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N | CO L O P HON

ANARCHY & NONPROF I T :AN EMERGING A FF A I R

EDITORIAL - S AH LAN MOMOMesoeconomy and the Clean Code V

DAV ID GOODWAY

Not Protest but Direct Action:Anarchism Past and Present 1

NOAM CHOMSKY

The Kind of Anarchism I Believe in,and Whats Wrong with Libertarians 7

GRAEME CHE S TER S

Exodus: From Civil Society toRadical Disobedience 11

S IMON CRI THCHLE Y

Infinitely Demanding 21

CHR I STOPHER J . COYNE~ AB I G A I L R . HA LLAnarchy, Philantrophy, and theProvisionof Public Goods in aFree Society 25

BURKHARD GNR IG

Turning Challenges into Opportunities.Key Elements of an ICOS Change Agenda 31

SCOTT TURNER

The Non-government Alternative:Anarchist Theory and GlobalCivil Society 35

CAR L MI LOFS KY ~ B ERHANU NEGAStable Anarchy and the Persistence ofCivil Society Organizations in Ethiopia 41

ANDREW GAV IN MAR SHAL L

An Anarchistic Understanding of theSocial Order: EnvironmentalDegradation, Indigenous Resistance,and the Place of Sciences 53

THOMAS H . GRECO JRPeople-centered Adjustment: Trascendingthe Debt Crisis and creating a Future ofAbundance, freedom, and GlobalHarmony 69

ABSTRACTS :: SUMMARIES 77

g | CON T E N T

s p a n d a j o u r n a l

year Iv, no. 1 January/june 2013

s p a n d a j o u r n a l

ISBN 978-88-7778-141-3 - ISSN 2210-2175

E R V I N L A S Z L O | T W O W A Y S O F K N O W I N G T H E W O R L D | 2

Friends and colleagues asked for a collection of themes relating tothe current issue of the Journal and I am grateful to share heresparse thoughts and insights. Where reunification takes hold,some experienced indications may help, for the way should beconsciously practised and not only thought about. Theorizing islooking afar, further than our own nose, as theoria and praxissquint on the intersected plane. A ventriloquist speaks with itsbelly, voicing something apart from the character on stage. Inorderly gait, one step after another, we are proceeding as witnessof our times, riding the tiger on a razor blade, fully aware thateither ways we may fall in disdain and be bound to renewaluntil our whole lot is done, free and ready for the next leap.

** *

The best ideas are common property.SENECA, Moral Letters to Lucilius, XII:11.

IAO, IT IS A REAL PLEASURE TO GET ACQUAINTEDwith you. My name is Big Bang, Big beingmy given name, Bang my family name. I amdelighted to find out that we share common

concerns: transmutation and development, innergrowth and all its innervations into the mundaneworld dynamically balanced in the mesotericdimension1, where we are heading to lie downbefore Atropos snaps the tread. In the meantime,I am enjoying offering what I have received sofar. Im a good listener, and a few words I canstill spell, a spell in the air and a spell in a spell.This written communication is annoying attimes, annoying in deeds.The brighter the light the darker the shadow,utopia is a cavatina preceding the final masteraria, unbound for madrigals, sonnets or rhymes,but to unveil the benefits beyond self-interestwhither humanity is leaping: the fresh dash (-)uniting the spiritual-material experience, couplingthe esoteric to the exoteric planes by the umbilicalcord of a quantum entanglement. Definitely not acondition granting much friends and acquain-tances, attracting to an unattainable perfection,pulling consciousness further into its advanceddimensional mode, not as a by-passed station onthe rails of an unsolved life, but as a gifted brace.Culture, derailed by an unexpected routine is nowback on track. Poetry [un]veils obscure allusions and

with music conspires to fashion the world.Melpomene, Calliope and Euterpe are bygonearchetypes; stone, bronze and iron Ages are over,new Age is already gone: this is the mesotericspiritual-material age, past the Palaeozoic andMesozoic eons. The human archetype has alwaysdwelt in it as a persona of the conscious I. Thearrogance of the capital I to stands over itsminuscule peers is now lessen to a tiny i almostperishing under its own volatile weight. The shiftof consciousness to this new stage of the beingrebounds on the temporal plane and affects bothindividuals and humankind alike. Time is thedelay accumulated by the I in gaining awarenessof being conscious of itself. The mesoteric plane iswhere space and time collide to transmute into thefifth degree of the being, the fifth house of soul2.Next to the material, the vegetal, the animal, andthe human, comes the true human nature embracingin itself all the previous ones, attentive, patient, humbleand sincere, discharged of time. No geological timewill further the Cambrian clock, the mesoteric age ischasing Maya away. Sumerian, Egyptian, Greek, Vedaand Olmec long since revised the categories of thoughtstill carrying some freshness of truth, occasionallyaccepted or rejected by many or by few. Acts led off bythe true human nature do not leave debris behind, nonegative karma is produced by an action performedfrom this stage, these are clean actions, no karma isavailable to maya here.Kronos took account of history of and left its debris inthe human self. riverrum, past Eve and Adams fromswerve of shore to bend of bay to the last syllable of ourrecorded time. Memory as a support to action does aclean action leave traces in memory? Our reptile brain isas yet very active, for Greed&Greed are still bullying inthe courtyard. Next to having harvested our own individ-ual karma, we still need to amend humankinds karma.Slavery left a massive trace in human consciousness stillin need to be cleansed. Like chrysalis, organized reli-gions in turn vesseled the spiritual content in the his-torical continuum to protect an adolescent spiritualityand grant it a sustainable development within welldefined systems of practices and believes. They arenow fading away to give the fore to a mature spiritu-ality as a function of consciousness the functionstill creates the organ. Indeed this is the time of

MESOECONOMYAND THE CLEAN CODE

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individual revelation and prophecy outside theenclosures of codified creeds: the spiritual-materialvibration, the spanda of creation is ongoing and can-not be regimented in time. It is any longer a matterof faith, but of the evidence of a shared proof, nocopyright holders are here, just a unified field of con-sciousness. From the simplest and undifferentiated tothe differentiated and complex, from absorption ofmany to oneness, hyper- and meta-synchronic eventsare taking place. Unapplied creativity is a nightmare,idle vision a crime, performed a-synchronically theyproduce karma, in need to be amended before any fur-ther development could ever take place. Of interest isthat in the current shifting of consciousness, the indi-vidual and collective processes of amendment, and ofdevelopment are indeed synchronic, a trait to which weneed to get accustomed promptly. We do not actuallyinvestigate the depths of the mesoteric limes, if not fora handful of details that need not to detain us here forlong, but we do take notes of the way. A way that can-not be said not because is a cipher carefully protectedfrom vulnerable eyes, but rather for the failure to voicea proto-phoneme validated before any emanation3.We are detectives for and of life, inquisitiveness neverends fatti non foste a viver come bruti ma per seguirvirtute e canoscenza curiositas is pulling from theunveiled. Fulfilled. Resting. A quiver, stillness isdisquieted, the quest is ignited anew, until its nextachieved stage, and so forth. The spiraloid func-tion of curiositas embodies the advancement ofknowledge, received and implemented at once onthe tensorium4.Consciousness is implementing a comprehensivetransmutation: the rhythm and cadence of itsincremental manifestation are inscribed in theevolutionary geological footprint of a past Cam-brian time, and in the nonlocal consciousnessunchecked by the space-time continuum. Artat its best transmutes the density of matter intoa spark of creativity, it saturates matter withspiritual energy as a means of self-perfection.Everything is perfectible before reaching thethreshold attended by the two guardians thetwo polarities abutting the door of Perfection,the Heavens gate, the bb, the door to the nextdimension. There, creativity, quivering and res-onating at the same frequency of the gate, tram-snutes the guardians the gate and the whole notioninto its further guarded dimension. Is the Heavensgate preventing entrance, or avoiding release?Perfection does not abide in the split dimension,spirituality not imbedded in matter does not begetreality; to perform clean actions attuned with dhar-ma, humility is key. Relativity ceases its grip bytransmuting beyond its own limits, a conceit devised

