything, they would separate themselves from Love.

Such a Soul neither desires nor despises poverty nor tribulation, neither mass nor sermon, neither fast nor prayer, and gives to Nature all that is necessary, without remorse of conscience. But such Nature is so well ordered through the transformation by unity of Love, to whom the will is conjoined, that Nature demands nothing which is prohibited.”

“This life is the handmaid and servant who prepares the place for the arrival and lodging of the great being of the Freeness of Willing Nothing, by which the Soul is in all points satisfied. That is, the Soul is satisfied by this nothingness which gives all things.

The one who gives all, possesses all, and not otherwise. The One in whom she is does His work through her, for the sake of which she is entirely freed by the witness of God Himself who is the worker of this work to the profit of this Soul who no longer has within her any work.

I do not owe (God) any work since He Himself works in me. If I should place my own [work] there, I destroy His work.

“Such an Annihilated Soul possesses so great understanding within her by the virtue of faith … that a created thing, which passes briefly, cannot dwell in her memory.”

“I love, ten thousand times more, the abundance of goods that remain in Him, than the gifts that I have received, and shall receive from Him in possession. And because I love more that which remains in Him and exists beyond my knowledge, than that which is in Him as well as in my knowledge, that which He knows and that I do not know myself is worth more to me than that which I know of and which is mine, for where that which surpasses me in my love is, there exists that which surpasses me in my treasure. And because I love more that which in Him surpasses me and that I shall never know, that which I love more is mine, by that which surpasses me in my love.”

“This greater part (of absolute divine Love) shows her her nothingness, naked without covering; such nakedness shows her the All Powerful through the goodness of divine righteousness. These showings make her deep, large, supreme, and sure. For they make her always naked, All and Nothing, as long as they hold her in their embrace.”

“The Divine Goodness pours out from [His] bosom one rapturous overflow of the movement of Divine Light. Such movement of Divine Light, which is poured into the Soul by light, shows to the will of the Soul the rightness of what is and the understanding of what is not in order to move the will of the soul from the place where it now is, where it ought not to be, in order to dissolve it where it is not, whence it comes, and where it ought to remain.”

“Love and such Souls are one thing, no longer two things. This Soul is totally dissolved, melted and drawn, joined and united to the most high Trinity. And she cannot will except the divine will through the divine work of the whole Trinity.”

“(The liberated soul) has no emptiness in her which would not be completely filled by Me, which is why she cannot host either care or memory, and so she possesses no semblance of them. And yet … piety and courtesy are not departed from such a Soul, as long as there is time and place.”

“(The liberated soul) loses her name, for she rises in sovereignty. And therefore she loses her name in the One in whom she is melted and dissolved through Himself and in Himself. Thus she would be like a body of water which flows from the sea, which has some name, as one would be able to say Aisne or Seine or another river. And when this water or river returns into the sea, it loses its course and its name with which it flowed in many countries in accomplishing its task. Now it is in the sea where it rests, and thus has lost all labor.

This Soul is imprisoned and held in the country of complete peace, for she is always in full sufficiency, in which she swims and bobs and floats, and she is surrounded by divine peace, without any movement in her interior, and without any exterior work on her part.

These two things would remove this peace from her if they could penetrate to her, but they cannot, for she is in the sovereign state where they cannot pierce or disturb her about anything.”

“This is right, says Love, for her will is ours. She has crossed the Red Sea, her enemies have been drowned in it. Her pleasure is our will, through the purity of the unity of the will of the Deity where we have enclosed her. Her will is ours, for she has fallen from grace into the perfection of the work of the Virtues, and from the Virtues into Love, and from Love into Nothingness, and from Nothingness into clarification by God, who sees Himself with the eyes of His Majesty, who in this point has clarified her with Himself. And she is so dissolved in Him that she sees neither herself nor Him, and thus He sees completely Himself alone, by His divine goodness.”

“He will be of Himself in such goodness which He knew of Himself before she ever was, when He gave her … Free Will, which He cannot take from her without the pleasure of the Soul. Now He possesses [the will] without a why in the same way that He possessed it before she was made a lady by it. There is no one except Him; no one loves except Him, for no one is except Him, and thus He alone loves completely, and sees Himself completely alone, and praises completely alone by His being Himself.”

“This Soul … is at rest without obstructing the outpouring of divine Love. (The liberated soul) no longer seeks God through penitence, nor through any sacrament of Holy Church; not through thoughts, nor through words, nor through works; not through creature here below, nor through creature above; not through justice, nor through mercy, nor through glory of glory; not through divine understanding, nor through divine love, nor through divine praise.”

“(The liberated soul) has nothing to sin with, for without a will no one can sin. Now she is kept from sin if she leaves her will there where it is planted, that is, in the One who has given it to her freely from His goodness.”

“She is dissolved by annihilation into that prior existence where Love has received her.

Such Souls … possess as equally dear, shame as honor, and honor as shame; poverty as wealth, and wealth as poverty; torment from God and his creatures, as comfort from God and His creatures; to be loved as hated, and hated as loved; to be in hell as in paradise, and in paradise as in hell; and in small estate as in great, and great estate as small … They neither will nor not-will anything of these prosperities nor of these adversities.”

“She has fallen into certainty of knowing nothing and into certainty of willing nothing. And this nothingness … gives her the All, and no one can possess it in any other way.”

