Showing posts with label ideology in prose. Show all posts
Showing posts with label ideology in prose. Show all posts

Sunday, April 28, 2013

Bitcoin

I've decided to start taking any and all donations in bitcoin starting immediately. I've been watching bitcoin for a few years now and have become more and more excited about it the more I learn about it. Bitcoin is a de-centralized, open-source crypto-currency. Bitcoin is fantastic because it is not dependent on any one institution and thus has no hierarchy (for example, a hierarchy of the government above the people) inherent to its structure.

 Here's an annoying video to explain everything to you



 In many ways, Bitcoin is like Gold:

 I do not believe that gold and bitcoin are really in competition. Rather, I think that bitcoin is in competition with central bank paper.  It provides a peer to peer alternative to paper promises issued by a centralized authority.  One can literally walk up to someone on the street, and exchange physical gold for digital bitcoin.   I believe this currency could make the entire banking industry obsolete in the long run, since one no longer needs to trust the institution issuing paper.  Rather, this trust is placed in cryptography as well as the bitcoin network which is so vast, taking it down would be, like the man in the video says, like taking down the internet.

Gold is money: it provides the store of value, safe from counterparty risk.  While Bitcoin functions as currency: instant, digital, easily transactable and highly portable.  Both of them are anonymous and neither of them is dependent on a centralized institution for their existence.


Right now bitcoin is in its early stages and is extremely speculative and volatile.  I am not posting this, encouraging you to put your savings into bitcoin but rather, I am posting this as a show of support for bitcoin itself.


If you're new to this blog you might want to check out some of my poetry.


Anyway, if you like what you read here, drop some BTC in the bucket!

Sunday, January 20, 2013

Patriotism


         Hello all! I have been neglecting my poetry in favor of song writing recently and, while this means i haven't produced any poetry, I have been writing lyrics.  I just moved to Richmond VA and as a consequence i have neither much means (or even a job) with which to make a recording (rent a recording studio and/or buy recording equipment) of the songs I have written, but I will get on it as soon as I have the means.

         This song is about the deep spiritual nature that undergirds American patriotism.  Unlike most other countries -some bound together by bonds of race and blood, others existing as the careless footprints of deceased empires- American patriotism stems from a call to action by one's own conscience.  What makes one's blood American is not its connection or faith towards its dead past -to one's ethnic heritage and family roots for instance-, but rather the fact that it is real, living, blood whose pulse cries out for freedom.  This is why people can come here from all four corners of the globe and become Americans regardless of color or creed.
          Finally, I feel compelled to point out that, though many of my fellow countrymen were lucky enough to be born in this land of freedom, many are not truly American.  They do not want and, in fact, work to oppose freedom.  Most unknowingly, but some with conscious intent.  This latter group can be found in its greatest concentration high up in the USA government and its corresponding crony-capitalist mega-corporations.
          Do not misunderstand me.  I am not calling for violence against anyone (in the final verse of this song, the line "my blood falls on this soil", emphasizes individual self-sacrifice and not a commitment to violence against others).  I am merely calling attention to the precarious nature of our union as well as the fact that it is in our day to day lives that we must change the world rather than looking to government to make these changes for us.
The Calling
My blood calls to the soil

Of a land I long to see

Where all my kindred spirits

Would dance in harmony



My brother’s of the forest

My sister’s of the sea

My father is of freedom made

And mother: love of humanity



And we fade

We’ll come again



Does your blood call to this soil

Of this land you long to see

Where all our kindred spirits

Once lived in prosperity



This land is of the forest

This land is of the sea

This land was once of freedom made

Now lives in slavery



And we fade

We’ll come again


My blood falls on this soil

In hopes of liberty

That all my kindred spirits

Would have a place to be



I am of the forest

I am of the sea

Faith in freedom I’ll proclaim

That all might love like me



And we fade

We’ll rise again…

Wednesday, September 19, 2012

The State Explored Through Art

First let us begin with an artistic critique of the state and the left/right political division.  This video is a critique leveled by the band Laibach and their artist collective.  Though it may appear fascist, it must be analyzed beyond the immediate aesthetics of its presentation.  The lyrics, for instance, are not those of a fascist dictator, but rather those of the communist revolutionary Josip Broz Tito.  They exalt the supposed virtues of the state while claiming its authority is derived from the people.  This juxtaposition of fascist imagery and communist rhetoric has the effect breaking down the divisions of left and right, leaving the viewer faced with pure violent force: the will of the state. 


