The Sufi Path is a process of amanesis (remembrance, realization). In pre-eternity, God asked the spirits: Alastu bi Rabikum (Am I not your Lord)? When we come into this material existence, we forget about pre-eternity and the task of life is to remember our way back to the truth concerning the nature of our essential relationship with God. This process of remembering or recollecting is known as amanesis.
Wednesday, September 11, 2013
Beyond Democracies, Republics, and the Ways of Power: 9/11 and the Idea of Sovereignty
Whatever one’s beliefs about who committed the atrocities of
9/11, or why they did what they did, or how they did what they did, there is
overwhelming evidence to demonstrate the completely vacuous character of the “official”
story concerning 9/11 that was developed through, among other sources: The 9/11 Report edited by Philip Zelikow
and chaired by Thomas Kean and Lee Hamilton; The Pentagon Building Performance Report, by Paul Mlakar and Donald
Dusenberry, as well as various allegedly technical reports released by NIST
(National Institute of Standards and Technology) dealing – supposedly – with
the destruction of the twin towers and Building 7 that were supervised by Shyam
Sunder. I have written two books that
are critical of the “official” story (The
Essence of September 11th, 2nd edition and Framing 9/11), and, as well, there are
an array of other good presentations that rigorously explore the many problems
that are inherent in the “official” story (for example, but not limited to: any
number of books by David Ray Griffin; various mixed-media presentations by ‘Architects
& Engineers for 9/11 Truth’ featuring, among others, Richard Gage; Where did the Towers Go by Judy Wood; an
array of mixed-media presentations by Pilots for 9/11 Truth: 9/11 Synthetic Terror by Webster
Tarpley, and several investigations conducted by Craig Ranke and Aldo Marquis
including The North Side Flyover).
Many people – on all sides of the issue – have been consumed
with the: ‘who’, ‘why’, and ‘how’ of the events on 9/11, but some twelve years
later those questions are not foremost on my mind. Instead, I am concerned with
what the events of 9/11 have set in motion with respect to the systematic stripping
of rights, freedoms, and sovereignty that occurred in relation to American
citizens, not to mention the millions of individuals who were adversely
affected elsewhere in the world as a result of 9/11.
Americans have been swindled out of sovereignty by an array
of scoundrels both known and unknown. America has become a failed nation
because none of its essential institutions -- such as the three branches of
federal government, the military, the Federal Reserve Bank along with the
banking system in general, the media, and academia -- have, for the most part,
done anything to prevent tyranny, oppression, and injustice from conducting
their blitzkrieg of Americans.
While the events of 9/11 helped pave the road to such
dissolution, the problem actually began more than 225 years ago with the coup
d’état that was set in motion in the summer of 1787 in Philadelphia when a
group of people -- sometimes referred to as the ‘Founding Fathers’ or ‘Framers’
-- decided to swindle Americans out of the opportunity to work toward
establishing something that was far better than a republic or a democracy.
Those individuals helped to establish a republic, and, unfortunately, almost
from the very beginning, they began to betray the idea of a republic by failing
to live in accordance with the moral principles of republicanism that are at
the heart of the form of governance that was manipulated into existence through
the process of ratification by the ‘Founding Fathers’.
From there, things went from bad to worse. The so-called ‘Founding
Fathers’ --especially James
Madison who came up with the Virginia Plan that served as the template for the
Constitution – were appalled by the idea of democracy because, among other
things, such a form of government often tended to oppress minorities in order
to appease majorities who often tended to operate out of arbitrary, volatile
perspectives. Indeed, it is important to understand that the mode of government
known as a republic is not at all synonymous with the notion of a democracy …
representative or otherwise.
However, by the mid-to-late 1790s, democracy had overrun
republicanism as the form of governance that became dominant in America, and
one of the signs of this transition was the formation of political parties …
something that was actually inconsistent with the moral principles of
republicanism (enshrined in Article IV, section 4 of the Constitution) that
required people in government to be impartial, objective, and unbiased in their
deliberations and, therefore, indicates that belonging to a political party constitutes
a conflict of interest with the moral duties of someone in government as far as
the political philosophy of republicanism is concerned. The founding fathers
considered such a political transformation to mark the devolution of governance
in America, and, indeed, toward the end of his life, Jefferson, among others,
was totally disillusioned with, and bitter toward, the change in political
orientation that had taken place in the United States.
