John Lash
At the outset, let me make it
abundantly clear that contra-violence would be directed toward human
predators who prey on their own kind through globalist orchestrations,
and may never be used for a private cause. The individual
target of transpersonal rage cannot be a person you know, but someone
known to you totally outside personal contact: this is a key principle
of warrior ethics in the Gaian perspective.
Doing the Right Thing
In The Hero - Manhood and Power, I suggested that you
can define a hero by what he's up against. This is a way to determine
heroic motivation in the individual case. If humanity has an heroic
aspect, including the capacity to fight in its own defense and defeat
whatever threatens its survival, this focussed definition might now
apply generically or universally. So what is the human species up
against that would require an heroic response? Answer: predation from its own kind, from within the species. I am proposing that contra-violence is ethically appropriate response to such predation.
In Buddhism, the eightfold noble path comprises eight kinds of
right things to do: right speech, right livelihood, right action, etc.
But who defines what is right to do? And on what basis? Is JLL
personally defining what is right to do under the cover of what he calls
rite action, making a deliberate allusion to the eightfold noble path?
No, JLL is not defining what is right to do about surro-predation: he is
showing that in this unique instance, the situation that threatens the
human species globally must define what is right to do. The threat itself defines the right response to it. Hence the imperative need to discern and diagnose the threat of orchestrated social evil in our time (i.e., the topic of Telestics).
This author is no authority figure and certainly not a moralist
who would tell others what to do, or propose high-toned principles such
as the eight rights of Buddhism, which are pacifistic in nature. Be it
noted that these eight guidelines have absolutely nothing to do with the
quest for enlightenment, the main aim of Buddhist practices,
meditation, whatever, and such guidelines are not even preparatory to
that quest. The eightfold noble path is the false track of Buddhist
teaching. This comment requires a brief digression:
It may be remembered that the 6th century BC teachings of
Prince Siddharta were a heresy against Vedic and Brahminical doctrines,
and regarded as such at the time. In the eightfold noble path,
Siddharta—or, more probably, those later responsible for his public
relations—took an adversarial stance against the warrior ethic
pronounced by Lord Krishna in the Bhagavad Gita, the pulsing
heart of Vedic-Brahmanical scriptures. In that poetic discourse, Krishna
(presumably an incarnation of divine love) advised his charioteer
Arjuna to accept the warrior's mission and fight on the battlefield.
Doing so, Krishna did not advocate war or endorse violence for its own
sake, but as the right and effective thing to do in the situation Arjuna
was facing.
Krishna instructing his charioteer Arjuna
on the battleground of Kurukshetra while
the opposing armies wait.
In its time, the eightfold noble path was a detour from the
ancient warrior standard of Lord Krishna, a liberal turn toward pacifism
and ethical passivity. The eightfold noble practices seem to be
altruistic, but in reality they are purely self-interested. They keep
practitioners on an ethical treadmill, safe and secure from the
challenges posed by 3-D orchestrations of social evil. They are
self-serving, self-interested platitudes, rather less harmful than the
Beatitudes of the Sermon on the Mount but conceived in the same vein of
psychosocial appeasement. They are ultimately anodyne and distractive
from spiritual liberation. The path to enlightenment in our time runs
elsewhere, and Siddharta knew it: hence, he gave secret oral teachings
to his cousin and close disciple (incidently or not, perhaps, named
Arjuna) about the exceptional approach to liberation suited to Kali
Yuga. (I noted in the 2012 writings that Kali Yuga began with the death
of Krishna in 3012 BCE and ends in 2216 CE, with the lifetime of the
historical Buddha falling exactly at the midpoint in this period of
time.)