To represent society within the state as the division between left and right is to institutionalize division and violence. Not only are the two sides divided against each other, but they are also divided against themselves: the left is pulled two ways by its stance as socially libertarian and economically authoritarian, while the right is pulled two ways by its stance as socially authoritarian and economically libertarian.  Society is thus doubly fragmented by its left-right division as well as its libertarian-authoritarian division.  In the end this fragmentation produces a paradigm that is both socially and economically authoritarian: this institutionalization of conflict demands more state control, more violence simply to keep things together.


This is exactly what the state does.  The state uses violence to keep the situation (the nation), that it creates and oversees, together.  It does this by representing the people of the nation to themselves.  In this way, the state is the people, but only insofar as it is the people separated from themselves.


To divide the conflict within the state into left and right parties is therefore to institutionalize the need for the state.  The left/right division -unlike the authoritarian/libertarian division- does not pertain to the nature of the state per say, but rather to the specific expressions of its adherent's individuality.  By siding with a side in the left/right division, the individual ignores the nature of the state leaving the state with the task of expressing the nature of leftness or rightness (since it is within the state that the conflict between left and right is embodied).  The state is thus left to its own devices: first encroaching on society in a "left" way (pushing through regulations on industry, instituting social welfare programs etc.) and then it encroaches on society in a "right" way (taking away personal liberties, pushing through legislation that benefits big business interests etc.).  The more the sate encroaches, the more the divisions within the state become meaningless up to the point where we have a system like we have today: a system where both parties stand for the same principles and the same policies.

It is time that we as Americans do away with this left/right divide (or at the very least, relegate it to the realm of social interaction and personal feeling) and adress the real problem: the state itself...

Dreams of Liberty (The State)                      
Feel the force of the broken ones
Blindly lashing at the branches
Afraid to strike the root and see
The end to their negative solidarity

Streets seethe under daylight’s pressure:
The negative solidarity movement marches forth.
But I remember as I stand here watching on,
That they say the night is always darkest before the dawn.

In fear the masses converge
Under banners devoid of vision,
Understanding,
And love.
No light of freedom glints in eyes
That look for solutions from above:

“The state will cure the sickness
of self-centeredness,
Greed,
And lust.
It will bring the order to our lives
Our cities,
Our nation,
Our trust.”

But the state can protect us only
From the violence we cause each other
Its touch never brings the love we crave
From every man as our brother.

It cements its rule with force’s power
That in love’s absence, projects a veneer
Of a nation’s people bound together
Though, in fact, they’re bound by fear

The state’s hand touches where we’ve succumbed
To the blind hatred that keeps us enchained
To our selfishness that preys on others
And acts on lies we’ve entertained.

The state lets us live with the folly
Of not looking our fellow man in the eyes
And knowing his pain, troubles and joy
While living with him every day of our lives.

I dream one day we’ll realize the truth
That our nation was not of fiat born
But birthed by freedom’s present light
From which the state has had us torn.

I dream one day we’ll see the truth
That love and freedom must lead the fight
Against state slavery and its chains
But ’till then we march:
Left, right,
Left, right,
Left, right.


Finally, I would like to point out that I am adding a new tag called "ideology in prose" which I will use to tag any post where i lay out a piece of my worldview in prose (as opposed to visual art, music or poetry).

Thursday, August 16, 2012

Negative Solidarity Movement

 This is a quick poem inspired by my interactions with the Occupy Wall St movement (an interesting conversation I had yesterday inspired me to finish it).  For the most part they seem like good, well-intentioned, mostly liberal people who, when confronted by the current situation are afraid of what it might say about the politics that they've been pursuing for so long.  Rather than admit the obvious (the corruption of government as an institution, the need for a decentralized society built on organic community, the fatal contradiction of the leftist worldview that believes one can have personal liberty while the government delivers you your prosperity on a platter), they stand paralyzed in the face of reality saying things like "no one knows what will happen next", "no one knows what to do about this problem" etc. 