by the thinking mind in its proud attempt to breedorder in chaos. According to classical mechanics,any energetic exchange in a closed system makesentropy to increase; clean acts are performed inopen systems and bear an enantiotropic5 functioninstead. Entropy and enantiotropy are the twofaces of the same coin if perceived from one ofits sides, but a unity when perceived in whole-ness. The circle leaps into tri-dimensionalityand becomes a sphere; the sphere leaps furtherto acquire an extra dimension, Pythagoreansolids depict n-dimensional extents into thespace-time continuum. Flattening a sphereonto bi-dimensionality dispels its qualitativeflavour, as a soul leaving its body. At death, thedematerialized soul gravitates around its corpsefor then if properly mended by karma, and ifits resurrection garment of light has been suit-ably crafted discharge and revert all its bodyentanglements to their primeval elementalrealm, retaining only the signature of the deedsthat made up its resurrection body. Freed fromany further reincarnation constraint, it movesfurther to its new mansion; if unmended, it willverge at collective level to be channelled again atconception.Until union, energys polar signature is preserved asgender. Once united, the conceiving pair vibrates inunison in the timeless conjunctio oppositorum. Fromthis reunification taking place in and along the axismundi joining haven to earth, a new life may beengendered at once in both realms. By uniting thecomplementary, the axis mundi transmutes into theoriginal channel of communication to grant the ener-getic flow between the pairs. In the sexual intercourse,this is the channel through and by which a soul maytake hold of the physical plane. The unified field of con-sciousness of the two polarities determines the nature ofthe soul entering the space-time continuum; the fieldacts as a filter to let percolate a vibrational frequency cor-responding to its threshold value, determining thus theenergetic nature of the soul, it quality. The existentialdrive fired by the union of two true human natures inthe mesoteric realm boosts a hyper-dimensional stateand savour (rasa). Flexibility and rigidity. A virtuososfioritura, undisciplined as it can be. A lack of decency,tax-free. A leak in the cosmic osmotic veal. Maya justmoved away and brought with her all quadrants6.nya, afira, ifr, zephyrus, zafir, zero, empty, void.Having to accomplish such a function, the power ofthe sexual drive is indeed very subtle, finer in grada-tion and in nature then any ancillary energy (nafs)7which, if convened in the session, will participate inshaping the threshold value and imprint it with akarmic seal. Many advanced and less brilliant soul

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are on the threshold of embodiment to size theopportunity to bring forth their development onEarth, their unique and sole manner to experiencematter and get aquatinted with it. The delay accumu-lated by consciousness in becoming self-conscious-ness, transmuting from one condition to the next is anintolerable meiosis: hyperboles and litotes glittering inthe air while allusion is planning afar, figures of thoughts,figures of speech a transmutation of the oxygen intoits next octave8, certainly not the last one, as in themesoteric dimension first and last share the same planeof reference. Seclusion and lifelong retreat belong to thethird and fourth ways, humankind is surfing the fifth:the plan of an active and vigilant consciousness, in whichaction and will, a doer and a thinker, are the unifiyingsegment of a vacant position.We name things, we categorise, devise, define, diversi-fies, make a whole bundle of them to then unpack ittime and again; we exaggerate the thing-like nature ofreality weakening our sense of interconnectedness andinter-being. A heart bound to affection cannot give riseto a subtle heart. To act free from contingencies and toavoid creating karma is an obligation to extinguish thehuman debt of necessity, the collective karma. Actionand reaction: contingency. If our centre of gravity isnot installed in the integral true human dimension,an action performed in duality stimulates a re-actionignited by the ancillary forces leaving debris (karma)in the inner self, requiring thus to be amendedbefore any possible improvement. Conversely, anaction arising from the true human self in the origi-nal unitary mode before obliteration, does not leavekarma behind, and bears a radiant connotation(farr) not blurred by contingencies. It is a cleanaction, devoid of self-interest, not calling for anyre-action or individual compensation, payment orreward to its own advantage or profit, it is per-formed solely for the common good, comprisingboth individual and collective concerns.Here lays the ground to assert that the emerg-ing new culture deriving from the true humanconsciousness abiding in the collective plane,moving from an ego-driven outlook to an altru-istic awareness-based holistic approach generat-ing clean actions, will necessarily give rise andempower an economic system based on a not forprofit model. Interspiritual age, collective intelli-gence, multiple perspectives approach, doubleand triple loop and cross-paradigmatic thinking,paradoxical reasoning, post-conventional inquiry,primacy of the n-dimensional on the 3-dimen-sional operational space, mutualisation of knowl-edge and structures, crowdsourcing, open source,solidarity networks, community centric and driveninnovation, citizen driven cooperatives, community

sharing, industrial innovations, nanobiomimicry, 3Dprinting, microfactories, urban farming, crowd-funding, fair use economy, economics of scope,p2p economics, and profit-for-purpose are just afew of the tips for the now sufficient conditionsto let emerge a new economic model conformingto an ethical discretionary limit of earnings con-strained by the zero-profit condition. A systemin which culture, education, governance, insti-tutions, organizations, and the way people workand collaborate among themselves are guided bythe ethical principle of the integral true humannature able to contain in itself the whole ofhumankind. The articulations of such a non-profit economy, which we would rather desig-nate here as mesoeconomy to wit, defining it forwhat it is, rather than for what it is not, wordsare bricks in the modelling of thought areindeed complex, hard to conceive and attain in ashort term. A benefit (bene facere, benefactum) is agood or noble deed, not necessarily economic,and a beneficiary is somebody who benefits fromit. Profit (proficere, profectus, pro facere) means tomake advance something, to progress it, is theextra-reward, or the surplus not only economic that exceed the true value of an entity a truevalue still calling for a better definition. In such acase, value is an arbitrary predilection that shapesthe relation with an object, or an idea, or with someaspects of life assessed in contrast to some otherdeemed less worthy, which amounts to discrimina-tion, and is the ultimate embodiment of a dividedconsciousness generating contingencies. In economics,profit overpowers true value, and the relation profit-value identifies in money the epitome of the materialforce ruling society. Current economic dealings areenergetic exchanges taking place in a close system, assuch, at any exchange, profit (entropy) increases as aneconomic gain both for the performer and the system.Mesoeconomy discards the concept of profit as the ulti-mate means for individual and social development toadvances its cognition beyond the ordinary boundaries:the doer, the actor, the performer, the entrepreneur,brings further the action to the benefit of the commongood, with no individual economic profit but the rewardof the aware satisfaction heightened by performing at thebest of the capacity available in that particular circum-stances. Here, satisfaction becomes a variable of circum-stances, just as the norm is a cultural variable. Whatmay be considered right and appropriate in certain cir-cumstances might be considered wrong in another con-text, which does not necessarily implies an objectivereality as benchmark. The framework in which anaction takes place influences and determines its result:reality is being co-created within the performance of

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the act itself, whose value is established not in rela-tion with an object, but for its intrinsic quality. Onlyacts arising from the true human self clean acts voidof debris do create value, co-design and enact theenantiotropic function of the collective consciousness.This is precisely what it differentiates them from ananarchic action. Anarchy9, in its doctrinal acceptation isa self-organizing force an energetic pattern of activi-ties, a system, not a single energy that strives to controlthe whole by constantly re-focusing and re-adjustingitself and all its inherent components to a new directionpulling from a stage yet to be reached, from an attractorlocated in the future. In the present, both past andfuture are perceived as polarities governing the sub-lunarworld. Weltanschauung, worldviews, and believe systemsare consistently changing at all time, setting new goalsand achievements. As a quantum fluctuation, sub-atomicand atomic particles, nature, the solar system and theuniverses are a vibrating self-organizing system, in whichalso human activity takes place. The converging anddiverging energies making up the anarchic pattern arein such an intimacy with the collective intelligence thatthe two are but one. A pale shade of this can beobserved for instance in the unregulated chaotic trafficof big cities like Delhi or Jakarta, in which the trafficflow seems mastered by a collective mind supervisingboth individual and mass vectors, at any momentapparently bound to collide but never, or seldom,doing so any complex systems has critical pointswhere sudden change can take place, so that someaccident may occur We are journeying the per-manent stage where the collective consciousnessis becoming conscious of itself thanks to the indi-vidual becoming aware of being part and particleof the collective mind.Decentralized, un-concentrated, disseminated,pollinated, comprehensive, receptive, liquid,extensive, engendered, permeated, pervaded, allo-cated, delivered, diffused leadership: briefly, anar-chic in it original take, keeping at sight that alldefinitions are always partial, as to define is tolimit and restrict a concept to just a few of itsaspects. Governance moves here to a higherdegree of systemic coordination; accordingly,social anarchy is not the abdication to the law ofchaos, but to dharma instead. The law is at alllevel the same; what differs is the modality of itsmanifestation in time, namely, its historicalapplication. To accept and submit to the law ofdharma is to become one with it while retainingthe awareness of the individual actions, a self reflex-ive consciousness, aware of its own acts imbeddedwith[in] awareness. Endeavours performed by andin virtue of genuine clean acts bore in themselves theknowledge and the signature of the flowing dharma,

