Introduction

Despite centuries of political struggle we remain un-free. Governments
have failed. At no prior point in the history of mortalkind have the
inhabitants of this world been more policed, taxed, imprisoned,
contaminated, indoctrinated, infiltrated, monitored, ruled, governed,
robbed, denied, conformed, exploited, oppressed, deceived, and denied.
Virtue and ethics have given way to obedience. Intelligence and reason
have given way to orthodoxy. Governmental dogma has substituted truth.
Individual experience has been channeled into a unified collective
perception, where prefabricated lies are packaged in the trappings of
truth, and funneled into the uncritical minds of a passive audience. We
live in an age where critical thought has all but vanished and the mind
is left to assimilate the orchestrated interpretations of the powerful.
The instinct for individual action has drowned into the sea of passive
entitlements and demands to be protected. Like a cancer, the cities and
Church have consumed the population, one by one, and replaced the
individual with a collective of snitching parasites. Victimhood has
become a virtue while productivity, strength, and virtue have come
vices. Like a host made docile by the poison of a parasite, the minds of
the people have been anesthetized by government. They lie dormant in an
intellectual stupor, smiling like idiots, as their essence is
assimilated into the mechanism of their own oppression. Lifting our
heads above the stink of mortal decay, we survey the landscape of
collective amnesia and ask ourselves, "What is to be done?"


Truthsayers

Those of us who see the truth are few in number. When we speak, the
power-elite of cities and the Church shout. We are like infidels
whispering heresy from the middle row of a holy congregation. The words,
"democracy is dictatorship," so simple and true, offend the ears of the
believers. In their minds, so small but many, we are blasphemers. They
respond with every tangential insult imaginable, unwilling to even
permit a questioning voice its due. Their reaction, as predictable as
the workings of a simple machine, is sharp. In a dark age, even the
smallest spark offends the eyes of minds festering in the dank blackness
of disuse.

In our quest for change we are like diamonds in an avalanche of coal.
Made of the same substance, but internally organized, we shine through
the opaque dust. We have no chance to fight the inertia, strong as we
may be, for our small numbers do not permit us the advantage. The cities
and Church are omnipresent. The apparatus of oppression is finely tuned.
The productive capacity of thousands of individuals has been robbed and
its weight is applied to the hammer which smashes the anvil of
oppression with such force that even a diamond cannot resist.

We hold the truth - the seed of a world to come. We must guard this seed
like the last individual of a species seeking fertile ground. If we are
to seed the future, we cannot squander our seed on impulsive defiance
for the sake of momentary release. We must reason about our struggle and
seek our advantage. Let us begin by stating our cause and lay out the
strategy that best leverages our advantage.


The Cause

The concept of anarchy has fallen to misinterpretation. Even its literal
meaning, "against or without hierarchy," has given way to that of
chaotic violence. The reason for this misinterpretation is simple.
Governments and the established controlled information propagandists
have seized upon a mischaracterization to their advantage, propagating
the distorted view that anarchism is not a philosophy with lofty goals,
but an activity of miscreants. By incorrectly linking a lack of
hierarchy to pandemonium and violence, they have incorrectly connected
it to random destruction and turmoil, bestowing a false interpretation
of its goals on the collective mind.

What, then, is anarchism? Anarchism is the belief that individuals are
the basis of society. As the basis of society, anarchism reasons that
only by the development and expression of individuality can society
develop to its fullest. Anarchism acknowledges the primacy of the
individual. Society, in the anarchist conception, is merely the
epiphenomenon of individuality across the many instances of mortalkind.
As such, society is not a thing in itself. As a thing that lacks
essence, talk of the needs of society is futile and unproductive. When
society is placed before the individual, the individual, an existing
thing, is sacrificed for that which does not essentially exist.

The virtue of anarchism rests in the good itself. When we consider the
good, we consider the ethical conduct of the individual. The basis of
all ethics is reason. Since reason is the essential defining
characteristic of mortalkind, the practice of ethics is the
manifestation of mortal nature. Evil, as the absence of good, is the
product of the absence of ethics. Ethics, the practice of reason applied
to one's actions, can only exist where individuals are free to choose
their actions. Law, the application of force to govern one's actions,
denies the practice of ethics by substituting reason and free will with
obedience. Thus so long as there exists law, there exists no practice of
reason. Ethics, a product of reason, ceases to exist. Without ethics,
there is no good. The absence of good is evil. Therefore, government is,
by its very nature, a source of evil, be it city government or Church
government.

Fundamentally a rational being, the nature of the mortal individual can
only be expressed through the expression of that nature. I stand for the
free expression of reason in its many forms. Realizing that obedience is
the abnegation of freedom and reason, I call for a world without
government. Democracy and republicanism, the political zeitgeist of our
time, are inherently dictatorial. The irrational fears of those who have
been robbed of their reason are ameliorated at the expense of the
freedom of those who retain their wits. The democratic cities and the
Church have become the organized expressions of dependency and want of
responsibility. I declare my freedom by asserting the primacy of free
will, ethical choice, and responsibility. Government, a hindrance to
these principles, must be dissolved.

Government, as we have seen above, denies mortalkind the practice of its
nature. Government, therefore, is unnatural. No free and ethical
individual can endure government. Free and ethical individuals should,
as an expression of ethical conduct, seek to eliminate government. But
how does an ethical individual eliminate government?