I hope all my OWS brothers and sisters who read this realize (and here, I speak from my deepest of personal experiences) that the first part of accepting reality and your place in it is admitting you are wrong.  I have been through this process.  It was hard living in an ideological limbo where I paid attention to so many things I was unable to form an opinion on, but admitting that my previous conceptions (I was, you could say, a generic statist) that set my course of action were wrong started me on the woodland path that I am still walking today.  Your former self will fall to ashes but you will rise a phoenix from the fires of change.


Negative Solidarity Movement
The crowd
Of decaying walls
Whose roof that united them
In common interest,
Belief,
Prosperity,
Has collapsed into the ground
Leaving them stranded:
Searching for someone to blame
As they crumble in the rain.

Out of isolation come the walls
To stand in city streets
Chanting slogans,
Holding placards,
Walking alone
Though with each other.

Between them
All bonds lie broken:
Each one stands
In contradiction with the crowd,
But walks with it
In self-righteous anger
That divides them even as it unites.

This movement stands afraid
To question
To answer
To find
An answer to their anger
For fear of what it might unbind…

Sunday, July 22, 2012

God Touches A Stone

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The world must become your church, life must become your ministry and humanity must become your congregation.
Before I begin, let me say that I am entirely indifferent to matters of religion.  At worst, religion binds the individual to a community defined by dogma, structure, zealotry and the illusory identification with "the community of the faithful".  At best, religion is merely a means to an end -and it is this end (identification with God, existence, the One etc.) as means that I am concerned with.  Because of this, I do not discriminate among the different faiths -including atheism-, but instead, I examine the personal spirituality of the individual.  Religion provides a language and a structure in which to express this spirituality but ultimately, spirituality is an individual's personal expression of how they relate to the divine/Self.  One can participate with all one's efforts and energy in religion but have no spirituality -that is, no relation to the divine.  Likewise, one can have no religion but be the most spiritual person in the world.  To the society of his day, Jesus Christ appeared as the latter person.  The son-of-man broke with the religious traditions of his day to such an extent that he appeared a dangerous heretic to all that heard him but did not understand.  Jesus did not identify as an individual (he was/is Christ: he identified with/as God) but this did not mean that he wasn't afraid to stand out (in his society) as an individual: he spoke truth in an age and a society of lies.  For this reason he was crucified.

Now more than ever, the righteous must not be afraid to stand out as individuals.  Now more than ever, we find ourselves in a society of lies: the lie of the selfish consumer, the lie of false prosperity provided by the Federal Reserve, the lie of the false sense of power brought about by endless global war, the lie of the greatness of the wealthy and of celebrities, the lie of a society of atomized individuals.  Like Jesus Christ before us -who refused to identify as born of the corrupt Roman/Jewish world around him, but rather identified himself as the one born of God (of truth, Identity, One etc.)- the time has now come for the faithful to forge a new society, and with it, a new identity by which the corrupt society of our time might know us.
If I had to circumscribe myself as an individual (something I am loathed to do) I would do so by identifying as a libertarian (neither right nor left, capitalist nor socialist).  Ultimately this identification as libertarian is more of a belief in the abandonment of one's own individuality -and thus the liberation of Self (God, Identity, One etc.)- than it is an identification of oneself as a lone individual.

