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19 September 2012

Contra-Violence in the Cause of Peace

 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.
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.

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