An ETF Backed Currency?

Decentralisation is going to be the watchword of the future. We are seeing the first example of this with the rise of the use of cryptocurrencies. But these are inherently unstable at the moment, and it remains to be seen whether this instability is merely a bug or a feature of the system. Following on from this, I thought about what other forms money could take in an increasingly unstable world, and I began to ponder on the idea of a fund backed currency system.

Imagine we have arrived at a future where traditional fiat currencies have lost their lustre and been effectively quantitatively eased into the ground; we are no longer inhabiting a monopolar world of a centrally issued monetary supply and money has become just another product on the market. It is a world where people are just as likely to buy goods in the future using Bitcoin or Etherium as they are with USD. What is stopping a corporation from issuing its own money? If this corporation had been established for quite some time, continually turned a profit and showed no signs of going under any time soon, their coinage would, in theory, be able to hold up as a valid unit of exchange.

Corporation Money

Suppose Amazon decided to mint it’s own coin (whether digital or physical), called AmazonCoin– or Amazoin for short. Amazon could pay its employees a split wage, comprising 50% in the form of dollars (or the equivalent local currency) and 50% in the form of Amazoin. This currency would ensure a 10% reduction in price for any items purchased by the employee directly from Amazon itself.

For example, say a Bluetooth speaker on Amazon costs ~$50; it could be alternatively available for the price of 40 Amazoins (and it would be assumed that 1 Amazoin is equal in value to $1, though it would of course only be legal tender within the Amazon environment). Corporations and employees both would be in a win-win situation with such a scheme; the employee would be able to purchase goods at a discount, and the corporation ensures a return on their issuing of a unique currency in the form of employee-as-customer loyalty. Any company that provides goods or services could operate such a currency scheme. McDonald’s could issue McCoins, ensuring their employees were likely to eat more at their restaurants (press F for their waistlines). IKEA could issue ICoins, ensuring their employees were more likely to purchase their furniture when decorating their house. Of course, many companies do already operate such schemes in the form of employee credit and reduced cost when shopping. The difference between this and a company coinage would be that the money can be purchased and spent by anyone. Employees could exchange Amazoins with others for dollars or give them as gifts, thus allowing non-employees to benefit from the scheme

Fund-Backed Money

The fundamental backing behind any currency that ensures its utility among traders is its perceived value. Side stepping a mountain of monetary theory, the US Dollar isn’t worth anything beyond what people think it’s worth. As Ludwig Von Mises said, “the exchange value of money is the anticipated use-value of the things that can be obtained with it.” The Dollar is simply convenient as a medium of exchange, and thus it is used as such. Now, given the aforementioned destabilising tendency of a QE led currency (manifested in lack of trust and runaway inflation), more and more people are going to be looking to currency alternatives actually backed by some form of value. So what is stopping an asset management company from issuing its own currency, backed by one of its Index Funds?

Index Funds, also known as Exchange Traded Funds (simply meaning that they are funds traded on the Stock Exhange) are, according to Investopedia, a “type of security that tracks an index, sector, commodity, or other asset, but which can be purchased or sold on a stock exchange the same as a regular stock. An ETF can be structured to track anything from the price of an individual commodity to a large and diverse collection of securities. ETFs can even be structured to track specific investment strategies.” (Side note, a security is simply a type of asset class, a financial instrument that holds monetary value. The ubiquitous stocks and shares are securities).

An ETF is therefore a collection of shares grouped as one share, and are generally regarded as stable investments. Our proposed fund-backed currency therefore derives its value from such a fund.

Let us take the asset management company Vanguard as our company example. Vanguard decides it is going to issue its own currency called Voin. This coin will be backed by its flagship Vanguard Total Stock Market ETF ($VTI). This won’t be a cryptocurrency- it will not derive its value from a proof of work mechanism; rather it’s value will be based on the market value of the ETF.

Vcoin will be made available for purchase on any money market or obtained directly through Vanguard and its use will be global; it can function as money anywhere providing the vendor is willing to accept it- and given the stability and record of Vanguard’s ETF and their reputation as a company, there would be little reason for declining Vcoins. The currency could even be exchanged with Vanguard for a share in the VTI index fund, similar to how money was once exchangeable for the value it represented before the gold standard was scrapped- “I promise to pay the bearer on demand the sum of one share in VTI ETF”.

Such alternative fund-backed currencies, were they to be successfully implemented, would provide another option for buyers in a decentralised monetary market, one which avoids the instabilities of cryptocurrency and the ever diminishing power of central currencies. I fail to see the proposed “central bank digital currencies” taking off seriously in the future, and so a fund-backed currency could be a viable solution. Whether it would actually work in practice remains to be seen, but I’m confident the theory holds up.

O Virga Mediatrix

We sat waiting, the four of us- three sisters and I, holy sisters of the Rule of St. Benedict- in the airy, high ceilinged hall of the Archbishop’s Palace on a short wooden bench set up against one of the stone walls. There we sat, speaking in hushed whispers, so excited to be in such a place and grateful for the audience finally granted to me by Archbishop Henry of Mainz. After some time we heard the echoing of footsteps on the stone floor approaching, and the heavy oak doors swung open. In came the Archbishop with two attendants, all in flowing scarlet robes.