The first step in moving towards this new society consists not of making war on our "enemies" nor silencing those who disagree with us (for these are the tactics of the followers of lies) but rather, personal spiritual purification.  This consists not only of changing our lifestyle (involving ourselves more in the community and world around us, providing ourselves and our neighbors with more of the things we need to live, having a personal connection with the earth as well as with the sustenance the earth provides etc.) but also in changing that with which we identify:
When we fixate on "our" past and future, we bring "ourselves" away from the creator as we are drawn to the worldliness of creation.  God is the creator (God is Identity/One).  Though creation arises and passes away, the creator stands eternal -indifferent to the flux and flow of creation such that only God is capable of all creation and all creation exists only through its active revelation by the creator.  All that is revealed is (in) God.   Revelation/creation is ongoing.  Sin is identifying as created.  Jesus' ministry was founded in order to guide humanity away from identifying as created/worldly and towards identifying with/as the creator.  Identity is God. Identification with Identity takes place as (in) God.
God Touches A Stone (Christ Revealed)
Suddenly,
A loving smile radiated from his lips
Whose truth they understood more than his words:

“take,
eat;
this is my body”

Peter took the bread.
Peter put it to his lips.
Peter did not understand.

Puzzled stares
Dart towards each other
Finding no answers in their search.

The moment’s silence
Draws
Out.

(Though they felt his light,
they understood not his words.

But he could feel it in their eyes…)
His hands lifted the clay cup from the wood table.

“drink from it,
all of you”

Peter stepped forward.
Peter drank from the cup,
Peter felt the warmth radiate from his center,
And yet he did not understand

Still fettered in the shackles of his worldly birth
He watched
Puzzled
As the others put it to their lips.

The wine
Presented no sign to those expecting:
The simple drink from the rough cup
Sat humbly in the shepherd’s hand;
Worldly to those who did not yet know Him.

“This is my blood”
But no blood flowed from his veins.
No cut violated his body
And no bitter taste of salt and iron lingered in their mouths.

But suddenly Peter understood
As his thoughts brushed against God’s perfection.
Breaking free from the world’s tethers,
To accept his present, divine birth:

Given by Himself.
Given by Christ’s revelation:

He revealed himself in the cup,
In the wine,
In the faces of his followers,
In the dirt floor and thatched ceiling,

In the eyes:

For the first time
He shared the eyes of his beloved teacher
Who cast his gaze into the depths of his own.

Behind the eyes of the son of man
He saw the infinite identity of his father’s smile
That bore itself on the son’s complexion
Who lived there in his father’s words
As they were given to him by his faith
That kept him in the moment of his father’s unfolding creation.

Peter did not know what it was to be lost
Until God found him in his blind questioning
And struck all ego from his mind
And blessed his tongue with these words:
“This is... Me
This is Truth
This is God
This 
is 
Christ”


Tuesday, May 15, 2012

Peak Government

I had to re-post this article because it succinctly articulates so much of what I feel against government intervention. 

Big government means no free market.  They tell us that the unbridled free-market caused the 2008 financial crisis and our inability to escape it.  This seems to be true since some of the biggest market players (and makers) are implicated in (and I would argue guilty of) the crimes of our time.  This argument, however, fails to consider the possibility that the very government that its adherents turn to in order to solve these problems might actually be the problem in the first place.  Take a closer look at some of the companies that are so reviled (for instance: Monsanto, Wall Mart, Exon Mobil, Goldman Sachs, JP Morgan etc.) and you will find that all have in common ties with the government or a business strategy of fitting into a dynamic in private society created by the government (Wall Mart for instance, fits into the "globalization" dynamic created by the Fed's cheap money that encourages excessive consumption and discourages productive pursuits  at the "center" [aka the USA] and moves production -at the expense of consumption- to the periphery [aka china et al.].  It also benefits from the Fed and Government because many of its patrons are also on Social Security, welfare, unemployment etc.).

Dis-empower the state  and you will end the reign (and the existence) of its parasite corporations.

Big government is also a symptom and a cause of the spiritual disconnection of humanity from its own experience of itself and, through this, a disconnection with the ecology in which it lives.  The transfer of risk from one's own shoulders -say, the risk of poverty and the social consequences of poverty- also transfer the face of the stranger who represents the problem (represents it as both cause and effect) -the face of the poor and the face of the cause of poverty (corrupt governments that team up with corporations and especially financiers to steal your wealth through inflation as they use the state to keep you on financial life support while they gut you and your children of your future)-  from your gaze.  This dynamic of appealing to the state re-enforces personal isolation and selfishness which ultimately re-asserts itself in society as something that requires more state intervention.  This selfishness, meanwhile,  runs rampant over people and environment as both are disregarded in the quest (which the state and parasite corporations have institutionalized) for money and power.