The intention of this exposition of warrior ethics is neither
to preach nor propose what others ought to do. Far from it. It is to
make explicit what may have to be done, and can be done, against
predation on the human species coming from its own kind. The right thing
to do in this instance is the action that will really be effective for
species self-defense. The stated aim of rite action is the same as its
actual aim: to defeat the 3-D machinations of division, deceit, and
domination used by those who deliberately orchestrate social evil,
counting on others to execute it for them. The right thing to do in this
case would be contra-violence against the chief parties of
orchestration as well as those who execute their aims, be it in naive
complicity or otherwise. There are no innocent by-standers in the
psychodrama of social evil, and there can be "collateral damage" in a
contra-violent attack on globalist predators.
Contra-violence is the use of violent rage for species defense
and the defeat of predation, through ritualized application of such
rage—for example, spells for killing at a distance. In all cultures in
all ages down to our time, shamans have been known equally for their
ability to heal and to harm. To my knowledge, the current revival has
totally ignored the latter aspect of shamanism. Obviously, it makes
shamanism look bad to bring up the fact that a shaman who can commune
with nature and cure cancer can also kill, using the magical technology
of plants or "magic darts," as research in this field attests. It will
certainly be objected that by directing attention to that aspect of
shamanism—upscaled into Gaian ecosorcery, as I call it—I endorse and
advocate harming others, even killing others. Here is a reckless
proposition from an unsound might, you might declare. Moroever, this nut
case, whom we formerly took for a sober-minded scholar, is now
proposing the use of ritual magic, some kind of Gaia-inspired voodoo, to
harm and kill. This is a call to madness and superstition. Such an
appeal will lead society straight back to the dark ways of the past,
with shamans battling each other in vicious forays, evil and immoral,
black magic gone out of control.
Do I appear to be delusional in proposing a magical approach to
defeat orchestrations of social evil? Worse still, do I seem to be
proposing one form of evil to cure another? How to answer such an
objection?
First, I would suggest that we as a species may already be
deeply immersed in the equivalent to shamanic war on this planet. If
not something far worse, and immensely more damaging than a thousand
tribal squabbles. There is a war on for your mind, some people say. And
what if psychological warfare has been used against the population since
the days of 1950s, the era of the Manchurian Candidate? What if we are
already living in a world where "black magic" has gotten out of
control. If so, it would be wise to know who the magicians are (coming
up in the fast lane of Kalika instruction), what their methods and
intentions are on all sides (to be eminently clarified), and how to
define the rules of engagement (hang on to your panties).
Second, bear in mind that shamanic squabbles in tribal
societies always involved a personal or private agenda. Consider the
many accounts from Aboriginal lore of Australia. In that culture, people
believe that death does not come naturally but through murderous intent
from someone with the means to affect it, usually by using magical
darts. The Aboriginal medicine man who lethally attacks another
individual knows that person directly, and has an axe to grind, or
stands in kinship relation to him or her, via intermediaries, etc. There
is always a traceable personal link to the target.
But in contra-violence, there are not even remote intermediary
links to the targeted individual (TI). In Gaian ecosorcery, lethal or
harming intent cannot be directed to anyone known personally to the
practitioner. Warrior ethics demands that the intent of such ritual be
purely transpersonal, detached from any private aim or agenda. With this
principle observed, it would be impossible for rite action to
degenerate into the old-fashioned mahem of shamanic vendettas and
power-plays. Planetary magic has an entirely different scope from tribal
shamanic magic of the past, and its effectuation is likewise vastly
different.
For my part, I would not even bother to talk about shamanism
today, peddling fast to keep up with the chic vulgarization of the
topic, without bringing attention to the capacity of a genuine shaman
both to heal and to kill.
With Gaian ecosorcery, the
lethal arts of shamanism can no longer be ignored, for the human
species today requires these arts in its self-defense. So I am declaring
open season on predators, but in doing so, making it clear that
contra-violence is not a call to violent uprising for social change,
bloodshed in the streets, assassinations, satanic battles, or anything
like that. Contra-violence is a call to protect the human species and
the habitat provided by the mother planet, where the tribes of that
species and their non-human kin can survive and thrive in a symbiotic
pact of peaceful coexistence.