without disappointment or frustration arising fromexpectations exceeding reality better no expecta-tions at all. The temporary cyclic emergence of eachof the two signatures characterizes our own individ-uality, our own make up, and that of our societysignalled in the course of the historical linear timeby one of the two emergencies. At its turn, eachemergence, by taking avail of enantiodromia,transmutes into its opposite, in an even dynamicequilibrium. The medial point, the saddler pointin between the two emergencies in which trans-mutation into the other occurs, the timelesspoint in which they collide or diverge, depend-ing from the assumed perspective, can be seen asa point of creation, either as a spark or as a newlife. The experience does not stop at the neuronalstage, it becomes sensory in as much as perme-ates the bodily global emergence. Consciousnessdoes not differ from the energy that constitutes it,it is itself that energy.Poor us, poor us!!! brayed the donkey unac-customed to driving we will end up in the a-byssus, in the bottomless. But he didnt realizethat it was not him in charge of the chariot get-ting lose, and for a short while felt relieved of theheavy burden of leading, of its toll and its lot. Adonkey shouldnt lead! Shouted the charioteer Ishould do it instead! Who is this I? asked theastounded donkey Neither the Ego nor Me, theSelf or the Beast, vula bass e schiva i sass answeredthe agent and mind your own ass! Liaise with cap-tain Achab, if you can! Fetonte, not Arjuna, drivesthe Sun chariot, an inexperienced and proud chario-teer, a devastated I subdued to an inflated ego. Theauthorial I and the inner sense merge to rewind theclock of history at zero ground. Forgot the password?Here is a secure way to recall your life anew.These few lines just to depict the way and the why ofthe Self endless quest in-between .zahir and ba.tin anddisclose the why and how of an endless revelation. Inthis time-bound dimension is hard to helm both worlds,distractions abide at both sides, even in the mindfulnessof no-thought.There are no coincidences in the mesoteric realm, for inthe timeless continuum everything is co-present. Syn-chronicity is a sub-function of time, which is a mentalconstruct of the realm of quantity. Conscious awarenesspairs quality to quantity and transmutes them both intothe mesoteric pace, which retains the awareness of thepolarities but deprives them of their former grip. Ittransmutes them from masters to servants at the serviceof the higher function of consciousness. Time becomesa potential sub-function of quantity, deprived of anyhold on reality, mastered at the service of a con-sciousness preserving the awareness of duration of

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the preceding condition. A plastic representation ofthis process is often exemplary expressed and depictedin art. For instance, in the Ionic capital, the two eyesof the volutes simultaneously depart in spiralling linesto shape the bands of the volute and to invisibly mergeat its central point, to then be absorbed in it and disap-pear beyond the surface into that inner dimensionwhich, by shaping itself at once with the outer surface,generates the content and the form of the capital.Pythagoras is still playing a tune on his monochord. Formand content are nothing but one at the intersection oftheir orbits giving rise to a different quality time, neitherquantitative-linear, nor circular-mythical, but the meso-time at the service of consciousness. The usual contradic-tions starts here to surface: the closer we draw to the centre,the farther we distance from it, the point travels its pathuntil transmutes into a new state: a leap into the unknownturning the knower and the object of knowledge into theknown. Suffering is a by-product of growth, it spiralsinto the unknown to reverse knowledge into pain andbe reabsorbed in life. No wonder that in the next phaseall these earthly pain will look like as heaven, or at leastas an heartily paradiseA boat with two captains is voted to disaster, the cap-tain (cape = chief) by definition is one, Janus has twopolarities, two directions, four eyes and two mouths.Cyclops (kulklops, round eye) are semi-human entitiesbelonging to the circular mythical time; Polyphemus,son of Poseidon and Toosa, is blinded by greed.Penelope defeats the historical linear time by weav-ing the warp and weft the space and time orthog-onal axes, solstice and equinox on the loom oflife, bounding the present at their point of inter-section with a Gordian knot, the heart of thecross, or the eye of the vault. Unbundling theknot re-enacts the two ends of the thread of life,the two polarities. Curiositas diverts Ulysses fromhome for the sake of knowledge, food for thesoul; Outis (nobody/Everyman) posses the witof a villain on his way back home travelling iscertainly best enjoyed in highlighted conscious-ness. Discipline and determination, clear inten-tion and direction of a route materializing itselfin the present one step after another. Outis hasfaith in his fate; Poseidon, ruler of the sea, ofwater, of the feelings, dwells in the medial dimen-sion sharing its upper limbus with his brothersZeus, the sky, the air, and its lower face withHades, the underworld, fire. In the mythic arche-typical iconography, the feelings (Poseidon) areunsmoothed, disquieted which makes the questdisturbed and uneasy. Purgation starts on Earth. Beside mending thewhole of our own inner-outer being and that of ourforbearers, we need to get rid also of the debris left

by humankind as a whole: wars, crimes againsthumanity, human trafficking and slavery, infringe-ment of human rights, disruption of the globalcommons and of society, just to name a few. Allmutilated outcomes of an impaired vision, of themonocular sight of the current society perceivingonly the material aspect of reality, certainly notgazing from that third eye pairing the inner tothe outer in a global perspective. The depth ofthe n-dimensional vision is made only possibleby two eyes; a Cyclops is unable to perceive anyhuman perspective. Three-D devices make ficti-tious realty to look almost as real, indeed a flatand insolvent scam to incubate sleepy audienceswith fugitive enjoyment: an ad interim orgasmfrom which to phase out soon. It would beadvisable to look into the matter without a fluc-tuating obliterating cataract, as tackling the issuefrom an undivided standpoint might dismisssome cognitive dissonance. Contradictio in adiecto.By being consciously aware of the path we are bur-rowing into our own lifecycle, our actions reinstatethe spiritual-material hendiadys. A one-sightedeconomics deliberately furthering from the com-mon good to plunge into selfish interest is certainlynot for the general welfare. In the transition to amature mesoeconomy, not-for-profit need to out-balances profit to attain an equitable clean sustain-able development: the time is ripe to move the sightfrom just one eye to both, and shift the current eco-nomic paradigm to a binocular vision poised behindthe veil of illusion, a reflection of a particle of the per-ceived whole, received and absorbed in highlightedconsciousness. A pseudo-epigraphy in pursuit of anillusory wisdom wisdom is not a product of thethinking mind, is a common reservoir at the intersec-tion point of the space-time continuum with the flow ofdharma, from where to drain the needed. Wisdom can-not be known, it can only be sucked.While in the past an initiation was needed to re-establishthe flow between the two polarities that might havebeen blurred at the moment of conception by the inter-ference of the ancillary energies in the current age,more and more people are self-initiating to higher stateof consciousness, undoubtedly a sign of the times, as theworld situation is so dramatically in need that unprece-dented modalities to mend and adjust its course arebecoming widely available. The surfacing at consciouslevel of this process brings evidence to its action, arevolving fund within consciousness, counterintuitive.The quantum properties granting the occurrence ofbeing in multiple states at the same time, allows thecleansing at once of both the individual and collectivekarma. Something new is taking place in human his-tory both iers- and metahistory : is now possible

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to be self-initiated, for consciousness is self-initiatingitself as well. We are nothing but a flash of a multi-plicity of states: a spark of impenetrable darkness(botsina de-qardinuta) in a dilated ham of Hafez, or ina single note of a Bach Cantata, or in a Veda glimpsebehind the veil of maya. In stillness, the core of ourbeing participates in co-shaping clean universes. Inspi-ration comes and goes, a collection of diversity, theprocess is in full swing, yet not consolidated, fluid.The way is fraught with obstacles, trials, shortcuts, joysand sparkles of happiness in dispersed raptures. Historyis on the making. Our contribution lies barely at thefeet of a giant, at times anthropomorphically disguised.The time of occultation is over.The impression that things exist outside of us mightwell be due to a sub-function of the process of time.Yonder the individual enlightenment there is enlight-enment of consciousness, from a denser to a finervibration, illuminating and disappearing as a sunbeamon the surface of water, bilocality becomes a functionof nonlocality.Beside the existing International Womens Day, TheYouth Day, The Day of Peace and so forth, an Interna-tional Consciousness Day should be celebrated at theHeavens Gate of the Summer solstice the JanuaCoeali as the anniversary of the new era in whichindividual and collective consciousness partake ofboth worlds. Further to the state of Now, of pres-ence, of unity, of non-duality, non-locality and thelike widely treated so far, there is more, much more.It may seem as an ephemeral illusion to changeoneself and the world in just one feat, but indeedis what is taking place beyond obsolete categoriesand isms depicting a single-eyed reality. There ismore than the flat reality perceived from anunpaired sight. To consciously access the meso-teric dimension in such a novel way, averting theprocess of minute harmonization with unityframed by earlier paths, empowers its manifes-tation. These annotations at the margins of itsunfolding are recording the reunification ofboth seas ensuing their iers-historic rift. Indeedthere seems to be a difference between the Nowand the mesotime the timeless continuum ofthe fifth way as the former depicts mainly thestate of consciousness holding that very moment;while the latter embodies and transcribes ingolden letters clean actions devoid of karma, inwhich intention, performance and its outcomeare present to consciousness as one. On certainaspects, a mesoteric action is very close to wu-wei,but it differs from it in as much as it bears ameasure of farseeing determining its directionwithin a given contextualized environment. Thecapacity to empathize with the environment isone of its signatures, experienced as a presence