“Sister Hildegard, and your retinue!” He addressed us cordially with a polite smile. “It is good that you came here, I trust you were well fed and watered after your long journey? We have heard many things about your spiritual gifts.”
“Thankyou, Your Excellency” I replied with a reverential bow. “It is certainly an honour to be here and we were well received and provided for yes.”

“Excellent to hear it, my sisters” he said, fixing us again with that bright smile. He was a much kinder man in person than the austere figure I had taken him to be. I knew he was sympathetic to my issues and I had been engaged in a polite correspondence with him prior to my arriving here at the Palace in Mainz. He crossed the room and took a seat behind a large oak desk upon which were piled several rolls of parchment, whilst his assistants took their place on either side of him. The window behind where he sat looked out upon the Rhine valley, verdant and warm in the full glory of spring. Through the valley wound the Rhine river, flushed with the melting ice water from the mountains.

The sisters took their place back upon the benches as I approached the Archbishop’s desk. “All things I speak of are to the glory of God, Your Excellency” I began. “These things I speak of are as I recall them, and are true, I do swear on Our Lord.”

“Of course, in your own time sister” the Archbishop said, plucking a quill from an inkpot and stretching out a parchment handed to him by one of his assistants. He gestured for me to step into the centre of the hall with a wave of the quill. I looked over at my sisters, sat huddled together on the wooden benches against the wall, and they gave me a reassuring smile.

I walked toward the centre of the room and begun to tell of the visions which I had seen. Suddenly, I was taken over by the Holy Spirit, and I felt my body rise up from the very ground and be tossed about like a leaf in a maelstrom. My head fell back and out of me streamed a living fire in the form of song: “Alleluia! O virga mediatrix, sancta viscera tua mortem superaverunt et venter tuus omnes creaturas illuminavit in pulchro flore de suavissima integritate clausi pudoris tui orto!”

Oh, it was agonising, it was ecstatic! Those words flowed out of my mouth as flames reaching up from a roaring fire, carrying me aloft like a feather on the breath of God Himself. I roared these living words, singing praise to the Celestial Virgin, unable to cease or do anything but submit to the Divine essence flowing through me. The sisters had seen me caught up in the ecstasy many times, and so they were prepared for what they would see, though it was no less a sight to behold for them. The Archbishop however was transfixed. The quill had dropped from his hand and he stared at me in awed silence. His assistants, who had looked rather bored with the whole affair had also stopped what they were doing, and their mouths were held agape at what they were seeing as I rose from the ground in numinous rapture. Eventually I felt my feet touch the bare stone once again as I sank back to the ground, exhausted.

“Sister, this…this is remarkable” whispered the Archbishop. He looked visibly shook by what he had just witnessed, as did his assistants. I remained on my knees in the centre of the room, utterly spent by the events which had just transpired. “I had heard stories, but never thought…” He rolled up the parchment in front of him, clearly unable to formulate in writing what he had just witnessed. He walked over to me and helped me to stand up, my legs shaking from the effort. “Sister Hildegard, you truly have a gift, that much is clear. Some will not understand what I have seen here today, and it is best I omit this incident from the record, for fear of- misinterpretation. But go now, and know that you have my blessing in any future matters. I urge you to continue your writings, and I will present them the Holy Father Pope Eugene myself.”

“Thankyou, your Excellency. I truly appreciate it” I replied wearily. My sisters rushed over to assist me, taking me in their arms as I struggled to regain my strength. The Archbishop blessed each of us before we left, and provided me with his personal seal along with a letter of commendation. As the heavy oak doors closed behind us, I heard the Archbishop say to one of his assistants “There goes a living saint, my boy. We witnessed something profound today.”

“All of creation is a song of praise to God.” – St. Hildegard of Bingen

Looking Back On Interregnum

How will future generations look back on us, the children of the Faustian Aeon, and on our unique period of history? The 20th and 21st centuries, and indeed the entire Western Aeon, beginning circa 700 AD with the Saxon Kings of England and likely ending sometime around 2400 AD, will undoubtedly go down in history as a unique epoch. Western civilization as we know it will have reached its vital end point by the 23rd century, though in all likelihood some remnants of our civilization will remain past this point, if only in a nominal sense. So tied are we to our civilisation that we regard it’s death as the death of the world as a whole. And so it shall be- but only to us. There will of course be new cultures and new aeons which emerge- some from under the shadow of the dying West, some out of the soil of new lands (and perhaps even new planets); but for the West, as history knows it, it will be the curtain call, and it will inevitably lay down and join its forebears in the settled dust of time.

The principle ethos of the Faustian spirit, one which coloured all religious and political discussion, was the ethos of world-improvement. Philosophy was not allowed to simply provide an explanation as to the nature of man or the inner workings of the universe. It not only had to provide answers, it had to bear utility; it had to be weaponised. Nobody was content to simply get by (and if they were, you can guarantee they had inner opinions on every matter that religion or politics contained). Everything could, and must, be improved upon. Progress was the watch-word of the most radical zealots of the Faustian worldview. In time, progress eventually came to be seen as an end in itself, an ever improving immaterial condition that was the sunnum bonum, rather than the vehicle by which to attain it. This aim, towards an ever vanishing horizon, was of course in perfect synchronisation with his prime symbol[¹] of infinite space, expressed in every expression of Western art and technics.