A great deal of social change can be accomplished
through non-violent dissent, modelled by Thoreau, Gandhi, Martin Luther
King, and others.
Indeed, such dissent raises and sustains the "ramparts" of
peaceful social transformation. But where that method does not and
cannot apply, contra-violence is an alternative.
The direction of murderous rage toward a human subject is the
appropriate response to predators who remain out of direct reach,
operating through a system of relegated authority.
It might be thought that such rage, even if it were not
intentionally focussed in a ritual, can serves as a potent cathartic,
releasing toxic emotions. It can do that, certainly, and more. The aim
of contra-violence is to affect the target, not merely to appease those
who are facing acts of predation, itself a force of murderous intent.
In Rite Action where I explore the dynamics of contra-violence,
I attempt to show how it is not merely retaliatory, leading to further
escalations of violence—this being one of the main objections to using
violence against violence. Contra-violence does not merely retaliate or
"seek justice" by inflicting harm on perpetrators, giving them a dose of
their own medicine: it neutralizes and eliminates them. Such, at least,
is the objective I am about to propose. I submit that it is more than
obvious at this tender moment in the 21st century that a society that
tolerates intra-species predators cannot survive.
On the dicey subject of termination see the commentary on the lunar shift of Matangi
who presides from February 15 to March 15, 2010. At this moment, the
globalist masterminds are using HAARP to trigger natural disasters: an
8.8 earthquake in Chile. It might be thought that no force humans can
muster would be strong enough to resist, counter, and defeat such
sinister techology. But if HAARP affects the earth, contra-violence is
affected through the power of the earth, insuperable power.
Kali = Deliverance
Kali is the expression of the wrath of Gaia, the living earth.
She delivers the human species from ignorance and enslavement through
divine rage. Hence she is called Durga, "fortress," indicating her
formidable powers of protection.
MahaKali Yantra
It can be objected that Kali is a degenerate Hindu goddess, as
much a product of collective pathology as the masterminds of social evil
on whom I declare open season. This is certainly true of the form of
Kali worshipped with senseless and slavish devotion by millions of
Hindus today. I totally reject the popular Kali whose shrines I have
visited in Calcutta and elsewhere on the sub-continent. The burning
ghats are stinking crematoria where the natives sacrifice chickens to
Kali Ma in a frenzy of supplication. The devotees are miserable slaves
of misfortune who think the warrior goddess Durga will intervene for
them. This stupidity is laughable. I don't party with that pathos.
My experience of Kali has been intimate since the age of four. I
can tell you how I see her and how I believe she is to be seen by Gaian
warriors, practitioners of contra-violence in the service of the earth.
Kali is the patron of such warriors, not the savioress of the teeming
masses who slobber at her feet. To Kali, such people are rubble. She
loves only the brave who along with her would defend the sacred ways of
Bhudevi, the earth goddess—to cite one of her many names pronounced in
the Gaian Tantra Vow. Kali detests weak, gullible, and obsequious
people.
It can also be objected that Kali or Bhudevi or Gaia-Sophia or
any other goddess I name is just a figment of imagination, and perhaps a
sick, fevered, pathological imagination. Do I believe such goddesses
are physically real? I certainly do, as much as I believe that the Jet
Stream is physically real. Or photosynthesis is physically real. Or the
hexagonal benzene ring is physically real. These goddesses are not
permanently and physically real in literal embodiment, however: as if
they could manifest sensorially like standing holograms. They do not
manifest in that manner except in extremely rare instances of intervention with certain individuals,
never for a collective show or mass spectacle. We may conceive them
imaginatively as projections of human emotions and standing wave-forms
of the emotions of the planetary mother animal, but they do not merely
have imaginative existence, either. They are supernatural forces
operating at the boundary between nature and psyche where the unseen
depths of the natural world intrude upon the psyche. They are great
vivid heaving expressions of the Nagual, the otherworld that is denied
by narrow rationality and excluded from view by the rationally defined
limits of perception. But in the practice of Gaian ecosorcery, those
limits melt away and the parameters of perception undergo a permanent
shift.