much denser and at the same time way subtler thanthe ordinary one. A very distinctive rhythm of thevibration of life signals the pulsation of unity, aself-conscious vibration, no longer subject to theindividual self, gives rise to both domains.Brought to an end the hermeneutic circularitybetween faith and reason, freed to leap ad libitum,attamen, fully aware of the doctrinal implicationsof such assertions, there is a still a long way to go.This is not a hypothesis of school, is the realmatter in the best interest of the common good.New spiritual systems are emerging on the stageof the world in need of structures linking thesecular to the spiritual. Push and pull, pull andpush seems to be the trend, slightly gaiting for-ward, one lap after another linking waves toshore. None can be any longer the same, every-thing is changing, leaping in whirls into the blackhole uniting the two universes10. Collective issues,such as human rights, climate change, poverty,gender inequality, social responsibility are impend-ing on the communal self aware of shifting intothe next consciousness paradigm. As a result of individual and collective actions per-formed in a divided predicament, impinged onself-interest and devoid of any consideration forthe common good, the current development para-digm is affected by unsustainable levels of consump-tion, depletion of natural resources, by pollution ofthe natural environment, energy inefficiency, wide-spread recused human and social rights, and by theoverall weakening of social justice. Following onto theabove, this harmful ongoing process leaves behind embedded in products, services and processes, and inthe individual and collective consciousness marks anddebris (karmic traces) earmarked with its own injuriousperformance that, at their own turn, become debris-dri-ven agent of stagnation, of conservation of a status quoobstructing the way to any further development. Inpoint of fact, the removal, healing, cleansing of thesedebris is crucial if any fresh and clean advancement maybe granted to the endless human pursue of the otherthan the self. Yet, as always, the best way to be free fromindefinitely clearing out debris is, in its first instance, notto make them, namely, prevention. To this aim and tore-install the agent avenue between the inner and theouter to liaise the two worlds a duty of a true humanself, indeed its ontological mission and to delegatetheir conversation in its hands to facilitate the transitionto a consolidated mesoteric unitary state of conscious-ness linking the top to the bottom of the pyramid withthe spinal cord of a clean flow to and fro both direc-tions and to foster a systemic change to an as muchas possible debris-free clean sustainable development we need to envision, design, develop, implement,monitor, promote and enforce in the practice of

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business activities and in legal entities a global cleancode of conduct: a Clean Code11 ethical standard thattakes into account sustainability, respect for humanand social rights, the environment, and social justice.A quadruple-bottom line criteria that integrates, buildson and further develops the concepts of corporatesocial responsibility, circular and green economy, cra-dle-to-cradle, farm to fork, resources efficiency, smartdesign, future proof brands and many more demandssurfaced lately at collective consciousness granting thatall along the whole supply chain only clean (karma-free) actions, products or complex devices or processeshave been performed. From extraction, production anddistribution to consumption, waste disposal and recy-cling; in the performance of economic and financialactions and services; in the planning and managementprocess of activities involved in sourcing and procure-ment, conversion and logistic management, the life-cycleapproach adopted by the Clean Code can ensure out-comes brought about in a wholly neat and fresh man-ner, delivering a clean sustainable development in thevast variety of human endeavours.Indeed, it is time for a radical responsibility taking, eachepoch has its own task, and the task of this epoch ofours is to adopt and implement an ethical standard toavoid producing more negative karma: a Clean Codeof conduct to enhance the rejection of any form ofcorruption, discrimination and child labour; to safe-guards dignity and freedom, and the equality ofhuman being; to protect labour and health nei-ther child nor forced labour, no toxic substancesnor damages to the environment, no violation ofhuman and social rights may pass along its way.The Clean Code irradiates from all directions andpervades all planes, it is the inborn capacity to beone with dharma, the eternal flow allowing asmooth transmutation to the collective plan. Itempowers transformation and systemic changeheading to a unitary state of consciousness to fos-ter further paradigm shifts. Compliance with theClean Code by individuals and institutions guar-antees zero negative-impact on the individual, onsociety and nature. It is a tool to ensure the safetyof the environment, biodiversity, as well as thevalues and principles concerning energy efficiencyand sustainable development. But, alas! the termsustainability has been so much stretched tobecome at present almost meaningless, indeed it istime to talk about a clean-based sustainable devel-opment to advances the Sustainable DevelopmentGoals (SDGs) further to their natural outcome: aClean Sustainable Development that progressivelywill shape the post-2015 Development Agenda.Thanks God is Friday, we deserve a good long restingclean weekend enjoy. 8

1 In my own formulation, the mesoteric dimension is thespiritual-material middle (meso) dimension in between anduniting the inner (esoteric) to the outer (exoteric) realities.Terms as tensorial surface, tensorium, mesoteric and so forthare the closest verbal expressions I could design so far to thispurpose, Cfr. S. Momo, Art as a-pre-text (Rome: Semar,1976) and successive theoretical writings.

2 In the summer of 1974 John J. Bennett, visited theMaharishi Mahesh in Rome to question him about Tran-scendental Meditation, about his interpretation of the Bha-gavad Gita and the grading of the different houses of thesoul in Hinduism. In that occasion, as I was elaborating onthe spiritual-material experience in art, I asked Bennettabout his own classification of the houses in relation tothe sufi derived outline set out by Muhammd S. Sumo-hadiwidjojo, the founder of Subud, and the Gurdjeff-Ous-pensky system. He didnt answer straight away, but fromthe glance I got beneath his glasses, and from what he con-firmed me later on the same occasion, he maintained thatthere were not theoretical discrepancies casted in the twosystems, that actually they were equally valid as all depictingan aspect of reality. Cfr. John J. Bennett, A Spiritual Psychology,(London: Hodder and Stoughton, 1964), and Muhammad S.Sumohadiwidjojo, Susila Budhi Dharma, (London: SPI, 1975).

3 The closest to a proto-phoneme is probably the sound-less emission of the letter H. In Islamic eschatology, the H(u)(Him) breathed in some form of dhikr, is considered theprime energy identifying objet and subject in the Breath of theCompassionate (al-nafas al-rahman).

4 In my own communication, the tensorium, or tensorialmembrane, is the osmotic-like membrane in the mesotericdimension between the inner and the outer realities, see supra 1n.For a detailed account of its function, cfr. S. Momo, Appuntioperativi [Operative Annotations] (Rome: Semar, 1978).

5 The term enantiotropy is used here et passim according to itsoriginal etymology ( [enantios], opposite + [trop],turn, conversion) as having a counter effect to the entropy of classi-cal thermodynamics ( [entropa], a turning toward, from -[en-], in + [trop], turn, conversion), not in the acceptationcurrently used in chemistry.

6 On Quadrants (AQAL), see K. Wilber, Excerpt C: The Ways WeAre in This Together, (2006), from the planned The Kosmos Trilogy, vol.II .

7 Nafs (), pl. nafas, is the Arabic word, cognate of theHebrew nefesh (), for self, psyche, ego, soul, or life force, depend-ing of the contexts in which occurs. According to William Chittick(The Sufi Path of Love, State University of New York Press, 1983) anafs is the lowest dimension of mans inward existence, but othersscholars dissent from this interpretation, cfr. Seyyed Hossein Nasr,Les Etats Spritueles dans le Soufisme (Rome: Accademia Nazionale deiLincei, 1973); Henry Corbin, Creative Imagination in the Sfism ofIbn Arabi (Princeton, Princeton UP, 1981). The generally acceptedinter-classification of the nafas runs as follow: the material, incitingnafs-i-ammara; the vegetal self-accusing nafs-i-lawwama, with itssub-inspired nafs-i-mulhama; the animal self nafs-i-mutmainna; thehuman nafs-i-radiyya; the integral true human nafs-i-mardiyya; andthe pure nafs-i-safiyya. The term is here used mainly in the accep-tation of the Subud terminology, comprising all the differentnafas (nafsu) as ancillary aids to the human performance.