The Faustian man was a restless, yearning and ultimately tragic creature. He could never be at peace with himself or accept his fate. His religion impelled him to save the entire world, to bring the light of God to every corner of creation. And later, when his drive to understand the hidden secrets of nature stripped away the mysteries of God from the world, and he declared with a grim determination, that God was dead.

The new religion- the political religion- compelled him to continue his mission, bringing the light of socialism or democracy to the masses, to raise them up out of their apparent ignorance and enslavement. Whether the masses of foreign populations who were subject to this vision actually wanted redemption was irrelevant: the morality of the Faustian was absolute, and all must be shown the light of truth- first, of God, then of socialism and then of democracy.

But such ideas arise out of the development of ressentiment amongst the same lower classes; and such a lower class only begins to emerge as a natural consequence of an explosion of human population such as we see, first in the town and then in the city which sprawls across and swallows the country from which mankind originally springs forth. As Spengler elucidates in Man & Technics: “For it is one of the most fateful consequences of the human spirit of enterprise that the population multiplies. Where anciently the pack of a few hundreds roamed, there is sitting a people of tens of thousands. There are scarcely any regions empty of men.”

And such a growth can only imply a growth of the lesser, whilst ensuring that the few, the so-called “creative minority”, remains small in its number: “In general, these peoples and tribes multiply, so to say, downwards. What grows is not the number of “heads,” but that of hands. The group of leader-natures remains small. It is, in fact, the pack of the true beasts of prey, the pack of the gifted who dispose, in one way or another, of the increasing herd of the others. (Man & Technics, p.36)

What do these political-religious movements- socialism, communism, fascism and democracy- all share in common? Aside from them all being, at their core, creations of the urge to improve the world as one sees it, though markedly devoid of the spiritual aspect (which has begun to dwindle at the beginning of the Winter phase of the Aeon); they are, at their core essence, attempts by the little man to dream the dreams of the man of greatness. They all strive to champion the commoner in order to shape the world in ways which only heroes have done. They are attempts at reaching the heroic ideal by the non-heroic. And each one of these common men are so inferior, so incapable of such visionary achievements, that these movements must by necessity be mass movements. One little man cannot hope to inspire and shape the future- he must instead coalesce into one vast body, one mass that attempts by sheer weight of numbers to make history. And as such, these visions and what they create are always dead forms, deprived of the vital numinous spirit normally imparted to them by the vision of the heroic man. Through these mass movements, the insignificant can larp as a great man of vision. They simultaneously dream of changing the world and fear that they are inadequate to do so. As such, these movements will always contain a kernel of bitterness within their heart, a latent jealousy directed outward. This kernel is nothing more than the externalisation of instinctive knowledge of their profound impotence as a singular individual. For history is made by great men and only by them.

And thus it seems as if history is done with great men. Intellectuals proclaim the “end of history” and rest contented for a brief time. There is nothing new to be discovered now. All that remains, so they claim, is more and more precise measurements.[²] But history has not ended for the West just yet. There are men yet to come, greater than any that have gone before; because these new men, the Caesars of the 21st century and beyond, will wield in their hands capital and power the likes of which previous emperors and rulers could only dream of. No longer will the empires rule via puppet regimes and do battle via proxy wars. Cold imperial eyes will survey the vast, unexplored regions of Mars and the Moon and lay claim to new lebensraum before this Aeon is truly finished. And our current period, with its intrigues, exploits and revolutions- a veritable interregnum by historical standards- will perhaps come to be viewed by future historians as a mere prelude of an age yet to come, in much the same way in which modern historians view the relationship between the Roman Republic to the Empire.

But our story has not finished being written quite yet. There are still centuries ahead which are full of new legends and new deeds. The spiritual aspect of Faustian man, manifested in the Springtime saints of the culture’s early years, have faded- and with them their unique outlook. But their counterparts, the Caesars who are yet to come, will shatter the claim that history has ended with each decisive footstep they take.

And after this world-spanning saga ends, what then? The story of a people who began their life sailing out across the seas in Viking longboats and ended it launching into the firmament on rockets, will come to an end. The remnants will rest at last, world-weary like the soul that has lived for too long, despite their age. They will exist as a fellaheen people, or perhaps they will yet go out in a final blaze as befits their nature; existing as prophets of old Aeon cults or as explorers wandering out into the infinity of stars to vanish and inspire new legends for those cultures yet to be born.

“We Germans will never produce another Goethe, but we may produce another Caesar.” -Oswald Spengler


[¹]: The Prime Symbol is the Culture’s essential intimation of its host environment and and that intimation how the Culture perceives all problems and ideas. For the Greeks it was the fixed Bodily Point, manifesting in their static mathematics and preference for sculpture; for the Egyptians it was the Way, typified by their fatalistic attitude toward life as an inevitable march toward death, and expressed in their architecture of long avenues and temple complexes. For the Faustian, infinite space represents the eternal and its striving, of dynamic mathematics and force-physics, the will to power and the infinite expanse of Western cosmology. It could be argued that the fixed point was created by the localised setting of the Greek peninsula and the close proximity of its isles and islands; the Way was influenced by the vast stretch of the Nile river through the desert; and infinite space influenced by the endless rolling valleys, forests and plains of Germany.

[²]The exact quote, boldly proclaimed by Lord Kelvin in 1901 is: “There is nothing new to be discovered in physics now. All that remains is more and more precise measurements.”