Mystic warriors call this change of perception the blue shift,
by allusion to a known phenomenon: light approaching the viewer tends
to shift toward the blue end of the visible spectrum, while light
receding shifts toward the red end. Through the ages shamans and
visionaries have detected the supernatural equivalence of this shift,
giving rise to the tradition of picturing divinities like Krishna as
blue-skinned. In When the Impossible Happens, Stan Grof
describes the mystic phenomenon of the Blue Pearl, an omen or signal of
this shift. He speaks first-hand about the Blue Person encountered by
some practitioners of Siddha Yoga. In the 2012 essays, I describe my
encounter with the Maya Blue Face, galactic itinerant shamans who are
permanently in this shift.
Something inspired James Cameron—by his own account, a
dream—to depict the Na'vi hunter-gatherers of Pandora with blue skins.
Like the devotees of Kali, the Na'vi of Avatar are shamanic warriors who fight to preserve their way of life in deep immersion with Eywa, the Gaia-Sophia of their planet.
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When I speak of Kali I do not indulge in make-believe or ask
anyone to join me in a grandiose fantasy game. You can test the reality
of these goddesses, or turn away, disbelieving—at your risk. " When
the supernatural and irrational are banished from consciousness, they
are not destroyed, rather, they become exceedingly dangerous" (George
Hansen, The Trickster and the Paranormal). The
disbelief of agnosticism and materialistic atheism is also a pathology,
and just as bad in its way as fanatical faith in a creator god or a
messiah.
When I invoke any goddesses,
particularly that pair, Kali and Gaia, I neither request nor expect a
response of consenting belief: I call you to an experiment, a challenge
of visionary intent. I call you, the individual, to behold the fate of
your species.
Kali = Deliverance. This goddess is the greatest protector of human beings, but she does not protect humanity in general. She protects those who protect humanity.
And to those in her camp, mystic warriors for Gaia, Kali gives
deliverance from the human condition. The astounding paradox of this
goddess is that she protects humanity through those whom she delivers
from its species-specific limitations. How does Kali deliver? By the
destruction of illusion, especially the illusion of compassion. In her
way, she is a nurturing mother: she nurtures courage most of all. But
the one thing Kali does not nourish is human illusions. . These she
destroys and wholesale, along with them, those folk who cannot be
divested of their precious, self-serving illusions. Including pretenses
of goodness and charity. In that respect, she makes no distinction
between victims and perpetrators bound together in a pernicious
collusion, sharing the leveraged illusion of the wronged versus the
righteous. Warriors dedicated to her cause likewise do not hold to that
distinction, although they can recognize some victims who are not in
collusion with those who perpetrate on them.
No one needs to believe that the goddesses Kali and Gaia exist in
some inflated make-believe game of divinities. Consider what I have
written against religion, consider my vocation of comparing myths and
deconstructing the beliefs they encode, consider the method of
metacritique I propose for rigorous examination of belief-systems, and
you might infer that I am the last person in the world to demand any
such belief.
Do not believe anything I say about
Gaia and the Divine Feminine, and do not even believe in my ability to
know what I'm talking about, based on first-hand experimental
mysticism.
What you need to believe is your own capacity
to encounter, naked and first-hand, those divine supernatural powers
that pervade the ordinary world. The challenge of visionary intent,
living and acting in the lucid dream of Gaia-Sophia, is to know yourself
engaged to that divine and supernatural dimension, interactive with it.
From there Kali emerges. She comes to protect and deliver. She invites
you into her presence.