8 On the relation between the oxygen transmutation (octave)and the fourth form of manifestation of consciousness (the

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fourth way), cfr. P.D. Ouspensky, Tertium Organum (London:Kegan, 1930) and, also, his Fragments dun enseignement inconnu(Paris: Stock, 1961).

9 Etymologically, the term anarchia (), is a compoundword composed of [an], not, without + [arkhos], ruler;the latter closely related to the [arkh], beginning, origin,which sums up to without origin, in time.

10 From a physiological perspective, it could be also a possiblefunction of the corpus callosum connecting and facilitating cerebralinterhemispheric communication.

11 The Clean Code conceptual framework is embedded in theSpanda Foundation Clean Code Projects currently being implemented.

a b

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David Goodway is a British his-torian and a respected interna-tional authority on anarchismand libertarian socialism. Astudent of Eric Hobsbawm,Goodways doctoral thesis, pub-lished as london chartism,

1838-1848, is an acknowledgedclassic work on the Chartist move-

ment. He has also written widelyabout writers in the British left libertari-

an tradition, such as William Morris, John Cowper Powys, AlexComfort, Herbert Read, Colin Ward, E.P. Thompson and MauriceBrinton. Professor Goodway worked in Continuing Education atthe University of Leeds, 1969-2005. He was Helen Cam VisitingFellow in History at Girton College, Cambridge, for 2006-2007.His books include london chartism, 1838-1848 (1982), Talkinganarchy (with Colin Ward) (2003) and anarchist Seeds beneaththe Snow: left-libertarian Thought and british writers fromwilliam Morris to colin ward (2006), reissued in a second edi-tion in 2012. Website www.davidgoodway.moonfruit.com; emaild.j.goodway@leeds.ac.uk .

I N T R O D U C T I O N

ifTy To SixTy yEarS ago aNarchiSM aPPEarED

to be a spent force, as both a movementand a political theory, yet since the 1960sthere has been a resurgence in Europe and

North america of anarchist ideas and practice.britain nowadays must have a greater numberof conscious anarchists than at any previouspoint in its history. in addition there are manymore whom, while not identifying themselvesas anarchists, think and behave in significantlyanarchist ways. The last fifteen years has alsoseen the rise of the anti-globalization or anti-capitalism movement. at a series of interna-tional meetings of the key organizations thatdetermine the global economic order - notably,the world Trade organization at Seattle in 1999,the g8 at genoa in 2001 and most recently theg20 in london in 2009 minorities of self-pro-fessed anarchists have gone on the rampage, cap-turing the attention not just of the civil authori-ties but of the worlds press, radio and television.To this extent the anarchists have announced theirreturn as a significant disruptive presence, once

again inspiring anxiety among governmentsand police chiefs.anarchists themselves disdain the customaryuse of anarchy to mean chaos or completedisorder. for them it signifies the absence of aruler or rulers in a self-managed society, usual-ly resembling the co-operative commonwealththat most socialists have traditionally sought,and more highly organized than the disorgani-zation and chaos of the present. an anarchistsociety would be more ordered since the politi-cal theory of anarchism advocates organizationfrom the bottom up with the federation of theself-governed entities as opposed to orderbeing imposed from the top down upon resistingindividuals or groups. This is a long-establishedway of looking at things, with not just a distinc-tive but an impressive intellectual history. yet themedia and other commentators (including manywho should know better) insist on employinganarchists and anarchism as smear words unwor-thy of rational consideration. The french anarchistscult of dynamite in the 1890s had much to answer forthe exceedingly negative image throughout the twen-tieth century. Now, in contemporary britain, recentanarchist mayhem on the streets leads to a lazy, orfrightened, association of all violent actions with anar-chists, such as the unrelated student demonstration ofNovember 2010 or the widespread urban rioting ofaugust 2011, neither of which had any identifiableanarchist component.The problem may be essentially british since, unlikefrance, italy or Spain, this country has had no experi-ence of a mass anarchist movement or an establishedanarchist tradition. The purpose of this paper, then, isto go some way towards filling this gap in the uKs his-torical memory by providing an introductory interna-tional survey of both the historic anarchist movementand the very different anarchist revival.

A N A R C H I S T O R I G I N S

The historic anarchist movement is identified with aworkers movement that flourished from the 1860sdown to the close of the 1930s. however, there is aconsensus that anarchist precursors can also be

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traced back to chinese Taoism and lao Tzu andchuang Tzu as well as to classical greece and zenoof citium. it has been argued convincingly that theMutazilite and Najdite Muslims of ninth-centurybasra were anarchists. Examples begin to multiply inEurope from the reformation of the sixteenth centuryand its forebears (for example, the bohemian Taboritesand german anabaptists), and then the renaissance(rabelais and Etienne de la botie) and the Englishrevolution (not only the Diggers and gerrard win-stanley but also the ranters) in the sixteenth and mid-seventeenth centuries respectively. Some eighteenth-cen-tury figures are even more obviously anarchist: therousseau of A Discourse on the Origin of Inequality (1755),william blake (1757-1827) throughout his oeuvre andwilliam godwin in his great Enquiry concerning Politi-cal Justice (1793) and the essays of The Enquirer (1797).unlike blake, whose ideas made no impact on his con-temporaries, godwin exerted considerable influence,most markedly on his future son-in-law, Percy byssheShelley, who went on to become, in Peter Marshallswords, the greatest anarchist poet by putting god-wins philosophy to verse. Marshall goes far beyondthis fairly conventional wisdom by claiming bothblake and godwin as founding fathers of britishanarchism. it is, however, significant that godwinwas not recognized as an anarchist thinker until thevery end of the nineteenth century (and blake notfor another hundred years). it was the austriananarchist scholar, Max Nettlau, who in 1897described Political Justice as the first strictly anar-chist book, leading Kropotkin four years later tocall godwin the first theorist of stateless social-ism, that is, anarchism.godwin could not be identified as an anarchistuntil after anarchism had come into being as asocial movement, which it only did from thethird quarter of the nineteenth century. More-over it also needed to be named as such, as itfirst was by Pierre-Joseph Proudhon in 1840 inWhat is Property? where he not only calledhimself an anarchist i am (in the full forceof the term) an anarchist but also attempt-ed to appropriate anarchy as a positive con-cept. while he appreciated that the meaningordinarily attached to the word anarchy isabsence of principle, absence of rule; conse-quently, it has been regarded as synonymouswith disorder, he asserted that anarchy, theabsence of a master, of a sovereign [...] is theform of government to which we are everydayapproximating [...], emphasizing that he was afirm friend of order. like many anarchists tocome, he considered anarchy to be the highest

form of order, contrasting it with the disorder andchaos of the present.

A N A R C H I S M A N D W O R K E R S

M O V E M E N T S

Karl Marx shaped the development of theworking Mens association (the first interna-tional) in conjunction with british liberal tradeunionists when it was established in 1864, butwithin a year or two they began to be chal-lenged by the co-founding Proudhonist mutu-alists from france, reinforced by other libertari-ans as anarchist movements began to form alsoin Switzerland, Spain and italy. a titanic clashof personalities and political philosophiesensued between Marx and Mikhail bakunin;and by the late 1870s both the internationalworking Mens association and a rival anti-authoritarian international had collapsed. fur-ther conflict ensued within the Second interna-tional of 1889, leading to the permanent exclu-sion of the anarchists by the state socialists from1896. Despite the prominence of bakunin andPeter Kropotkin in western Europe, anarchismonly emerged as a significant movement in theirnative russia as late as the revolution of 1905.anarchism was also strong, however, in the unitedStates not among native-born americans, butwithin the immigrant communities, above all thegermans, russians, russian Jews and italians andin latin america, whence it was in part carried bySpanish and italian militants and immigrants, notablyin cuba, brazil, argentina and Mexico where it wasan influential current in the revolution of 1910-20.Significant movements and traditions also existed inthe Netherlands, germany and Portugal, as well as inEast asia in Japan and china.in the industrializing societies of the late-nineteenthand early-twentieth centuries trade unionists and revo-lutionaries at times countered with unrestrained retalia-tion the brutal intimidation and suppression theirstrikes and insurrections provoked. from the late 1870sthe anarchists added to the traditional propaganda bythe word agitation utilizing the spoken and writtenword propaganda by the deed, acts of revolt such asviolent strikes, riots, assassinations and bombingsintended to ignite popular uprisings. This phase degen-erated in france at the beginning of the 1890s into ter-rorism and the cult of dynamite, although care wasnormally taken to ensure that the victims would beclass enemies, not members of the labouring masses.anarchist terrorism was snuffed out by the frenchstate through vigorous use of les lois sclrates (as theywere dubbed), criminalizing anarchist activity, but