The Anaconda Principle refers to the way in which
governments engage in a process of increasingly and progressively squeezing the
political, emotional, spiritual, social, educational, economic, and physical life
out of citizens over a period of time. Each time the citizenry exhales in relief
from having survived some arbitrary, unjustified, problematic exercise in
public policy that was imposed on those citizens by government, the coils of
power are wrapped even more tightly about the people through the next round of
arbitrary and unjustified policies that are leashed upon the people.
Since 9/11, we have witnessed the introduction of: The
Patriot Act (2001 – plus its reauthorization in 2005 that made many of its
provisions permanent), The John Warner Authorization Act (2006), the Military
Commissions Act (2006), as well as the National Defense Authorization Acts of
2010, 2011, 2012, and 2013. In addition, there have been a slew of Executive
Orders (10990, 10995, 10997, 10998, 10999, 11000, 11001, 11002, 11003, 11004,
11005, 11921, and more) that authorize the government to control virtually
every aspect of American society whenever the government deems this to be
The Anaconda Principle is being applied ever more rigorously
and persistently to the American people. In the process whatever constructive
elements of republicanism and democracy that still were hanging on for dear
life after several hundred years of abuse have been squeezed from political
The following set of principles outline a possible
social/political framework of self-governance that goes beyond the
possibilities inherent in tyrannies, republics, and democracies. The time for
change is upon us, and I believe that such change – monumental though it might
be – can be accomplished peacefully and without violence.
I invite you to reflect on the principles of sovereignty
that are briefly noted below. Then, I invite you to reflect on the form of
governance in existence today and compare it with the principles of
Sovereignty does not require force. It requires illumination
of one’s understanding, and when understood, sovereignty has a natural appeal
to human beings.
I believe there is a significant difference between, on the
one hand, the ways of republicanism, democracy or power and, on the other hand,
the way of sovereignty. The choice is yours to make.
The following principles are in response to a question that
someone asked me recently – namely, “What is sovereignty?”
is indigenous to, and inherent in, the potential of human beings. It is not
derived from society or governments but, in fact, exists prior to the formation
of society and governments.
is the right to realize essential identity and constructive potential in ways
that are free from techniques of undue influence (which seek to push or pull
individuals in directions that are antithetical to the realization of
sovereignty) and in ways that do not infringe on the like rights of others.
is the right to push back the horizons of ignorance concerning the nature of
encompasses the right to the quality of food, shelter, clothing, education, and
medical care that are minimally necessary to realize identity and constructive
potential through the process of pushing back the horizons of ignorance.
is rooted in the duties of care that are owed to others to ensure that those sovereignty
rights are established, protected, and nurtured.
is the right to choose how to engage the dynamics of: ‘neither control, nor be
entails establishing local councils that constructively promote and develop
principles of sovereignty and if necessary such councils would help mediate
disputes that arise along the boundary dynamics involving the principle of:
neither control nor be controlled. The composition, selection, and nature of
the council would be similar to that of a grand jury. In other words, the
members would not be elected but chosen through a random process and, then,
subject to a vetting process to determine the suitability of a given individual
for taking on the responsibilities of such a council, much like prospective
jurors go through a voir dire process. In addition, the length of service would
be for a limited time (6 months to a year) before new members would be selected
in some random manner and, then, vetted as previously indicated. Like a grand
jury, the members of the council would be empowered to investigate whatever
issues and problems seem relevant, but, unlike a grand jury, such a council
would have the authority to research issues, subpoena witnesses, and present
their results directly to the community for further deliberation without having to seek the permission of a prosecutor or attorney general.
is the responsibility to work toward collective sovereignty, and this is
nothing but individual sovereignty writ large.
is rooted in economic activity that serves the principles of sovereignty, not
vice versa. Corporations should be permitted to exist only as temporary charter
arrangements devoid of any claims of personhood and they should be designed to
serve specific purposes of value to individual and collective sovereignty.
Whatever profits accrue from corporate activity should be shared with the
communities in which the corporation operates.
(10) The constructive value of
money is a function of its role in advancing the principles of sovereignty for everyone. The
destructive value of money is a function of the way it undermines, corrupts,
and obstructs the principles of sovereignty. Money acquires its value through
the service it provides in relation to the establishment, enhancement, and
protection of sovereignty. The money-generating capacity of banks should serve
the purposes of sovereignty, both individually and collectively. Banks should
be owned and regulated by local communities. Moreover, whatever profits are
earned in conjunction with bank activities should be reinvested in the
(11) Capital refers primarily to
the constructive potential inherent in human beings and only secondarily to
financial resources. The flow of capital (in both human and financial terms) should
serve the interests of sovereignty, both individually and collectively.