The only way to end this dynamic is to do it PERSONALLY.  This change goes down to the essence of one's existence (an essence which I have tried to capture in poems such as Displacement, Dance of Silence, Solution and Experiment 2) as well as the concrete actions in which we engage in order to change our unfeeling and corrupt world that we live in (I have also attempted to addressed this aspect of concrete personal actions and experience with the world in poems such as The Illusions of Progress, The Future of an Illusion and Dust). 

This article is re-posted from http://www.chrismartenson.com/blog/acknowledging-arrival-peak-government-part-1/75356 and was written by Charles Hugh Smith who writes on http://www.oftwominds.com/.

I don't necessarily agree with everything in the article but it's a great place to start.

Acknowledging the Arrival of Peak Government

Most informed people are familiar with the concept of Peak Oil, but fewer are aware that we’re also entering the era of Peak Government. The central misconception of Peak Oil -- that it’s not about “running out of oil,” it’s about running out of cheap, easy-to-access oil -- can also be applied to Peak Government: It’s not about government disappearing, it’s about government shrinking.
Central government -- the Central State -- has been in the expansion mode for so long that the process of contracting government is completely alien to the nation, to those who work for the State, and to those who are dependent on the State. Thus we have little recent historical experience of Peak Government and few if any conceptual guideposts to help us understand this contraction.
Peak Government is not a reflection of government services or the millions of individuals who work in government; it is a reflection of four key systemic forces that drove State expansion are now either declining or reversing.
The Four Key Drivers of State Expansion
The twin peaks of oil and government are causally linked: central government's great era of expansion has been fueled by abundant, cheap liquid fuels. As economies powered by abundant cheap energy expanded, so did tax revenues.
Demographics also aided Central States’ expansion: as the population of working-age citizens grew, so did the work force and the taxes paid by workers and enterprises.
The third support of Central State expansion was debt, and more broadly, financialization, which includes debt, leverage, and institutionalized incentives for speculation and misallocation of capital. Not only have Central States benefited from the higher tax revenues generated by speculative bubbles, they now depend on debt to finance their annual spending. In the U.S., roughly one-third of Federal expenditures are borrowed every year. In Japan -- which is further along on this timeline, relative to America -- tax revenues barely cover social security payments and interest on central government debt; all other spending is funded with borrowed money.
The fourth dynamic of Central State expansion is the State’s ontological imperative to expand. The State has only one mode of being, expansion. It has no concept of, or mechanisms for, contraction.
In my book Resistance, Revolution, Liberation: A Model for Positive Change, I explain this ontological imperative in terms of risk and gain. From the Central State’s point of view, everything outside its control poses a risk. The best way to lower risk is to control everything that can be controlled. Once the potential sources of risk are controlled, then risk can be shifted to others.
Put another way, once the State controls the entire economy and society, it can transfer systemic risk to others: to other nations, to taxpayers, etc.
In effect, the State’s prime directive is to cut the causal connection between risk and gain so that the State can retain the gain and transfer the risk to others. The separation of risk from gain is called moral hazard, and the key characteristic of moral hazard can be stated very simply: People who are exposed to risk and consequence act very differently than those who are not exposed to risk and consequence.
Every time the Central State guarantees something, it disconnects risk from consequence and institutionalizes moral hazard.
To take but one example of many, when the Central State guarantees mortgages so lenders and originators cannot lose and the borrower can’t lose more than his modest 3% down payment, then everyone in the chain is encouraged to pursue risky speculations because the State has disconnected risk from the consequence of a potentially large loss. The risk hasn’t vanished; it has simply been transferred to the taxpayers, who absorb the inevitable losses that result when speculation is encouraged.
Separating risk from gain inevitably generates systemic instability. The entire credit-housing bubble can be seen as proof of this dynamic.
All four of the causal factors itemized above are turning against continued expansion:
  • The key energy source of global transportation, liquid fuel, is no longer cheap and easy to access.
  • The demographics have reversed as the population of State dependents is soaring.
  • Debt has expanded to the point that servicing that debt now threatens the financial stability of the State and its currency.