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there were to be many assassinations - and evenmore numerous unsuccessful attentats on the lives -of monarchs and statesmen down to 1914. Thus,anarchists (though interestingly not the Russian Nar-odniks, whose methods they consciously adopted, orthe Irish Fenians) became permanently, associated inthe popular mind with bomb attacks, which did actu-ally remain a continual feature of international, work-ing-class anarchism down to its demise and beyond(as the preferred tactic, for instance of the Angry Brigadein Britain in the 1970s).A further strategy dates from the 1890s when many anar-chists began to focus on the trade unions as the primaryorganization for struggle. Anarchist communism waspartially displaced as the dominant tendency with theformation in France of the CGT (Confdration Gnraledu Travail) in 1895 and the rapid adoption of syndical-ism elsewhere. Syndicalism combined a Marxist analysisof capitalism with, approximately, an anarchist strategy,employing the work-to-rule, the go-slow (cacanny),the irritation strike and sabotage. This was not a nega-tive, anti-social conception for, as Emile Pougetstressed in Le Sabotage, the militancy was directedonly against capital; against the bank-account: Theconsumer must not suffer in this war waged againstthe exploiter. All disputes between capital andlabour were seen as contributing to the class con-sciousness of the workers and preparatory to thefinal struggle, envisaged as a revolutionary generalstrike that would enable the syndicalist unions totake over the running of all major social arrange-ments and establish a stateless co-operative com-monwealth. In the USA revolutionary syndicalismtook the form of the industrial unionism of theIWW (Industrial Workers of the World); andelsewhere syndicalism attained mass followingsin France, Italy, Argentina and Spain, where theimpressive CNT (Confederacion Nacional del Tra-bajo) was set up in 1910. It was the CNT whichwas responsible for the amalgam of anarcho-syndicalism, combining syndicalist preoccupa-tion with the workplace, daily industrial con-flict and the revolutionary general strike withthe traditional anarchist belief in the need foran ultimate armed insurrection.One of the major strengths of anarchist thoughthas been its insistence that means determineends and that the institutions built to engage incurrent social conflict will prefigure the institu-tions that will exist in a post-revolutionary order.As the Preamble of the IWW put it, we are formingthe structure of the new society within the shell ofthe old. During 1911 the Unofficial Reform Com-mittee had formed in the South Wales coalfield,drafting a notable and libertarian programme, The

Miners Next Step, in which the objective was statedas to build up an organization, that will ultimatelytake over the mining industry, and carry it on inthe interests of the workers.These decades of the heyday of internationalanarchism subsequently weakened by the FirstWorld War came substantially to an end as aconsequence of the Russian Revolution. Manyanarchists and, perhaps especially, syndicalistswere deeply impressed by the Bolsheviks seizureof power in October 1917, their anti-parliamen-tarianism and their determination to moveforthwith, without waiting for the maturationof capitalism, to the building of a socialist soci-ety. Anarchists defected in large numbers to thenational Communist Parties as they began tobe formed. In contrast, the Insurgent Army ofthe Ukraine, under the inspired leadership ofthe peasant anarchist, Nestor Makhno, foughtagainst first the Germans and the Whites andthen the Red Army. We now know that Frenchanarchism remained strong until the mid-1920s;then bounced back again ten years later with thePopular Front and particularly in response to theSpanish Revolution and Civil War. Elsewhereanarchism withered away, save in the Hispanicworld where in 1936 the CNT and FAI (FederacionAnarquista Ibrica) spearheaded a major anarchistrevolution in Spain, only for it to be put into reversethe following year by Stalinist counter-revolution.With the defeat of the Spanish Republic early in1939, proletarian anarchism entered terminal declineglobally, with only isolated pockets retaining signifi-cant strength, as in Cuba it would appear (until fallingfoul of the Revolution of Castro and Guevara).

A N A R C H I S M A N D Y O U T H M O V E M E N T S

When George Woodcock published his splendid Anar-chism in 1962 in the USA and the following year as a Pel-ican original in Britain, he concluded it with consider-able eloquence:I have brought this history of anarchism to an end in theyear 1939. The date is chosen deliberately; it marks the realdeath in Spain of the anarchist movement which Bakuninfounded two generations before. Today there are stillthousands of anarchists scattered thinly over many coun-tries of the world. There are still anarchist groups andanarchist periodicals, anarchist schools and anarchistcommunities. But they form only the ghost of the his-torical anarchist movement, a ghost that inspires neitherfear among governments nor hope among peoples noreven interest among newspapermen.Clearly, as a movement, anarchism has failed. In almosta century of effort it has not even approached the fulfil-ment of its great aim to destroy the state and build

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Jerusalem in its ruins. During the past forty years theinfluence it once established has dwindled, by defeatafter defeat and by the slow draining of hope, almost tonothing. Nor is there any reasonable likelihood of arenaissance of anarchism as we have known it since thefoundation of the First International in 1864...

These comments were immediately greeted with criti-cism, even derision, for as Woodcock was later toadmit in the decade that immediately followed theideas of anarchism have emerged again, rejuvenated, tostimulate the young in age and spirit and to disturb theestablishments of the right and the left. The profound cultural changes associated with the 1960swere responsible for a modest anarchist revival through-out Western Europe and North America. In Britain, forinstance, the rise of the New Left and the nuclear disar-mament movement in the late fifties, culminated in thestudent radicalism and general libertarianism and per-missiveness, especially sexual, of the sixties, ensuringthat a new audience receptive to anarchist attitudescame into existence. This anarchist resurgence cli-maxed with the remarkable events in France, where inMay 1968 student revolutionaries fought the riotpolice, took over the Sorbonne, controlled the LatinQuarter, and precipitated the occupations of facto-ries by their workers as well as a general strike. Theorigins of these vnements can be traced to the Uni-versity of Nanterre, on the outskirts of Paris, and itsMovement of 22 March, whose leading figure, a 23-year-old Franco-German anarchist, Daniel Cohn-Bendit, became the articulate spokesperson of thewider movement. May 1968 revealed the existenceof two new and original libertarian ideologies.Both advocated self-management and were anar-chist, though they each denied that they were.First, there were the analyses of Socialisme ou bar-barie (despite it having ceased publication in1965), whose principal theorist was CorneliusCastoriadis. Second, the Situationist Interna-tional, whose twelve issues of Internationale Sit-uationiste were brought out between 1958 and1969, while in 1967 the groups two major theo-retical works had appeared: Guy Debords TheSociety of the Spectacle and Raoul VaneigemsThe Revolution of Everyday Life. The Situation-ists concept of the spectacle and their dissec-tion of consumerism are central to any seriousunderstanding of the product, media andcelebrity obsessed societies of the early twenty-first century. Yet Woodcocks first thoughts of 1960-61 hadbeen correct and he was to stand by them whenhe wrote in 1986: The anarchists of the 1960s werenot the historic anarchist movement resurrected;

they were something quite different a series ofnew manifestations of the idea. For the new anar-chists of the sixties were students or peace activistsor some such; their movement was not composedof artisans or labourers or peasants. To take anotable example, whereas in France Socialisme oubarbarie and Castoriadis did come out of theworkers movement and Trotskyism, the originsof Situationism in contrast lay in the artisticavant-gardism of various splinters derived fromSurrealism, and far removed from the matrix ofProudhons thought a century earlier.

