Category Archives: Politics

The Great Asset Grab

One does not need to scratch very deep beneath the surface to see what is actually going on in the world or why it is being done. Look around, which companies have been thriving through the “pandemic,” which business have been shut down or forced into bankruptcy, who is buying up residential real estate in every city, who is the biggest owner of farmland in the United States?

In a recent interview with Greg Hunter, my friend and long time correspondent Catherine Austin Fitts clearly and concisely explains what I’m calling The Great Asset Grab  This brief excerpt sums it up.

Investment advisor and former Assistant Secretary of Housing Catherine Austin Fitts contends CV19 and vaccines to cure it are all part of the “Going Direct Reset.”  Fitts explains, “This is so simple at the root.  The central bankers are using the government to shut down the main street economy, and then they are going direct and injecting money into the private equity firms and Wall Street who are running around the country buying things.  Think of this as a leverage buyout of the world.  We are being purchased with our own money.  Also, we are liable.  If you look at all the debt the government is issuing, our assets are liable for that debt.  This is a continuation and consolidation of the financial coup that we have been taking about.”

It is all part of the Great Reset that World Economic Forum founder and its mainstay, Klaus Schwab has been promoting, and gives real credibility to his contention that, in the New World Order, “you will own nothing…,” adding, “and you will be happy.” Well, I will not be happy living as a powerless farm animal or house pet. Will you?

Fitts and her team have also provided some forms to help you resist demands that violate your rights. Visit Solari.com and/or click the links below.  

Employer & School Disclosure Forms for Covid-19 Injections

Form for Employees Whose Employers Are Requiring Covid-19 Injections

Form for Students Attending Colleges or Universities Requiring Covid-19 Injections

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The Relentless Rise of Corporate Power

big-umbrella

Did you know that after winning independence from the British Empire “…our country’s founders retained a healthy fear of corporate power and wisely limited corporations exclusively to a business role. Corporations were forbidden from attempting to influence elections, public policy, and other realms of civic society. 

Initially, the privilege of incorporation was granted selectively to enable activities that benefited the public, such as construction of roads or canals. Enabling shareholders to profit was seen as a means to that end. The states also imposed conditions (some of which remain on the books, though unused)…

  • Corporate charters (licenses to exist) were granted for a limited time and could be revoked promptly for violating laws.
  • Corporations could engage only in activities necessary to fulfill their chartered purpose.
  • Corporations could not own stock in other corporations nor own any property that was not essential to fulfilling their chartered purpose.
  • Corporations were often terminated if they exceeded their authority or caused public harm.
  • Owners and managers were responsible for criminal acts committed on the job.
  • Corporations could not make any political or charitable contributions nor spend money to influence law-making.

Read the whole story, Our Hidden History of Corporations in the U.S.

You might also wish to consult David Korten’s excellent book, When Corporations Rule the World, and Thom Hartmann’s Unequal Protection: The rise of corporate dominance and theft of human rights.

To be entertained while being informed and inspired watch the movie, They Live.
TheyLive1
Obey, Consume, Stay asleep, Watch TV, Submit, Conform

There is a movement to amend the U.S. Constitution to put an end to corporate personhood and re-impose reasonable limits on corporate powers.
On January 21, 2010, with its ruling in Citizens United v. Federal Election Commission, the Supreme Court ruled that corporations are persons, entitled by the U.S. Constitution to buy elections and run our government. Human beings are people; corporations are legal fictions.”    — Move to Amend

I consider huge transnational corporations to be the malevolent aliens among us. The small elite class of humans who control them are using these corporations to shape a global neo-feudal dystopia in which they will be absolute masters over the rest of humanity, the Earth, and all of its resources. Unfortunately, the vast majority of people remain complacent and blind to this reality, but it cannot exist without our complicity. You don’t need special glasses to see the truth, just open your eyes, don’t be afraid to inquire, trust your own senses, and think for yourself. The way toward a better future for ourselves, our children, and our posterity lies in reducing our dependence upon all of the social, economic, political and subsidiary systems and structures that have been utterly corrupted, and working together to empower ourselves and our communities to be more self-reliant and masters of our own destiny.