(12) Sovereignty is not a zero-sum
game. It is about co-operation, not competition.
(13) Sovereignty is rooted in the
acquisition of personal character traits involving: honesty, compassion,
charitableness, benevolence, friendship, objectivity, equitability, tolerance,
forgiveness, patience, perseverance, nobility, courage, kindness, humility,
integrity, independence and judiciousness.
(14) Sovereignty is not imposed
from the outside in but is realized from the inside out through struggle by the
individual, within the individual, to come to grips with the meaning of:
neither control nor be controlled.
(15) Sovereignty is rooted in
struggling against: dishonesty, bias, hatred, jealousy, greed, anger,
selfishness, intolerance, arrogance, apathy, cowardice, egocentrism, duplicity,
exploitation, and cruelty.
(16) Sovereignty is the process of
struggling to learn how not to cede one’s moral and intellectual agency to
anything but: truth, justice and character in the service of realizing one’s
identity, and constructive potential, as well as in the service of assisting
others to realize their identity and constructive potential.
(17) Sovereignty can never be
defended, protected, or enhanced by diminishing, corrupting, co-opting, or
suspending the conditions necessary for the pursuit, practice, and realization
of sovereignty. Sovereignty should not be subject to the politics of fear.
(18) Sovereignty is rooted in the
principle that no person can represent the sovereign interests of another
individual unless the sovereign interests of everybody are equally served at
the same time.
(19) The activities and purposes
of: governments, nations, institutions, and corporations should always be
capable of being demonstrated -- beyond a reasonable doubt – to be the service
of the sovereignty of the people, taken both collectively and individually.
(20) Sovereignty is rooted in the
principle of de-centralization whenever doing so would serve the interests of
sovereignty better than some form of centralization would be able to achieve.
(21) Efficiency and wealth should
be measured in terms that enhance the way of sovereignty, not the way of power.
(22) The principles of sovereignty
should be rooted in the notion of sustainability, and those principles should
not be pursued or realized at the expense of destroying the environment … either
in the short term or in the long term.
(23) Sovereignty is rooted in the
cautionary principle. In other words, if there is a reasonable doubt about the
safety, efficiency, judiciousness, or potential destructive ramifications of a
given activity, then that activity should be suspended until such time those
doubts have been completely, successfully, and rigorously addressed.
(24) The defense of sovereignty is
best served through the co-operation of de-centralized communities of sovereign
individuals … with only occasional, limited, and secondary assistance from
centralized institutions and groups.
(25) Standing armies do not serve
the interests of sovereignty but, rather, serve the interests of the bureaucracies
that organize, fund, equip, and direct those standing armies. Being able to
defend one’s country and communities from physical attack does not require
standing armies but, instead, requires sovereign individuals who understand the
value of defending the principles of sovereignty that help a community and
country to flourish.
(26) The police should serve and
protect both individual, as well as collective, sovereignty. The police should
not be the guardians and enforcers of arbitrary laws that are designed to
protect centralized governments, corporations, institutions, and other bodies
that tend to operate in accordance with the way of power and, therefore, in
opposition to the way of sovereignty.
(27) When done correctly, the
practice of sovereignty creates a public space or commons that is conducive to
the pursuit and realization of the principles of sovereignty by everyone who is
willing to struggle toward that end.
(28) Sovereignty is rooted in the
principle that the commons – that is, the resources of the Earth, if not the
Universe – cannot be proven, beyond a reasonable doubt, to belong to anyone,
and therefore, the commons should be shared, conserved, and protected by all of
us (including other species) rather than being treated as private, corporate,
or government property.
(29) Whatever forms of private
property are considered to be permissible by general consensus, such property
should serve the establishment, enhancement, and protection of the principles
(30) Aside from what is necessary
to operate a business in an effective and productive manner, as well as what is
necessary to improve that business through research and development, and/or is
necessary to provide a fair return on its efforts, any profits that are generated
by a business should be shared with the community or communities in which the
business resides. The shareholders of a business should always be the entire
community in which a business is located and not just a select number of
private shareholders. In exchange for this arrangement, there should be no
taxes assessed such a business. Moreover, both the business and the community
become liable for whatever damages to individuals or communities are adversely
affected by the activities of that business.