A N A R C H I S M T O D A Y

The idea of anarchism long predated the thirdquarter of the nineteenth century and this hassurvived the demise of the historic movement.Kropotkin believed that throughout the historyof our civilization, two traditions, two opposingtendencies have confronted each other: theRoman and the Popular traditions; the imperialand the federalist; the authoritarian and the liber-tarian. Thus there is no reason for thinking thatconflict between authoritarian and libertarian ten-dencies will ever cease; rather it seems to be inher-ent to the human condition and its socio-politicalarrangements. Indeed, from the 1960s the revival ofanarchist ideas and practice has spread throughoutLatin America and, after the collapse of Commu-nism, to Eastern Europe. Moreover, the ideas andpractice have become deeply embedded in the newsocial movements of the last half century, although theactivists of the peace, womens and environmentalmovements are commonly unaware of this. Yet in con-trast to the historic workers movement, this anarchistrevival has been without any kind of purchase on thelabour movements of Europe and the Americas: con-temporary anarchists today are rarely trade unionists. While all anarchists oppose the state and parliamentari-anism and engage not in action mediated through con-ventional politics but employ direct action, they differgreatly when it comes to the means to be used to attaintheir ends, ranging from extreme violence to the non-resistance of Tolstoy and taking in all points between other than constitutional political activity.Thus the British anarchists currently participating indemonstrations do so not as reformers but as anar-chists. That is to say, anarchists differ from the adher-ents of almost every other ideology, as well as alladvocates of specific political or social reforms, inhaving little or no interest in altering the policies ofstates, in shaping the opinions of politicians anddecision-makers. They reject authority seen asimposed from above and seek to replace it with

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self-government: organization through co-operativeassociations, built and federated from the bottomupwards. anarchist protest therefore appears oxy-moronic. if anarchists are participating in - or initi-ating - demonstrations, it is not authority holdersthey are attempting to influence but their fellow citi-zens, intending to galvanize them into action and tocreate alternative, non-hierarchical social structures.The demonstrations surrounding the g20 meeting inlondon in March 2009 and the input by anarchists exem-plify these principles. on Saturday 28 March, 35,000marched through central london - from the Embank-ment to hyde Park in a challenge to g20 policies orga-nized by Put People first and supported by a largenumber of diverse trade-union, green and Ngo bodies,including also the Tuc itself. anarchist groups in lon-don issued a communiqu hoping for the participationof a mass libertarian militant workers bloc while com-menting on the demonstration: This is not an end initself, but a means to meet each other and collectivelyget involved in supporting a working-class fight backto the crisis. Direct action was placed at the core ofthis resistance. in addition, wednesday 1 april, wasdesignated as financial fools Day by the anarchistg20 Meltdown, which called for an assembly atnoon outside the bank of England. at the sametime a non-violent 24-hour climate camp was setup nearby in bishopsgate. The g20 Meltdownposter, urging Storm the banks!, not only jeeredat traditional protest The pathetic Tuc can onlyorganize boring bog standard marches from a tob addressed by labour has-beens - trying to keepa lid on our anger - but also exhorted: in everystreet there are empty woolworths which shouldbe seized and turned into action centres orindoor car boot sales. Sacked workers shouldoccupy factories and offices, home reposses-sions should be resisted. in the event, some7,000 participated, an office of the especiallyunpopular royal bank of Scotland was ran-sacked, the climate camp was broken up bythe police in the early hours, and the aggressivepolicing involving the controversial tactic ofkettling and the death of the newspaper seller,ian Tomlinson was condemned by radicalsand liberals alike.The g20 Meltdown demonstration was an exam-ple of propaganda by the deed, and together withthe symbolic action of the climate camp,designed to change peoples minds and get themto participate in actions of their own.The violent spontaneity of the student protestagainst university tuition fees in london on 10November 2010, in which the conservative Partyheadquarters were attacked and vandalized, must

have owed much to the events of March 2009, butwere otherwise entirely dissimilar. The studentsobjective was to prevent the implementation ofuniversity fees, not to usher in a new society. as aleader in The Times was to observe perceptively,the anarchist groups do not care that much forthe limited causes of the protests; if your goal isto topple the system, you are not especiallybothered about student debt (12 January 2011).yet on 26 March 2011 the massive anti-cutsdemonstration organized by the Tuc in lon-don and attended by an estimated half-a-mil-lion people, was in part hijacked by anarchistdirect action in which the ritz was attacked,the windows of west End banks smashed andthe police fought. The Guardian (2 april 2011)interviewed several of the anarchist militants,all saying that the the failure of the peacefulanti-iraq march to overturn government policy(in 2003) was formative in their decision to turnto violence: we realized that political changein this country isnt predicated on being rightand winning a debate. an unemployed anarchistin his mid-twenties stated:we are not in any way setting out to terrorize the pub-lic. we are the public... we are not calling for politicalreform or changes to the tax system. we are sending aclear message to capitalism that we cant be bargainedwith. There is no reform. we only seek your abolition.

C O N C L U S I O N S

The historic anarchist movement of the late-nineteenthand early-twentieth centuries had been grounded inthe working class and peasantry and their institutions,but its philosophy had been adumbrated over severalcenturies, even millennia, and on several continents.its ideas and practices have been shared by the sociallyvery dissimilar anarchists of the revival that has takenplace since the 1960s. in particular, parliamentarianismand constitutional protest have been eschewed for directaction which may take two entirely different forms.firstly, there are the symbolic actions, whether violentor non-violent, but usually illegal, intended as propa-ganda by the deed. Secondly, by occupying factoriesand then running them, for example, or followingexemplary green lifestyles in eco-communities, theexisting social order may be bypassed by, in the wordsof a Shropshire militant, putting anarchism into actionat the grassroots (Freedom, 29 august 2009).both of these forms of direct action can be seen asmerely disruptive by those who believe that society hasto be run from above if it is to be orderly and efficient.and either of them can easily be mixed up with anyother form of violent protest by lazy commentators.

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however, as this brief history of the internationalmovement has attempted to show, anarchism needsto be understood as a distinctive and coherent tradi-tion of political theory and practice. This may helpits own proponents to reflect on the some of theadverse consequences of violent action, and it maypersuade the wider public to take its ideas and exam-ples more seriously as a significant alternative approachto social change. 8

We gladly acknowledge history & Policy availability to disseminatthis paper.

F U R T H E R R E A D I N G

caroliNE cahM, Kropotkin and the Rise of RevolutionaryAnarchism (cambridge: cambridge uP, 1989).

ruTh KiNNa, Anarchism: A Beginners Guide (oxford,oneworld, 2005).A History of Anarchism (london: harper Perennial, 2ndedn, 2008).

JohN MErriMaN, The Dynamite Club: How a Bombing inFin-de-Sicle Paris Ignited the Age of Modern Terror(boston and New york: houghton Mifflin harcourt,2009).

NicholaS walTEr, About Anarchism (london: freedomPress, 2nd ed., 2002).

gEorgE wooDcocK, Anarchism: A History of LibertarianIdeas and Movements (harmondsworth: Penguin,2nd edn, 1986).

a b

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haNDy warhol, (1928-1987), Boot, 1956,gouache, gold paper lace, ink, 58.0 x 36.5cm

(curtesy National gallery of australia).

Noam Chomsky (1928) is anAmerican linguist, philoso-pher, cognitive scientist, logi-cian, historian, political critic,and activist. He is an Insti-tute Professor and Professor(Emeritus) in the Department

of Linguistics & Philosophy atMIT, where he has worked for

over fifty years. In addition to hiswork in linguistics, he has written on

war, politics, and mass media, and is the author of over 100books. He has been described as a prominent cultural figure, andhe was voted the worlds top public intellectual in a 2005 poll.Michael Wilson is the editor of the Modern Success Magazinein Madison, WI, USA.

I N T E R V I E W

ICHAEL S. WILSON ~ you arE, aMoNg MaNyother things, a self-described anarchist an anarcho-syndicalist, specifically. Mostpeople think of anarchists as disenfran-

chised punks throwing rocks at store windows, ormasked men tossing ball-shaped bombs at fatindustrialists. is this an accurate view? what isanarchy to you?NOAM CHOMSKY ~ well, anarchism is, in my view,basically a kind of tendency in human thoughtwhich shows up in different forms in differentcircumstances, and has some leading characteris-tics. Primarily it is a tendency that is suspiciousand skeptical of domination, authority, andhierarchy. it seeks structures of hierarchy anddomination in human life over the whole range,extending from, say, patriarchal families to, say,imperial systems, and it asks whether those sys-tems are justified. it assumes that the burden ofproof for anyone in a position of power andauthority lies on them. Their authority is notself-justifying. They have to give a reason for it, ajustification. and if they cant justify that authorityand power and control, which is the usual case,then the authority ought to be dismantled andreplaced by something more free and just. and, asi understand it, anarchy is just that tendency. ittakes different forms at different times. anarcho-syndicalism is a particular variety of anar-chism which was concerned primarily, though not

solely, but primarily with control over work,over the work place, over production. it tookfor granted that working people ought to con-trol their own work, its conditions, [that] theyought to control the enterprises in which theywork, along with communities, so they shouldbe associated with one another in free associa-tions, and democracy of that kind should bethe foundational elements of a more generalfree society. and then, you know, ideas areworked out about how exactly that should man-ifest itself, but i think that is the core of anar-cho-syndicalist thinking. i mean its not at allthe general image that you described peoplerunning around the streets, you know, breakingstore windows but anarcho-syndicalism is aconception of a very organized society, organizedfrom below by direct participation at every level,with as little control and domination as is feasible,maybe none. MW ~ with the apparent ongoing demise of thecapitalist state, many people are looking at otherways to be successful, to run their lives, and i amwondering what you would say anarchy and syndi-calism have to offer, things that others ideas say, forexample, state-run socialism have failed to offer?why should we choose anarchy, as opposed to, say,libertarianism? NC ~ whats called libertarian in the united States,which is a special uS phenomenon, it doesnt really existanywhere else a little bit in England permits a veryhigh level of authority and domination but in the handsof private power: so private power should be unleashedto do whatever it likes. The assumption is that by somekind of magic, concentrated private power will lead to amore free and just society. actually that has been believedin the past. adam Smith for example, one of his mainarguments for markets was the claim that under condi-tions of perfect liberty, markets would lead to perfectequality.MW ~ it seems to be a continuing contention today NC ~ yes, and so well that kind of libertarianism, inmy view, in the current world, is just a call for someof the worst kinds of tyranny, namely unaccountableprivate tyranny. anarchism is quite different fromthat. it calls for an elimination to tyranny, all kinds