It matters not how strait the gate, How charged with punishments the scroll; I am the master of my fate: I am the captain of my soul.
            — William Ernest Henley.

The time is now for a new civilization

In 1997 I produced a monograph titled, The Cooperative Community Commonwealth: A Prospective Outline for a New Socioeconomic Framework. Over the ensuing years I’ve revisited and edited it a few times. It was when written and until now ahead of the wave, but the peculiar turn of events of the past few years, and especially those of 2020, have intensified both the urgency and the opportunities for the kinds of actions described in this visionary plan. After making a few additional minor edits I’ve published it on this site and on Medium.

The Cooperative Community Commonwealth: A Prospective Outline for a New Socioeconomic Framework

The present state of civilization, even in so-called “democratic” or “free” countries, is one of dominance by massive hierarchical structures which are centrally controlled by a relatively small group of people. These individuals wield enormous power by virtue of their control of the established structures and mechanisms, especially those of money and finance, and through their ownership of the vast majority of the land and capital.

The further development of civilization and the fuller realization of the human potential depend upon the further liberation of people within a context of increasing global awareness and concern. This, in turn, requires broader, more democratic access to land and capital, the devolution of power to the community level, and progress beyond familiar modes of domination and coercion. Such a process will require reliance upon the gentlest of means, higher levels of awareness and personal responsibility, the creation of new, inclusive structures, and their implementation under popular control.

…. Read the full article here.

Newsletter February 2021 — The Impending Failure of Wikipedia and other news

In this issue:

  • “Artificial Intelligence,” Bots, and Censorship: Why Wikipedia can no longer be trusted
  • Censored on Facebook
  • Consolidating and Preserving my Legacy
  • The Farm
  • Now, for your edification and amusement

Read it on my Mailchimp site.

Sovereign or Slave? How perversion of the money power has decided the issue—until now!

As I indicated in my previous post, No democracy when government has the money power, E. C. Riegel, more than 75 years ago, explained, better than anyone else I’ve encountered, the nature of money, its fundamental function, and the history and consequences of its politicization, and outlined a way of transcending the perverse and dysfunctional system that we have lived under for far too long. His work is perhaps best summarized in his book, Private Enterprise Money, from which I quoted. I continue here with further quotes that elucidate the key points of sovereignty, money and government.

Riegel’s solution involved the organization of credit clearing circles that he called “Valun Exchanges” that would be joined together in networks for exchanging goods and services. He argues, as I do, that it is the individual person that is sovereign, not any king, emperor or government, and that the power to issue money, therefore, also resides in the individual. When we realize that money is really only short-term credit, it becomes clear that it is in our power as individuals to give it or withhold it as we go about our daily business of exchanging the value (goods and services) we produce and consume.

In Chapter 9 of his book, Riegel proposes that the Valun Exchanges be organized on a “state-wise” basis. He observes that:  “The sovereign power of the citizen rises to the state government; and from there it is delegated upward to the federal government, and downward to subdivisions. We are, first of all, citizens of our respective states; and this implies citizenship also in local and national governments.” p. 139

He then recounts the history of the union of the American colonies after their separation from British rule and argues that: “The advantage in abolishing this multiplicity of monies [of the various colonies] was obvious, but the implications involved in surrendering the money issuing power to the federal government was not comprehended. The gain to all in uniformity of money unit was visualized; the loss in sovereignty thereby suffered, was not.”  p. 140

From this point onward, I will let Riegel’s words speak for themselves. All page number refer to the printed edition.

“We now realize that the money power of the private citizen is in fact his sovereignty; and that in yielding it he yields his sovereignty. Thus the transferring of the money power from the states to the federal government was the transferring of the citizens’ sovereignty to the national government, and the reducing of the state to the status of a subordinate. p. 140

“The political money system implies that the citizen will abate his natural money issuing power, and make the criterion of his exchanges and the regulation of the money system entirely dependent upon the government that he recognizes as the money power. By making the federal government the sole money issuing power, the individual states transferred the fealty of their citizens to the national government, because they became thereby dependent upon its money power. The citizen having thus had his fealty transferred to the national  government—it was taken from the state governments—and the latter are now dismayed by the increase of federal power and the commensurate subordination of state power.”