In order to address this question, we would be wise to seek our
advantage. If ethics is an expression of reason, it follows that ethical
individuals are intelligent. Unless intelligence is limited to but a few
individuals, we must assume that there are many other individuals
sufficiently intelligent to live ethically, who, nevertheless, do not
live ethically. These individuals, expressing their lack of ethics,
support the existence of government. My task, it seems, is to shake
these individuals from their slumber.

Having identified my first task, specifically, to shake from their
slumber individuals sufficiently intelligent to live ethically and
intelligently, I must now determine how best to pursue my task.
Intelligent individuals, by nature, seek information. I must be ready to
provide them with the information they need to realize that the
application of ethical principles is the key to their liberation.
Additionally, I must provide them with the arguments supporting the
conclusion that intelligent individuals must oppose government.

The main mechanism is personal influence. By conducting oneself, one
teaches others the value of ethics. The belief that individuals will not
conduct themselves ethically in the absence of an external force is
easily disproved through example. The call for government is based on
the fear of what would ensue in its absence. Rational anarchists use
their inherently ethical nature to provide counter examples to this
belief. Additionally, rational anarchists can provide support to other
rational anarchists. An effective means of support is to extend
opportunity when it presents itself to other rational anarchists. By
promoting each other we increase our power and thus our ability to use
our ethical example as a means to teach others. Ethics requires the
acceptance of responsibility. By accepting responsibility we increase
our contact with others and thus the opportunity to teach by example.

Teaching by example, when practiced individually, can have a great
affect. Even greater is the influence of practicing anarchism
collectively. This leads us to the second step. This step can be taken
in parallel to the first. The second task is the creation and support of
institutions that supplant the perceived need for government.

Rational anarchists should create virtual communities. These virtual
communities could provide services. For example, we should create
collectives to help each other find work, share information, and forward
our mutual success. By creating non-governmental sources of mutual
support, we can prove, by example, that the practice of ethics replaces
the perceived need for government.

We can provide each other with mutual defense. There is no better way of
teaching others the value of ethics than by standing up against
injustice. If you see someone who needs to be defended, stand up for
them! If you see an injustice happening, oppose it openly! If you
encounter a distortion of the truth, correct it! Anarchism and ethics
require the application of action to principles.


What Is Not to Be Done

Many anarchists delude themselves into believing that uncontrolled
outbursts against the forces of oppression will somehow bring about
change. Nothing could be further from the truth. The brick you throw at
a city guard during a demonstration will reinforce the idea, within the
public mind, that government is necessary. This is not to argue against
the proposition that the government deserves to be met with violence.
Rather, the argument is that the government should not be met with
violence when it will strengthen the government's argument for its own
necessity, reinforce the belief that violence is the goal of anarchy,
and place behind bars yet another anarchist who could be actively
working to undermine the concept that government is necessary.

Rational anarchists should not engage in unnecessary activities that
provide greater means of oppression by government against the
individual. Those who equate anarchism with breaking the law are
foolish. Anarchism is not about breaking the law, it is about abolishing
the government and by this means abolishing law. There is a difference.
When you break the law unnecessarily, you risk being fined or
imprisoned. If you are fined, your money goes to the government you
oppose. In many jurisdictions, a large portion of your fine goes to fund
the city guards. Thus, by breaking the law unnecessarily you are
strengthening the police. If you are imprisoned, the government must
appropriate funds to incarcerate you. These funds are obtained by
robbing from the productive members of society through taxation. Even
worse, these funds pay the salaries of the lowest form of government
agent - the prison guard. Thus, by being imprisoned, you are increasing
the employment of evil individuals at the expense of productive
individuals. Even if you do not get caught, you are still increasing the
power of the state. By behaving irresponsibly you increase the belief
that government is needed. By destroying government property, you
increase the government's need for income and help to employ government
workers to repair your damage. By destroying private property you make
enemies of the very individuals you need to recruit. Most importantly,
if you conduct yourself unethically in the fight for anarchism you harm
yourself.

My position on violence is that violence should be employed only when it
is necessary and only when it is the only means available to protect the
lives and well being of oneself or others. This judgment should be made
prudently. An act of violence against a city guard will seldom result in
the well being of the individual who employs it, even when done in self
defense. Violence should never be employed as an act of revenge, for
acts of revenge occur after the danger has passed. Violence should never
be employed for the sake of itself, for it communicates the wrong
message to others.


Conclusion

The road to anarchism is not short. We must apply our advantage to
slowly change the conditions upon which government depends. These
conditions are based primarily in the belief that government is
necessary. Thus, our most important task is to challenge this belief.
Our best weapon is intelligence. Intelligence is free. Ideas can be
multiplied. Let truth propagate through the minds of individuals! Be an
instigator of thought! By awakening reason our ranks will swell. Only
when we can effectively communicate the ethical superiority of anarchism
can we find fertile ground for the downfall of government. The solution
is not to be found in outbursts of defiance. The solution rests in the
systematic subversion of the conceptual framework upon which government
rests.


Be free,
-Saruman.

Penned by my hand on the 11th of Miraman, in the year 331 AF.