The Dark Nobility- On Shareholder Sovereignty

In a previous post I outlined the possibility of a principality run according to a corporation sole model (whilst also attempting to demonstrate how such a model is not too different to what we currently have in most developed nations- and explicitly so in the case of the Crown Estate).

I proposed a tiered share system, with two share classes (designated as CT1 and CT2 for convenience). Purchase of a CT1 (Citizen Token 1) share was required for those wishing to become citizens of the principality, prior to making a formal contractual agreement via the Citizen’s Covenant.

Purchase of a CT2 (Citizen Token 2) was restricted to those citizens who- already owing a CT1 share- could, either demonstrate via the authority of a spiritual director or some other body of evidence, proof of the attainment of the rank of Adept as outlined according to the Dark Tradition. Exceptions to this case could be made for those citizens who held considerable capital investment in the principality, such as major business owners or industry leaders. CT2 dividends would also be equal to that of the CT1 dividend yield, thus eliminating any purely financial motive for their acquisition. The principle reason for owning a CT2 share (these would be awarded to citizens rather than bought) would be to provide it’s holder access to the Adept’s Assembly, a forum which would be convened to allow Adepts and other prominent citizens to present proposals and issues directly to the Shareholder Council. Whilst no democratic system of voting would exist in the principality, the CT2 nobility would be able to voice their concerns and ideas to the legislative arm embodied in the Shareholder Council, and the Council would in turn be informed by elements of the principality most invested in seeing it’s continued prosperity and peace.

How would a Shareholder Council be constructed in as organic a fashion as possible? Assigning positions of authority ad hoc is not a stable solution; ideally, the inherently meritocratic system of shareholding should be extended to election of Council members- indeed, it is in the very name (the Shareholder Council in this model fulfills the roles ordinarily ascribed to both majority shareholders and the board of directors in a corporate body).

Perhaps we could allow for the buying and selling of CT1 shares on a shares market (with one share being the minimum requirement for entry into the principality and required for the purchase of property within it). Councillors would be those citizens who- as in the case with any modern corporation- own a majority share position (perhaps 10% of the total shares per person). They would naturally be required to be residents of the principality, and CT2 ownership could be conferred as a consequence of becoming a member of the Council. Such a system would ensure those with a considerable investment in the principality would be the ones making the decisions- a far cry from the current system that incentivizes the mercenary approach of modern politics.

The hierarchical structure of the principality would consist of: citizens (singular and numerous shareholders); Adepts and other CT2 citizens; Councillors; and the Archon.

For a High Cathair principality, there would also be the parallel authority of the Siresy; the religious leadership of the principality. These witch-adepts would likely hold places at the Adept’s Assembly ( either via direct participation or through the appointment of a representative).

Implementing A Parallel Legal Authority

Capital has always and will always increase. Due to this increase, a fundamental shift in power relations will begin to occur which will lead to a dynamic shift in the very fabric of society. This shift in power relations will inevitably come about in the form of private capital exceeding that of the state’s. Many corporations today possess net worths that dwarf the GDP of small countries and this trend will only continue apace. As a result, questions of sovereignty and rulership will come to encompass the feasibility and validity of private law.

The arguments against a plurality of decentralised legal systems arise from the same logic that argues against a plurality of decentralised currencies. Currency only works because we all agree it to work and is based upon the highest degrees of trust and security. Yet the rise of alternate currencies in the form of cryptocurrency has shown that this is not the case.

In the United States, there are laws that vary from state to state and are adhered to accordingly. It is clear that this system works and possesses a degree of stability. For example, Lex Mercatoria was a form of mercantile law common amongst merchant guilds and companies in Europe throughout the Middle Ages, enforced by merchant courts and operated via voluntary involvement.

Private organisations, if given free reign to do so (and perhaps without needing to) will be capable of funding exploration and settlement ventures as well as providing adequate security for such ventures in the form of private armies.

As David Friedman defined rights: “More generally, my rights are whatever I am successfully committed to defend, where success depends in part on other people recognizing my commitment and having no commitment of their own that directly clashes with it.”

The model of future governance therefore becomes one based along decentralised and capitalistic lines with private corporations functioning as providers and protectors in relation to their subjects, akin to the medieval system of Feudalism. This “neo-feudal” model is one which should therfore be anticipated and prepared for accordingly. Government will become just another utility subject to the free market, and the notion that a person was once born under a system which one had no power to leave or decline interactions with will be regarded as a narrow minded and backward state of affairs.

How To Establish A Sovereign Community

The recent move by Buckhead County to seperate from Atlanta city in a move that echoes the creation of what I have outlined elsewhere as a private “sovereign community” has demonstrated, I believe, how such a community could come about in real terms. This development had me thinking about how one could use similar measures to transform the very areas these communities are seeking to escape by rebranding them as “sovereign corporations”. Why a corporation? It will be outlined in this essay how such a model lends itself well to the revitalization of a community and ensuring that it gets sound and proper management.

To turn a community- be it a large city or a small residential neighborhood- into a corporation, all that would be required would be a few basic restructuring steps. First, demarcate the boundaries of your community. This is a fairly simply process; we see many examples in affluent gated communities, which have gated walls and on-site security manning the entrances to control who comes and goes. Next, file for divorce from the surrounding area. Then you perform a market valuation and issue shares, allowing individuals to invest in your community.