This long outburst on goddesses may seem out of place in the
current exposition. I can get carried away with that subject, but my
intention in this case is clear and sober: to signal you that
contra-violence cannot be practiced by humans on their own,
without the supernatural connection. Especially the connection to Gaia
and to Kali, who carries the wrath of Gaia. As brilliantly shown in the
film Avatar, the planetary animal mother does not take sides,
does not intervene in human affairs: "she only acts to protect the
balance of life," Neytiri talls Jake. Kali intervenes in the human
condition, but Gaia herself reaches toward humanity in its darkest
moment through the matrix of animal powers.
It is impossible to practice contra-violence without the
intimate assistance of Kali the Deliverer and those animal powers which
are embodied expressions of the protective fury of the planetary mother.
Hence, I invoke the goddess Kali to accord with Gaia's purposes, for
the planetary animal mother has selected those members of the feline
species with particular markings to bond with humankind in the cause of
achieving a more peaceful, morally balanced world. She has selected the
cats with tear-drop markings.
Harm Intended
Contra-violence is a way for those who are against violence to use the capacity for violence
in a ritually implemented attack on wrong-doers. You may reject
physically enacted violence as a means of control and domination, a way
to hurt or overpower others, and so forth, but if you accept violent
action as an accessory to self-defense, you would be qualified for this
practice. If, however, you are someone who would not defend yourself if
attacked in the street, contra-violence is not for you. It requires
recognition of the capacity for violence in oneself.
Contra-violence is the use of violent capacity in a selfless
and benevolent manner against those who are violent for evil and selfish
purposes. It is a path of action intentionally taken against (contra)
violence, by contrast to the non-action of letting violence have its
way, or passively resisting. This path veers sharply beyond the
ethically acceptable tactics of passive resistence and non-violent
dissension. Gandhi drew his ethic of non-violent resistence from the
Jain concept of ahimsa, harmlessness. Warrior ethics embraces
the necessity of meeting violence and the orchestrations of evil that
need violence to be accomplished, with a counteracting force. Anyone who
believes that social orchestration and deliberate evil can be overcome
by love and passive resistence is welcome to their conviction. You might
as well believe that a schoolyard bully can be overcome, and prevented
from doing harm, by taking a beating from him and loving him for it.
Contra-violence is not harmless: it can intend harm, even lethal harm. The operative word is intend.
Contra-violence channels and focusses the intent to harm in the cause
of species-defense and for the purpose of eliminating surro-predators,
humans who prey on their own kind. The first rule of rite action, the
ritualized release of transpersonal rage, is that it never used on
anyone you know in a personal connection.
Contra-violence is harm intended to those who harm for selfish
purposes in such a way that the harm profilerates globally. Using rite
action, the individual who practices contra-violence intends
violence without undertaking the physical means to achieve it, without
using any kind of physical weapon or material instrument such as a
poison, without any direct contact assault whatever, and without acting
through an intermediary (hired killer) or a network of intermediaries.
Contra-violence uses "action at a distance" with no traceable physical
link from the practitioner to the IT, identified target. When the intent
is lethal, it results in a magical kill. Shamans have conducted actions
at a distance for ages in tribal socieites. Contra-violence is the
practice of shamanic aggression on the planetary scale.
If it seems objectionable in any case whatsoever to intend harm
to others, consider this: intending harm is an inescapable posture that
arises within the human condition, an innate disposition highly
exploited by some, and denied or abnegated by others who regard
themselves as better people than the former (assuming "the higher moral
ground"). But if intending harm to others is bound to occur, as it
surely is among some members of the human race, then it could be viewed
as a responsibility to intend harm for no other purpose than to
counteract and defeat those who do so on purpose, pursing selfish ends
such as acquisition, control, and domination. To practice contra-violence is to reciprocate
the harm done for self-serving ends. This particular and crucial act of
reciprocation brings the moral centerpoint back into social order.
Balance is restored by contra-violent actions, but to refrain from
intending harm toward anyone just on principle, categorically insisting
that doing harm to others is unacceptable, keeps the scales tilted in
favor of the perpetrators who do not have any such scruples.