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of tyranny. including the kind of tyranny thats inter-nal to private power concentrations. So why shouldwe prefer it? i think because freedom is better thansubordination. it is better to be free than to be a slave.it is better to be able to make your own decisionsthan to have someone else make decisions and forceyou to observe them. i dont think you really need anargument for that. it seems like transparent. The thing you need an argument for, and should givean argument for, is how can we best proceed in thatdirection? and there are lots of ways within the currentsociety. one way, incidentally, is through use of the state,to the extent that it is democratically controlled. in thelong run, anarchists would like to see the state eliminat-ed. but it exists, alongside of private power, and the stateis, to a certain extent, under public influence and control could be much more so. and it provides devices toconstrain the much more dangerous forces of privatepower. for example, rules for safety and health in theworkplace, or insuring that people have decent healthcare, and many other things like that. They are notgoing to come about through private power, quite thecontrary. but they can come about through the use ofthe state system under limited democratic control tocarry forward reformist measures. i think those arefine things to do, they should be looking forward tosomething much more, much beyond, namelyactual, much larger-scale democratization. and thatis possible to not only think about, but to work on.So one of the leading anarchist thinkers, bakunin inthe 19th century, pointed out that it is quite possibleto build the institutions of a future society withinthe present one. and he was thinking about farmore autocratic societies than ours, and that isbeing done. for example, worker- and commu-nity- controlled enterprises are germs of a futuresociety within the present one, and those notonly can be developed, but are being developed.There is some important work on this by garalperovitz who is involved in the enterprise sys-tems around the cleveland area which areworker and community controlled. There is alot of theoretical discussion of how it mightwork out, from various sources. Some of themost worked out ideas are in what is called theparecon participatory economics literatureand discussions, and there are others. These areat the planning and thinking level, at the practi-cal implementation level, there are steps that canbe taken, while also pressing to overcome theworst, the major harms caused by concentrationof private power through the use of state system,as long as the current system exists. So there is noshortage of means to pursue.as for state socialism, depends what one means bythe term. if it is tyranny of the bolshevik variety and

its descendants we need not tarry on it. if it is amore expanded social democratic state, then thecomments above apply. if something else, thenwhat? will it place decision-making in the handsof working people and communities, or in handsof some authority? if the latter, then once again freedom is better than subjugation, and the lat-ter carries a very heavy burden of justification.MW ~ Many people know you because of yourand Edward hermans development of the Pro-paganda Model. could you briefly describethat model and why it might be important tocollege students? NC ~ let us first look back a bit a little his-torical framework back in the late 19th-, early20th century, a good deal of freedom had beenwon in some societies. at the peak of this werein fact the united States and britain. by nomeans free societies, but by comparative stan-dards quite advanced in this respect. in fact, soadvanced that power systems state and private began to recognize that things were getting to apoint where they cannot control the populationby force as easily as before, so they are going tohave to turn to other means of control: control ofbeliefs and attitudes. out of that grew the publicrelations industry, which in those days describeditself honestly as an industry of propaganda.The guru of the Pr industry, Edward bernays inci-dentally, not a reactionary, but a wilson-roosevelt-Kennedy liberal the maiden handbook of the Prindustry he wrote back in the 1920s was called Propa-ganda. in it he described, correctly, the goal of theindustry. he said our goal is to insure that the intelli-gent minority and of course anyone who writesabout these things is part of that intelligent minority bydefinition, by stipulation, so we, the intelligent minori-ty, are the only people capable of running things, andthere is that great population out there, the unwashedmasses, who, if they are left alone will just get intotrouble: so we have to, as he put it, engineer their con-sent, figure out ways to insure they consent to our ruleand domination. and that is the goal of the Pr indus-try, and it works in many ways. its primary commit-ment is commercial advertising. in fact, bernays madehis name right at that time late Twentys by run-ning an advertising campaign to convince women tosmoke cigarettes: women werent smoking cigarettes,this big group of people who the tobacco industry isnot able to kill, so we have got to do something aboutthat. he very successfully ran campaigns that inducedwomen to smoke cigarettes: that would be, in modernterms, the cool thing to do, you know, that is theway you get to be a modern, liberated woman. itwas very successful.

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MW ~ is there a correlation between that campaignand what is happening with the big oil industryright now and climate change? NC ~ These are just a few examples. These are the ori-gins of what became a huge industry of controllingattitudes and opinions. Now the oil industry today,and in fact the business world generally, are engaged incomparable campaigns to try to undermine efforts todeal with a problem that is even greater than the massmurder that was caused by the tobacco industry; and itwas mass murder. we are facing a threat, a serious threat,of catastrophic climate change. and it is no joke. The oilindustry is trying to impede measures to deal with it fortheir own short-term profit interests. That includes notonly the petroleum industry, but the american chamberof commerce the leading business lobby and others,who have stated quite openly that they are conducting they dont call it propaganda but what wouldamount to propaganda campaigns to convince peoplethat there is no real danger and we shouldnt really domuch about it, and that we should concentrate on reallyimportant things like the deficit and economic growth what they call growth and not worry about thefact that the human species is marching over a cliffwhich could be something like human species destruc-tion or, at least, the destruction of the possibility of adecent life for huge numbers of people, and there aremany other correlations.in fact quite generally, commercial advertising isfundamentally an effort to undermine markets. weshould recognize that. if you have taken an eco-nomics course, you know that markets are sup-posed to be based on informed consumers mak-ing rational choices. you take a look at the first adyou see on television and ask yourself is that itspurpose? No, its not, its to create uninformedconsumers making irrational choices, and thesesame institutions run political campaigns. it ispretty much the same: you have to underminedemocracy by trying to get uninformed peopleto make irrational choices. and so this is onlyone aspect of the Pr industry. what hermanand i were discussing was another aspect of thewhole propaganda system that developed roughlyat that period, and that is manufacture of con-sent, as it was called, consent to the decisions ofour political leaders, or the leaders of the privateeconomy, to try to insure that people have theright beliefs and dont try to comprehend the waydecisions are being made that may not only harmthem, but harm many others. That is propagandain the normal sense. So we were talking about massmedia, and the intellectual community of the worldin general, which is to a large extent dedicated tothis. Not that people see themselves as propagandists,

but that they are themselves deeply indoctrinatedinto the principles of the system, which preventthem from perceiving many things that are reallyright on the surface, things that would be subversiveto power if understood. we give plenty of examplesthere, and there is plenty more you can mentionup to the present moment, crucial ones in fact.That is a large part of a general system of indoctri-nation and control that runs parallel to control-ling attitudes and consumeristic commitments,and other devices to control people. one of the main problems for students today a huge problem is sky-rocketing tuitions. whydo we have tuitions that are completely out-of-line with other countries, even with our ownhistory? in the 1950s the united States was amuch poorer country than it is today, and yethigher education was pretty much free, or lowfees or no fees for huge numbers of people. Therehas not been an economic change that madenecessary to have very high tuitions, far morethan when we were a poor country. To drive thepoint home even more clearly, if we look justacross the borders, Mexico is a poor country, yethas a good educational system with free tuition.There was an effort by the Mexican state to raisetuition, maybe some 15 years ago or so, and therewas a national student strike which had a lot of pop-ular support, and the government backed down.Now that is just happened recently in quebec, onour other border. go across the ocean: germany is arich country. free tuition. finland has the highest-ranked education system in the world. free, virtuallyfree. So i dont think you can give a