Initially, the only communities likely to follow these steps (as Buckhead County have signalled they are willing to do by an 80% majority- with the vote taking place next year) and be capable of providing for their own security will be those with considerable pools of wealth. Buckhead is a very affluent area, and no doubt it’s secession will deprive Altlanta city of a large cut of its tax revenue. In refusing to address the rising crime rates, these cities are signing their own death warrants by forcing their most productive areas to remove themselves from the situation- and with it, their wealth income.

So I decided to perform a thought experiment whereby I would take an area renowned for crime and poverty and attempt to transform it into an affluent sovereign community within the span of a decade or less.

Firstly, let’s create a fictional corporation, called Company A. This company decides it is going to revitalize the infamous Gipton Estate, an impoverished council estate in the city of Leeds in West Yorkshire, noted for it’s high crime rate (the 3rd highest in the city), and a place where I spent my early years before settling in Horsforth.Sidestepping the issue of this estate being Leeds City Council property (perhaps, like Buckhead County it has begun a movement headed by a committee to trigger a vote to secede); Company A has decided to craft a scheme whereby Gipton can be gradually improved and transformed into an affluent and attractive place to live- a far cry from its current situation.

The steps for creating such a corporation are relatively straightforward. Firstly, you need a name and address for the company. Then you register your company with Companies House. The company must have at least one director and one shareholder. Next, draft up its articles of association (agreed rules about running the company); then you need to register it for Corporation Tax.

The main problem with Gipton, as highlighted above and a point on which everyone from with the area will agree, is it’s crime rate. There have been numerous previous attempts to address this issue; all have failed largely because the solutions proposed have been based upon the fallacy that there are no bad people, only bad circumstances. The reason for the crime, it is said, is that the young people of Gipton are merely bored and have nothing better to do than set cars on fire and cause havoc instead of attending school. This explanation however does little to answer for the adult criminal element. The reality of the situation however is that the area is populated by thoroughly distasteful people.

Growing up in Gipton was an illuminating experience and a stark lesson in human nature; the area had been left to fester by the police and other public services thanks to the general inhospitality and violence of the people who lived there. Drug dealers openly did business on street corners; used condoms and solvent cans littered back alleys; packs of stray dogs roamed the streets, tearing into rubbish bags that were often left out and would attack anyone who got too close; fire crews were called out most nights to put out stolen cars that were set ablaze in the middle of the street, having been broken into and driven around the estate by drugged up hooligans who then crashed them once the vehicle ran out of petrol; burglaries were common, as were muggings and violent assaults. Whole streets in the estate (such as Casterton Gardens) were abandoned and boarded up, with weeds growing over the roads. These dilapidated houses were regularly set on fire too. My mother, just one of the many single teenage parents who were settled there by the City Council in the 80s/90s (and whose children would grow up fatherless, to continue the cycle of delinquency) had to clean human excrement smeared on the walls of her new home that was left there by the previous residents. The whole place was a waking nightmare. It has improved somewhat in the past decade, but the area is still avoided by most people and for good reason.

One of the reasons for the estate’s youth woes is that the children are not instilled with any form of discipline or values. The parents speak to their children like absolute garbage, most people settled there are criminals and the ones who aren’t are generally just rough and violent mannered. The fact is simply this- the people who live in and around Gipton are not pleasant folk.

Of course, despite the vast majority of them being thoroughly antisocial and incapable-and unwilling- of ever being incorporated into polite society, one thing the saner residents can agree on is that the crime needs to go. This is the angle from which we will approach our revitalization project.

So, Company A has to first convince the majority of Gipton residents to contribute toward a payment scheme, one which will employ a private security firm to provide for the services normally fulfilled by the police; and a private cleaning team to provide for the services normally fulfilled by the City Council (a drive around the estate will reveal that neither of these services is currently being provided for). This payment scheme will not be an easy task, given the general lack of forward planning and community trust on the part of the residents. However, suppose we somehow manage to convince most of the residents to pay in by contributing £1 a week to the scheme, with those who don’t contribute being made up for by those offering to contribute over the £1 minimum; there are around 75,000 people currently living in the Gipton Estate. That brings us £75,000 in weekly capital to provide for a private security contract and street cleaning services.

Perhaps we could split the estate into four quadrants to roll out the scheme in stages. We focus on implementing the scheme in one small, easy to manage quadrant to begin with, and when this pilot scheme starts to pay off, other residents will be able to see the results and be thus more likely to pay in.

Now that we have secured a consistent stream of capital via the proposed payment scheme, we can set about employing a private security contractor whose services will include street patrols, installation of state-of-the-art surveillance technology on all major streets and most residences, as well as a dedicated task force that responds to any and all call outs in record time. Let’s assume we contract with G4S. And let’s assume we are receiving a weekly payment from roughly two-thirds of the residents so far- that comes in at around £50,000 per week. Compare this to a neighbourhood in Sutton where 104 residents scraped together a comparatively paltry £504 a month to employ a private security detail to prevent car thefts and burglaries. Company A is at liberty to save any unspent funds for administrative costs- as well as a “capital fund” which we will be utilising later.

This security force, furnished as it was with a lavish budget, would patrol the streets at all times, especially the areas known for criminal activities. They would work closely with the police, preparing the bulk of administrative work, dispute resolution and crime prevention– saving the police a ton of effort and allowing them to expedite the prosecution of lawbreakers. The areas normally regarded as particularly dangerous could be targeted with advanced security systems (technology solutions such as thermal and seismic detectors, fence detection systems, and ground radar intruder alarms are all offered as standard with modern security contractors these days). We could also have permanent patrol stations installed at or near the high crime areas, as well as remote monitoring.