  • The State’s separation of risk and consequence is generating systemic instability.
There are plenty of models of State expansion -- democracy, socialism, communism, theocracy, and so on -- and none for State contraction. This suggests that the down slope of Peak Government will be disorderly and rife with unintended consequences.
The Failure of Separation of Powers
The predominant Western model of governance assumes, incorrectly, that a “separation of powers” within the State will limit the State’s appetite for control. But rather than limit the State’s expansion, the State’s subsystems -- the institutions of executive power, legislative power and judicial power -- are competing to gain as much control as possible over both the State itself and the nation’s social and financial systems.
This competition doesn’t weaken or limit the State; rather, it lends the State a fearsome competitive advantage, as each institution gains power as the State expands. So even though the competition between the three may appear to limit the power of each, in aggregate this competition only increases the State’s expansion as each seeks to outdo the others in reach, influence, and power.
Regardless of which institution wins or loses a particular squabble, the State inexorably expands its control and power. And just as inexorably, elites within the State -- systemically protected from the risk created by their policies -- will experience a rising sense of omnipotence as their private power rises in tandem with the State’s expansion.
These powers also offer State elites a way to radically lower their own risk and dramatically increase their private gain by leveraging the State’s vast powers to their own private benefit.
In other words, not only does each agency and branch of the State seek to expand its reach and power, so, too, does every individual within the State who can leverage the power of the State to protect his/her own individual gain.
The State as Protector of Private Gain
The Central State is granted unique powers of coercion by its membership (the citizenry) to protect them from the predation of foreign powers, individuals, and subgroups seeking monopoly. The citizens grant the State this extraordinary power to protect their freedom of faith, movement, expression, enterprise and association and to insure that no subgroup can dominate the nation for their private gain.
Granting this power to the State creates a risk that the State itself may become predatory. To counter this potential, the State has the self-limiting mechanisms of a separation of powers such that no one institution or agency can dominate the State and thus the nation.
But as we have seen, the separation of powers has failed to limit the expansion of the State; rather, it has become a competitive advantage, feeding the State’s expansion. There are no State-based limits on the State’s concentration of wealth and power.
There is a great irony in this concentration of power in the State: the power is concentrated to protect the citizenry from predation and exploitation, but that concentration becomes an irresistible attractor for all those seeking to increase their private gain via monopoly, cartels, collusion, fraud, and other forms of predation.
The wealth that can be concentrated in private hands is not limited or self-regulated, and so private concentrations of wealth inevitably exceed the ethical threshold of individuals within the State (i.e., their resistance to bribes and self-interest). This structural imbalance leaves the State intrinsically vulnerable to the influence of private wealth. Once this wealth has a foothold of influence within the State, it can then bypass the State’s internal controls and become the financial equivalent of cancer: a blindly self-interested organism bent solely on growth at the expense of the system as a whole.
Rather than protect the citizens from exploitation, the State’s primary role becomes protecting the private gains of elites who have taken effective control of the State’s vast powers.
The Death Spiral of an Expansive State
We can now see that the Central State faces an impossible contradiction: to pursue its primary purpose of protecting the citizenry from predation, it is granted powers that enable it to evade its own self-limiting mechanisms. Private concentrations of wealth gain control over the State’s machinery of governance, and the resulting partnership of private and State elites suppress the mechanisms that were intended to limit private influence over State power.
To enhance their own power, these elites increase the State’s reach until it dominates the entire political, social, and economic system. This sets up an inherently self-destructive feedback loop in which the State’s actions to protect its self-serving elites weaken both the State and the nation. The State’s inefficiencies pressure the nation’s output, even as the State increases its share of the national income to maintain its self-serving elites and quiet its potentially restive dependents. The more the State expropriates, the less surplus is left for productive investment, and so the nation’s output continues to decline.
This dynamic creates a positive feedback loop (i.e., a death spiral) of higher taxes and lower investment in productive assets.