(31) A market in which all of its
participants are not sovereign individuals is not a free market. Markets that
exploit the vulnerabilities of participants are not free. Markets that are
organized by the few in a way that undermines, corrupts, or compromises the
principles of sovereignty are not free. Markets in which the participants are
all equally sovereign are free, but, nonetheless, the freedom inherent in such
markets should serve the interests of sovereignty for those who are both inside
and outside of those markets.
(32) Sovereignty is only
realizable when it is rooted in a collective, reciprocal, guarantee that we
will all treat one another through the principles of sovereignty.
(33) Violations of sovereignty are
an impediment to the full realization of the principles of sovereignty.
However, such violations should not be primarily or initially be subject to
either penalties and/or punishments. Instead, violations of sovereignty should
be engaged through a process of mediated, conflict resolution and reconciliation
intended to restore the efficacious and judicious functioning of sovereignty
amongst both individuals and the collective. This mediated process is, first
and foremost, rooted in a rigorous effort to determine the facts of a given
situation before proceeding on with the process of mediation, conflict
resolution, and reconciliation. A community has the right to defend itself
against individuals who repeatedly violate, and show a disregard for, the
sovereignty rights of other individuals, and the aforementioned right to self
protection might assume the form of: treatment, exile, incarceration, paroled
supervision, community service, and other forms of negotiated settlement.
(34) Alleged scientific and
technical progress that cannot be rigorously demonstrated beyond a reasonable
doubt to enhance the pursuit and realization of principles of sovereignty by
everyone is subject to being governed by the precautionary principle.
(35) Sovereignty is not a form of
democracy in which the majority rules on any given issue. Rather, sovereignty
is a process of generating consensus within a community that can be
demonstrated, beyond a reasonable doubt, to serve the sovereignty interests of
(36) Sovereignty is rooted in the
principle that one should take into consideration what the impact is likely to
be, with respect to a given practice, on generations seven times removed from
the current one before making a community decision.
(37) Everyone should underwrite
the costs of pursuing, establishing, enhancing, realizing, and protecting
sovereignty -- both individually
and collectively -- according to his or her capacity to do so.
(38) Sovereignty is not a function
of political maneuvering, manipulations, or strategies. Rather, sovereignty is
a function of the application of: reasoned discussion, critical reflection,
constructive reciprocity, creative opportunities, and rigorous methodology in
the pursuit of pushing back the horizons of ignorance and seeking to establish,
enhance, realize, and protect sovereignty, both individually and collectively.
(39) Sovereignty is not about
hierarchy or leadership. Advisors and technical consultants who are capable of
lending their expertise and experience to a given project that serves the
interests of sovereignty in a community are temporary facilitators whose
responsibilities do not extend beyond a given project or undertaking. Such facilitators often tend to arise
in the context of a given need and, then, are reabsorbed into the community
when a given need has been met.
(40) Education should serve the
interests of establishing, developing, enhancing and protecting the principles
of sovereignty – both individually and collectively – and not serve the
interests of the way of power. Education should not use techniques of undue
influence that push or pull individuals toward accepting, or rejecting,
specific philosophical, political, economic, or religious perspectives.
(41) To whatever extent taxes are
collected, those taxes should be assessed only on a local basis and only after
all sovereignty needs of an individual for a given period of time have been
addressed. Those taxes should be proportional -- within generally agreed upon
specific limits -- to a person’s capacity to pay such taxes without undermining
a person’s ability to fully pursue realizing the principles of sovereignty.
Whatever taxes are collected can only be used in conjunction with projects of
which the individual taxpayer approves. Disputes concerning the issue of
taxation should be handled through mediated discussions and not through punitive
or coercive policies.
The foregoing statements of principle concerning the idea of
sovereignty mark the beginning of the exploratory process, not the end. We all
need to critically reflect on these issues because what we have today is
working for only a very small group of individuals who follow the way of power
and, as a result, seek to prevent people in general from being able to pursue,
establish, enhance, realize, and protect the principles of sovereignty.
Sovereignty is not something new. The idea of sovereignty
has been inherent in human beings for a very, very long time, but,
unfortunately, as events have demonstrated again and again for thousands of
years, people’s aspirations for sovereignty have been thwarted persistently and
rigorously by the way of power at nearly every juncture of history.
You can commit your moral and intellectual agency to the
cause of sovereignty or you can cede that moral and intellectual agency to
those who belong to the power elite – economically, militarily, socially, intellectually,
politically, and religiously. The choice is entirely yours.
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