Next with our budget, we employ a street cleaning service which is tasked with cleaning up street litter and the removal of waste, as well as enforcing that the gardens and streets directly outside the resident’s properties are kept free of clutter (you will often see old sofas unceremoniously dumped in front gardens overgrown with weeds when driving around the Gipton estate).

Within six months, providing a solid portion of the weekly payment scheme is coming in, the crime-riddled and filthy streets are a thing of the past. The Gipton Estate has been transformed into a clean desirable place to raise a family or set up business. Property prices increase dramatically as a result.

Our next step in our long term revitalization plan is to begin the purchase of real estate from the residents. Let’s say Company A now offers to buy as many homes up as possible. It does this by lending willing residents of the Gipton Estate a lump sum from the aforementioned capital fund to buy their house from the Council, perhaps in exchange for the company recieving a % of the property’s equity in 10 years- we are of course assuming the value of the property is going to increase dramatically as we gradually revitalize the area (I believe a developer known as Bellway are currently doing just that by entering into a venture with the Council- it is, of course, doomed to fail given that the other social issues aren’t being addressed, but I digress). You could lend each resident anywhere up to 50% of the property price to go toward purchase of the house in exchange for part ownership relative to the % lent (if the company lent the resident 30% of the house price, it would thus own 30% of the property). When the property value increases due to the revitalization project, 30% of the property is now worth far more than the initial value paid (the average property price in Gipton is £125,000- and bear in mind this is a generous estimate that factors in the decent areas on it’s borders. Assuming we improve the area to levels equal to that of it’s richer surrounding areas- such as Roundhay, where average property prices are £355,000, that is a 64% increase in property value, a decent return on our initial investment).

A simpler alternative could be one in which the company offers to buy the homes outright from the residents (after some serious negotiations with the Council) at a fixed sum, lower than what they would get if they sold it on the market (let’s say the offer was £60,000)- on the agreement that the house legally becomes property of the Company upon the resident’s death or if the resident chooses to relocate at some future point in time. The resident doesn’t even have to move out; they simply get a considerable sum paid out to them on the spot in exchange for the Company acquiring possession of the house upon the resident’s death/move. The Company now has even more of an incentive to improve the area. Providing they do so, the purchase of the properties becomes a worthy investment (a 64% return as outlined above). Most residents wouldn’t turn their nose up at £60,000 for a house they likely have little intention of leaving to their children anyway.

The agreement of purchase could also include a clause that states eviction could be enforced if the resident becomes such a nuisance that a majority of residents vote to allow the Company to trigger said clause.

So, after some time, Company A has now succeeded in its task. Security patrols keep the streets safe and free from vibrant vehicular bonfires, stray dogs have been rounded up and lovingly rehomed and machete wielding lunatics have been settled in a more suitable environment at HMP Leeds. The gardens are beautiful, the walls scrubbed free of graffiti. All is well in the fair land of Gipton.

The next task is dealing with those God awful post-war brick houses. Over the years, the Company could demolish the houses which are no longer occupied and replace them with kitschy sandstone cottage builds. Those brick built houses are reaching their end- it costs more to refurbish them than simply demolish them as they stand. Stone is more cost effective, more energy efficient, and it looks nicer. Tear down those eyesores and build anew, I say.

Much better- and cheaper

The Company now files for divorce from the City Council (and hey, if London can do it, why can’t we?). It rebrands the estate as Newdale– owned by Company A in the form of Newdale Incorporated. It begins to build a perimeter wall around the estate, effectively transforming it into a gated community. It then performs a market valuation and issues shares. Residents are each awarded a share (which they are at liberty to sell if they so wish). The share could even pay a dividend. Individuals who purchase enough shares to become majority shareholders form the Newdale Shareholder Board. This will function in an executive capacity, fulfilling the role of the former Council. The Board proceeds to elect an Executive from it’s members. This Executive is now the CEO of Newdale, and it is their job to manage their community effectively and responsibly.

For prospective new movers attracted to this exciting new venture, the process would be simple. You apply to live there and sign a Resident’s Covenant. The Resident’s Covenant is a written agreement that all residents of the community are required to sign. This is a basic contract between the individual and the Shareholder Board which states that the individual- in return for the privelige of being made a resident of the community- will not engage in behaviour that will infringe on the rights of other citizens, cause harm nor behave in any way that will negatively affect the share price of the community (that is, they will not make the community a less than ideal place to live). The Board agrees not to infringe upon the rights of the citizen and ensure his/her (and his/her property’s) constant safety via the private security team and an insurance policy which the executive may draw up. The Board is at liberty to decide what constitutes as negative behaviour as they are the ones responsible for the community’s share value- however, the rules will be simple and easy to follow. In short, they will consist of 1) not to instigate violence or theft and 2) not to engage in anti-social behaviour. Violation of the Resident’s Covenant would result in immediate expulsion from the community. The Board (via the auspices of the private security team) reserves the right to expel anyone they believe is acting to undermine the integrity of the principality, regardless of arguments given.