“What has actually transpired is a reversal of the intent of the federal plan whereby the national government was to be dependent upon the states for grants of power. The national government, through its money power, is now supreme and in reality holds the state governments in subjection to it. Federal fiscal policy now determines the bounds of state sovereignty. It took many years to reveal this structural weakness because, in the earlier days of the federation, the economy depended more upon the private issuance of money through the banking system, and thus federal fiscal power was dormant. The policy of the federal government up to 1932 was to leave to the banks the function of supplying money. During the Jackson administration, with the abolishment of the United States Bank, government participation in money supply reached its lowest point—with the government confining itself to the mere minting of gold and silver coins at a seigniorage charge to any one who brought the metal to the mint.” pp. 140-141.

Money Power Is Sovereignty
The states, to recapture their independence and sovereignty, must look to their citizens who, in turn, must assert their sovereignty by exercising their inherent money power. It was right that the states should have surrendered their money power; but they should have surrendered it to their citizens, and not to another government. At the time the federation was formed the nature of the money power was not understood; and it was not realized that it is the essence of sovereignty. But we know now that it is and if we wish to preserve the federation and also home rule, we must now deal intelligently with the money power.

While the states have surrendered their money power, their citizens have not. The citizens have merely failed to exercise their natural powers against which there is no prohibition in either state or federal constitutions. This is not a political issue – requiring legislation or repeal of legislation, or constitutional amendments, or any official action – but it is, nevertheless, a profound political movement; because, as the people assert their money power, their natural intimacy with their state and local governments asserts itself – since there is no other power that can step between. Today, the federal government stands between the citizen and local government, and thus alienates him.

If our states are to develop their individuality and counter the stereotyping influence of a monetary dictatorship, if local government and private enterprise are to work out their natural virtues, if democracy is to prevail in business and government, and if our federal republican system is to survive, we must meet our problems by dealing with their fundamental causes – the political money system.”

To accomplish these broad and vital aims, the Governor or some other public official should take the leadership of this cause within his state. In the absence of this, leadership must be taken by private citizens. It offers an incomparable opportunity for public service.”

While the money issuing power is inherent in every man, it can be realized only by a pact among many. Therefore, the individual is helpless, and organized action is necessary. The method of organizing a Valun Exchange should be no different from organizing any other cooperative movement.” pp. 143-144.

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No democracy when government has the money power

Think for a moment about the basic necessities of life. One can live only a few minutes without air, a few days without water, and a few weeks without food. We also need shelter from the heat and cold, from rain and snow and sun. We need energy–gas, oil, electricity–to warm us when the weather is cold and to cool us when it is hot, to help us do our work and enable us to move about­.

And how do we acquire those things? Air is still freely available, although it may not always be clean or healthy to breathe. Water is increasingly not free, even if we draw it from the kitchen faucet, and all of those other necessities, we depend upon others to provide. But at every turn there is someone with an outstretched hand saying, “Pay me.” The point is that there is another element that we are utterly dependent upon–MONEY!

As Adam Smith observed long ago, “When the division of labor has been once thoroughly established, it is but a very small part of a man’s wants which the produce of his own labor can supply” (Wealth of Nations). That puts economic exchange and the devices we use to facilitate it at the center of human interaction. Money has become so familiar to us in our daily lives that we hardly even notice it, except when it is lacking. But our ignorance of the nature of money, where it comes from, and how it is created has cost us dearly both in terms of material comfort and increasingly in our loss of freedom.  

