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The Unibomber's Manifesto (incomplete)
A MORE COMPLETE VERSION OF THE UNABOMBER'S MANIFESTO
The following text was assembled from two sources; excerpts that appeared
in the New York Times on August 2, and an article that was posted
anonymously to the alt.fan.unabomber Usenet newsgroup on August 4.
Careful examination of the latter leads us to conclude that it is
authentic, and that the combination of the two is more readable and
effective than either text by itself. Though we have made every effort to
weave the two texts together seamlessly, the 4870 word result is obviously
no substitute for the original 35,000 words.
In addition to the FBI and three newspapers, a substantial number of
university professors are now in possession of the elusive manuscript. We
assume that one of them is the anonymous poster, and we hope that in near
future, he or she will see fit to disseminate it in its entirety, for the
edification of all. We fail to see the benefit of suppressing the
manuscript, or for that matter any manuscript. Ideas are ideas, and they
will stand or fall on their own.
Space is of course a concern, particularly in the big daily newspapers;
they must weigh their advertising revenues against the gravity of the
Unabomber's threats. We do not envy their position. Here on the
Internet, space is much more readily available. We would like to take
this opportunity to offer the anonymous poster, or anyone else, free space
on our web site for the complete manifesto. Simply mail it, preferably in
numbered chunks of 64k or less, to [email protected]. In return, we will
convert it to html and make it public.
A word about our organization:
The Church of Euthanasia is an alternative religious organization for
those who feel excluded from more traditional religions by their beliefs
about euthanasia, abortion, vegetarianism, and sexuality. We believe that
any hopes for the continuation of life on this planet depend on restoring
balance between the human species and the other sentient beings. This
will entail a massive leap of consciousness to a new "species awareness,"
and since time is very short, we rely on black humor and "DADA" to cut
through people's comfortable belief systems and communicate a more
realistic world-view. Widely known for our outrageous tactics, we are
considered the "Act Up" of population-awareness groups, and we are at the
forefront of the right-to-die, pro-abortion, animal rights, and
sex-education movements.
While we have a great deal of sympathy for the FC'c outrage, we are also
vehemently opposed to all forms of ~involuntary~ population reduction,
including murder. There is a great deal of truth in the FC's analysis,
but there is also a notable absence of ~compassion~. As humans move
further into the Yang universe of manifestation and material science, the
Yin universe of energy and spirit becomes ever more remote and
inaccessible. Many harsh ideologies have sprung from this imbalance, and
FC's is no exception.
A philosophy based on violence will lead only to more violence, no matter
how enlightened the goal. According to ancient Vedic wisdom, "You become
what you resist." We believe that the healing of the Earth must begin
with healing of the self, through acceptance, compassion, and love. We
call on all human beings to begin this great healing at once, by
abstaining from further procreation, by abstaining from the flesh of other
beings, and by refusing to play their assigned roles in the Planetary Work
Machine.
We also call on the leaders of Earth to immediately cease production of
the nuclear weapons prophesied by the Hopi people. We especially call on
President Chirac of France to abandon his plans to resume testing these
weapons on the island of Mururoa in September.
We encourage all interested readers to investigate the following leads:
_The Case Against Art_, by John Zerzan, published in a compilation called
_Apocalypse Culture_, easily available from Tower Books and elsewhere.
_The Technological Society_, by Jacques Ellul, at any good library.
_Entropy: Into the Greenhouse World_, by Jeremy Rifkin, the revised
edition, June 1989, also at any good library.
_The Hopi Address to the United Nations General Assembly_, at
<gopher://wiretap.spies.com/00/Gov/UN/hopi.un>
_Bolo'bolo_, by Ibu, a wonderful but obscure anarchist text, excerpts of
which are available at <ftp://etext.archive.umich.edu/pub
/Politics/Spunk/anarchy_texts/misc/Spunk137.txt>
_Population #1: Bricks Carved from the Chaos_, by Mike Merrill, at the CoE
web site, <http://www.paranoia.com/coe/e-sermons/populat1.html>
And now, without further ado, the latest version of FC's manuscript:
-------------------------------------------------------------------------------
Industrial Society and Its Future
The industrial revolution and its consequences have been a disaster for
the human race. They have greatly increased the life expectancy of those
of us who live in "advanced" countries, but they have destabilized
society, have made life unfulfilling, have subjected human beings to
indignities, have led to widespread psychological suffering (in the Third
World to physical suffering as well) and have inflicted severe damage on
the natural world. The continued development of technology will worsen
the situation. It will certainly subject human beings to greater
indignities and inflict greater damage on the natural world, it will
probably lead to greater social disruption and psychological suffering,
and it may lead to increased physical suffering even in "advanced"
countries.