Residents of Newdale may elect an alderman, a representative whose job it is to approach the Board with the minutes of the monthly resident’s meeting, bringing to their attention any concerns or issues the residents may have. The residents do not vote to elect the Board members- Board members earn their seats in the same way any shareholder would in a corporation- by investing enough of their wealth to become majority shareholders.

The difficulties in implementing such a plan as this would be convincing a municipal council to allow an entire suburb to secede and provide for itself as a private corporation- even if Leeds City Council would see a net benefit from no longer having to provide a disproportionately high amount of services for an area that pays low levels of tax due to its resident’s mean income (most Gipton properties fall under Council Tax band A, which stands at £1,199.83 per annum). But I believe we will see more examples like Buckhead County in the future. Precedents will be set, and with it stronger arguments for municipal secession. Failing this, we could develop a network of homeowner associations and private corporations that function in a quasi-official sovereign capacity, effectively allowing us to still achieve all the proposals outlined above.This revitalizing project ccould all be accomplished quite easily tomorrow if the residents of Gipton decided they wanted it. But they won’t; the estate will continue to struggle along, and the quality of life for its residents will remain as it is. They do not dream of making their world better because they do not believe they deserve better. But the solutions are there, for those with the ambition- and the willingness to invest some capital.

Finally here’s a documentary showing a likely to fail rejuvenation project for the Gipton estate. See for yourself the calibre and climate of the estate currently.

The Decline Of The American Republic

Events in Rome continue to move at a predictable pace. In previous articles, I outlined current events in America and how these were analogous to the events that led to the fall of the Roman Republic and rise of the Empire. One of the principal issues that would lead to the fracturing of Roman society was the wholesale purchase of land by wealthy aristocrats, effectively barring the lower middle class and poorer citizens of Rome from home ownership. In fact, much of Julius’ Caesar’s political career was based around seizing the vast estates acquired by wealthy individuals such as Cicero and Crassus and redistributing them back to the poor.

Toward the end of the Roman Republic, most of Rome’s citizens had migrated from the countryside- where they traditionally lived as landowners- to living in vast apartment blocks in the cities. These insulae varied in condition according to the wealth of the tenants and the care afforded them by their landlords. The rich made sure to buy up the land left by the previous landowners, becoming even wealthier in the process. This move from the country to the city came about largely due to the influx of cheap slave labour from abroad that forced the peasants into seeking employment elsewhere. And what do we see in America today? The oligarchs of politics and big business certainly seem to be fond of the supply of cheap labour and votes brought into the country via unchecked immigration from south of the border.

We have also seen the investment bank Black Rock recently buying up vast swathes of real estate, often for 20% above asking price- thus outcompeting regular buyers (and observe how the establishment media have been at pains to provide justification for this in several recent articles. Oligarchs looking out for one another is nothing new, of course). Bill Gates has been buying up large areas of farmland; we are seeing the exact same events occurring today that occurred in ancient Rome. The Optimates, elites, globalists- whatever you want to call them, the trend follows the same pattern.

Another interesting development we are witnessing is the secession of small regions (as occurred recently with several Oregon counties voting to join Idaho, with residents complaining “they don’t protect us from rioters, forest arsonists, or school curricula that teach kids to hate Americans and Americanism. And they pass laws that violate our conscience. We can’t let our money support their system anymore. We are outnumbered, we don’t have leverage, and things will continue to get worse.”)

I cannot recall a time when society was so deeply divided along political lines. Politics has suffused itself into every aspect of life, everyone feels the need to have an opinion on the current situation. Dialogue between rival factions is untenable; the stage is set for a civil conflict; Optimates vs Populares, Progressives vs Populists, Left vs Right.

And now we are seeing entire communites seceeding. As I’ve outlined before, despite the fuss kicked up the socialists, the future is not going to be witness to a decline in capitalism- it will be ever more defined by it. A wealthy Atlanta suburb has filed for secession from the city amidst rising chaos and crime. They are even creating their own police force to protect themselves. As I posited, the rising prominence of private security in the face of collapsing social order is going to be one of the first signs of the end of the American Republic.

Now, perhaps if we see this occurrence repeating across the country we could suggest that one of these communities list itself as a corporation and covenant community, issue shares and we will have ourselves the beginnings of a Cathair principality

The future of the American Republic going into the 30s and 40s is going to be one marked by enclaves of such sovereign communities, failed states pockmarked with “autonomous zones” and a general viciousness permeating politics. According to the Aeonic model, we will see the birth of the individual who will usher in the American Imperium- the first Casear- sometime around 2027. He will grow up seeing the worst of the chaos of the collapsing order, and providing China do not attempt an invasion (unlikely given the sheer grassroots resistance that would spring up across the land), he will rise to prominence vowing to establish order- at any cost. Once this is achieved, this Caesar will usher in the Imperial age of the West. This age will last from circa 2080 to sometime in the 24th century when it will begin it’s slow, but inevitable decline. Until then, buy ammo, encourage your neighbours to form a sovereign community and prepare for the decades of chaos. We will also soon likely see the question of the rising power of militias becoming discussed more and more in the near future. No doubt the oligarchy and their media outlets will seek to demonize them in ways reminiscent of the current panic over “insurrectionists”. These private armies will naturally show support for the coming Caesar (as they did in Rome), given that they will be a reaction to the ongoing chaos and social disorder.

The chaos will continue. But from it will emerge a leader. Look for him, if you live long enough. He is coming.