Economics and politics are inextricably linked; they are in fact a unitary system which early economists like Adam Smith, John Stuart Mill, and Jean-Jacques Rousseau recognized, using the term “political economy” to categorize their work. Economics as a separate discipline did not exist until about a hundred years ago when latter day academicians sought to cloak the fact behind a mask of mathematical rigor. But it cannot be denied that economic structures and policies have heretofore made implicit choices about who would be the winners and who would be the losers. The challenge before us today is to build political-economic systems that allow everyone to win, not just in terms of material comfort, but in terms of peace, harmony, dignity, and freedom. We cannot change politics without changing economics, and we cannot change economics without changing money.

In my own work I have often credited E. C. Riegel for much of my enlightenment on these matters. He said:

“We have been pursuing the illusion that by voting political ballots biennially and quadrenially, we controlled our affairs. While the government must beg us each two years for our political ballot, we beg the government every day for our economic ballot. Since we are dependent upon our government for our daily dollar ballot, there stands over our political democracy a monetary autocracy. Therefore, we are not democratic governors; we are economic subjects. … The process whereby parchment freedoms become sterile is quite simple. It begins with the fact that we need a constant money supply to effect our exchanges whereby we live. The supply is completely in the hands of government. We beseech the government to issue it. … Is not every public expenditure the result of pressure by some large or small segment of the citizenry? And are not these pressure groups impelled by the necessity of petitioning government since it is the only source of the economy’s life blood? How can we blame the government for spending and on the other hand, how can we blame those who invent schemes for spending, without which our economy would stagnate? It is the false concept of political money power that converts citizens into petitioners, and makes government a dispenser of patronage instead of a public servant. This power of patronage utterly destroys the democratic system of government–since the people cannot be both petitioners and rulers” (Private Enterprise Money (1944. pp. 78-79 in print edition).

Riegel devoted his life to showing not only how the political money system corrupts both economics and politics, but also how it can be transcended, a work that I have taken up and pursued over the past 40 years. My own books, lectures, interviews, and web posts have built upon, interpreted, and extended the works of E. C. Riegel, Henry George, Ralph Borsodi, Ulrich von Beckerath, Heinrich Ritterschausen, and many others. My latest book, The End of Money and the Future of Civilization, is a comprehensive treatment of money and politics and a guide to how to create effective exchange media that are independent of government, banks, and political money. Once we realize that money is credit, and that it is in our power to give or withhold it, we can take back control of the exchange process and our government.

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Orthodoxy and the meaning of events

Orthodoxy and the meaning of events is the title of an article recently published by Richard K. Moore, author of Escaping the Matrix: how We the People can change the world, and numerous insightful articles that are helpful in making sense of the present state of our world.

Here are some excerpts:

When something dramatic happens, we want to know what it means. We want answers to questions like: Why is it happening? How important is it? What will happen next? Where is it heading? What does it all mean?

In the mainstream narrative, the orthodox narrative, a clear meaning is always provided, right along with the news of the dramatic event itself. Like on the morning of 9/11, when the video of the explosions was first being shown, there was already a banner going across the screen: America under attack by Al Qaeda. And soon after: They want to destroy our democracy. 

This prompt assignment of meaning to an event has an important psychological effect. The first plausible explanation someone hears tends to fix in the subconscious, and resists being displaced by later explanations. That’s why the orthodox meaning is provided promptly, is repeated endlessly, and is reinforced from a variety angles by the various media genre, such as news broadcasts, talk shows, official announcements, comedians, documentaries, interviews, newspapers, etc.

It is easy to see why followers of the mainstream media would consider themselves to be well informed citizens. On any big public topic, they know what it means, and from that framework they can discuss this or that development from a knowing perspective, with a sense of knowing what they’re talking about. 

The world of the mainstream narrative is to a large extent a closed universe. Its stories and their meanings cover the whole scope of ‘what’s important’ and there’s no room for alternative explanations to find a place there. If a contrary explanation emerges from some non-mainstream source, there are many reasons why the explanation will be dismissed. First: ‘We already have an explanation for that’. Perhaps next: ‘Who are you that thinks you know better than the world’s experts?’ Every source that is non-mainstream is automatically suspect.