Harming others is done all the time on this planet. What makes a
difference is who's harming who, and why. The objection that returning
harm with harm will only breed an escalating cycle of violence does not
work for contra-violence: because the course advocated is not violence
to match violence, but violent intent directed toward its equivalent. It
is possible to hold violent intent and still be a loving peson.
However, the love so felt is never directed toward the object of violent
intent. Love is not the ultimate solution for world peace. It would be
if everyone wanted love. But plainly, everyone doesn't. Love has no
persuasive power over deviant and insane human beings who intend harm,
orchestrate social evil, and prey on their own kind. Caught in terminal
and lethal insanity, they turn against the species and project upon it
their monstrous conceit of superority, even godhood. They seek to
destroy humanity physically so that there is nothing left to show them
the absence of humanity in themselves. Love does nothing for such
people. It cannot reach them or inspire them or magically convert them
to better people. Contra-violence is the way to eliminate them. Any
society that cannot detect and eliminate such perpetrators and predators
is doomed by its own moral weakness.
Rite action, the ritualized expression of contra-violence, does
not involve harming anyone who does not harm, or intend to harm,
others. This path involves no indulgence in pseudo-Satanic power games.
Practitioners do not conduct animal and human sacrifices in the
performance of these rituals. They do not induct and abuse children.
They do not use women for degrading rituals of sexual empowerment. As
the preceptor of contra-violence, I utterly condemn all such practices..
A Gaian warrior does not use lethal power on anyone except
surro-predators, humans who prey on their own kind. No harm intended to those who do no harm
is a primary principle of warrior ethics. Love your enemies, turn the
other cheek, and do good to those who harm and persecute you, are
definitely not principles of this path. Gaian warriors view such
platitudes as schizoid ploys of perpetrators who rely on
victim-perpetrator bonding to keep the upper hand and succeed in their
game of division, deceit, and domination.
Perpetrators of social evil work against the human species and
the symbiotic unity of planetary life. In their endgame scenario,
currently showing across the globe, they madly conspire to decimate the
human race. Eugenics is their signature, bureaucracy their cover. In
their insanity they view themselves as a special race endowed with the
right to enslave humanity or annihilate it, depending on how their
agenda looks on any given day.
Those who believe they can control the world cannot control
themselves. Those who spread terror through the hoax of terrorism live
in a state of perpetual fear. They require elaborate measures of
protection and secrecy to persist in their psychotic fantasies of
domination. They are weaklings who cannot stand alone in the moral
sense. They have no autonomous power but must rely on cadres of support
and complicity. They acquire their power from the passive consent of
people who are not smart enough to get on to their game. They are at
liberty to prey on their own kind as long as there are not enough human
beings with the guts to go after them. Not just expose their
machinations, not just prattle on endlessly about how clever they are in
their deceits, not just accuse them of the obvious evil-doing and
entertain the futile dream that they will one day be brought to
accountability, but go for the kill. Bring them down. It's the end of
Kali Yuga, folks. It's open season on predators.
What is the naturally selected prey of the human species? Answer: we are the one animal who can prey on any species, but we have no naturally selected prey.
That is what makes us different from other species: not superior but
different, exceptional, in a way. It also accounts for the weird
perversion by which humans come to prey on their own kind.
Surro-predation involves a substitute prey. The masses become the prey
of individuals who turn on their own species rather than destroy
themselves, yet they, the surro-predators, are in the grip of terminal
self-destructive insanity. They substitute others for the prey of their
own murderous impulses, rather than let those impulses consume them. In a
sense, they make humanity the sacrificial offering to their own
insanity.
This twist can be difficult to undersand at first sight. It is
something that has not been pointed out before, to my knowledge.
Understanding it properly requires a close look at the
victim-perpetrator bond, a purely human proposition, by contrast to the
prey-predator bond, one of the more sublime laws of Gaian symbiosis.
Along that path of inquiry lies the domain of the great predatory felines, the killer cats with tear-drop markings...
In development... Continued in part two: Naming the Game of Globalist Predation.