Moore goes on the say that:

In the orthodox world big changes always come as a response to some unexpected crisis (eg Pearl Harbor, 9/11, WMDs, 2008 collapse, COVID). A crisis is identified, it is given a meaning, and changes are announced. And then another crisis comes along, and again we get big changes. Each crisis comes with its own little meaning story, unrelated to the meaning of the crisis that came before or the one that comes after. Society stumbles along, it seems, always responding to unexpected crises. 

If someone observes that there is a pattern in such sequence, they are dismissed as paranoid or a “conspiracy theorist,” and that “conversations of any significant kind are nearly impossible across the boundary of the orthodox bubble.”

So much of each person’s worldview is based on the trust they have in the sources of the information they regularly consume, whether is MSNBC, Fox News, the BBC, New York Times, the Washington Post or other long established sources with big reputations. But it has been well documented how the media channels throughout the world have been gradually absorbed into a few mega-corporations, and how the owners of those channels use them in the process of Manufacturing Consent to the demands of the elite class that they represent, and their power has become greatly enlarged in the years since Edward Herman and Noam Chomsky, described it in their book by that name. That, and other aspects of the decline of western civilization since the 1970’s is also well documented in a video I watched recently titled, HEIST Who Stole the American Dream.

Richard Moore’s article concludes with his views on how people with differing beliefs about reality might talk with one another in a productive way. I strongly recommend that readers take the time to digest the entire article which can be found on Moore’s website.

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Walking Away: From the “New (Old) World Order,” into the Old (New) World Order. Part II

ConfusedDirections

Discord and confusion, conflicting stories, rampant disinformation, faction against faction,  widespread anger and fear, people fighting among themselves, economic dislocation, personal interactions disrupted and people separated from friends and family, cessation of favorite sports and pastimes, and widespread abandonment of familiar ways of doing things. That is the state of our world today.

How have we come to this sorry pass and to what is it leading? Is this an act of God, is it the natural course of societal evolution, or is it something that has been intentionally contrived, and if so, by whom and to what purpose?

Read the full article here

Walking Away: From the “New (Old) World Order,” into the Old (New) World Order. Part I

ObeySleep1

Global pandemic, social distancing, widespread shut-downs, testing and “tracing,” economic crisis, and more recently, massive protests and social unrest, not just in the US, but around the world — What does it all mean? Like virtually everyone else in the world, my attention lately has been focused on that question.

I don’t feel terribly anxious about Covid-19, even though for me personally it poses a significant existential threat. Although I’m fortunate to have no chronic illnesses, I am well advanced in years, and according to some recent reports, my gender, blood type, and ethnic heritage may put me further at risk.

I am more concerned about the social, political and economic impacts of the situation and governments’ reactions to it which may turn out to be more disruptive than the pandemic itself. At the same time I am hopeful, even optimistic, that this crisis brings with it great opportunities for positive changes that are long overdue.

Read the full article here

New Podcast Episode 9–Jose Francisco Garcia Mazcorro

Episode 9 A conversation with Jose Francisco Garcia Mazcorro

Jose Francisco Garcia Mazcorro (Pepe) (Born in July 1982), is a scientist and educator who from 2000 to 2005 studied Veterinary Medicine and, in 2011, received a PhD degree from Texas A&M University.

Upon his return to Mexico in 2012, Pepe and his wife, Alicia, who also holds a PhD from the same university, started a program they called “Free Science Classes.” Pepe currently spends most of his academic life working on various research projects related to the human and animal microbiome. He also has an interest in Social Philosophy and published a book on that subject in 2007.

In this podcast interview, Pepe describes his work of taking science directly to children, provides some insights into Mexico’s current political situation and the implications of the election in 2018 of President Andres Manuel Lopez Obrador (AMLO), and discusses the status of the COVID “pandemia” in Mexico, its consequences, and possible remedies to avoid an even more complicated scenario in the years ahead. You can learn more about Pepe and his work at his personal website athttps://sites.google.com/site/josefgarciamazcorro/home. Pepe also recommends this video about social distancing.