The industrial-technological system may survive, or it may break down.
If it survives, it MAY eventually achieve a low level of physical and
psychological suffering, but only after passing through a long and very
painful period of adjustment and only at the cost of permanently reducing
human beings and many other living organisms to engineered products and
mere cogs in the social machine. Furthermore, if the system survives, the
consequences will be inevitable: there is no way of reforming or modifying
the system so as to prevent it from depriving people of dignity and
autonomy.
If the system breaks down, the consequences will still be very
painful. But the bigger the system grows the more disastrous the results
of its breakdown will be, so if it is to break down it had best break down
sooner rather than later.
We therefore advocate a revolution against the industrial system.
This revolution may or may not make use of violence; it may be sudden or
it may be a relatively gradual process spanning a few decades. We can't
predict any of that. But we do outline in a very general way the measures
that those who hate the industrial system should take in order to prepare
the way for a revolution against that form of society. This is not to be
a POLITICAL REVOLUTION. Its object will be to overthrow not governments
but the economic and technological basis of the present society....
Psychology of Leftism
Almost everyone will agree that we live in a deeply troubled society. One
of the most widespread manifestations of the craziness of our world is
leftism, so a discussion of the psychology of leftism can serve as an
introduction to the discussion of the problems of modern society in
general.
But what is leftism? During the first half of the 20th century
leftism could have been practically identified with socialism. Today the
movement is fragmented and it is not clear who can properly be called a
leftist. When we speak of leftists in this article we have in mind mainly
socialists, collectivists, "politically correct" types, feminists, gay and
disability activists, animal-rights activists and the like....
The two psychological tendencies that underlie modern leftism we call
*feelings of inferiority* and *oversocialization*. Feelings of
inferiority are characteristic of modern leftism as a whole, while
oversocialization is characteristic only of a certain segment of modern
leftism; but this segment is highly influential....
Political correctness has its stronghold among university professors
who have secure employment with comfortable salaries, and the majority of
whom are heterosexual white males from middle to upper middle-class
families.
Many leftists have an intense identification with the problems of
groups that have an image of being weak (women), defeated (American
Indians), repellent (homosexuals), or otherwise inferior. The leftists
themselves feel that these groups are inferior. They would never admit to
themselves that they have such feelings, but it is precisely because they
do see these groups as inferior that they identify with their problems.
(We do not mean to suggest that women, Indians etc. ARE inferior; we are
only making a point about leftist psychology.)
Feminists are desperately anxious to prove that women are as strong
and as capable as a man. Clearly they are nagged by a fear that women may
NOT be as strong and as capable as men.
Leftists tend to hate anything that has an image of being strong, good
and successful. They hate America, they hate Western civilization, they
hate white males, they hate rationality....[they hate] America and the
West because they are strong and successful....
Words like "self-confidence," "self-reliance," "initiative,"
"enterprise," "optimism," etc., play little role in the liberal and
leftist vocabulary. The leftist is anti-individualistic,
pro-collectivist. He wants society to solve everyone's problems for
them....The leftist is antagonistic to the concept of competition because,
deep inside, he feels like a loser....
His feelings of inferiority are so ingrained that he cannot conceive
of himself as individually strong and valuable. Hence the collectivism of
the leftist. He can feel strong only as a member of a large organization
or a mass movement with which he identifies himself....
Pressure to Conform
The moral code of our society is so demanding that no one can think, feel
and act in a completely moral way. For example, we are not supposed to
hate anyone, yet almost everyone hates somebody at some time or other,
whether he admits it to himself or not. Some people are so highly
socialized that the attempt to think, feel and act morally imposes a
severe burden on them. In order to avoid feelings of guilt, they
continually have to deceive themselves about their own motives and find
moral explanations for feelings and actions that in reality have a
nonmoral origin. We use the term "oversocialized" to describe such
people....
Oversocialization can lead to low self-esteem, a sense of
powerlessness, defeatism, guilt, etc. One of the most important means by
which our society socializes children is by making them feel ashamed of
behavior or speech that is contrary to society's expectations. If this is
overdone, or if a particular child is especially susceptible to such
feelings, he ends by feeling ashamed of HIMSELF....
The majority of people engage in a significant amount of naughty
behavior. They lie, they commit petty thefts, they break traffic laws,
they goof off at work, they hate someone, they say spiteful things or they
use some underhanded trick to get ahead of the other guy. The
oversocialized person cannot do these things, or if he does do them he
generated in himself a sense of shame and self-hatred. The oversocialized
person cannot even experience, without guilt, thoughts or feelings that
are contrary to the accepted morality; he cannot think "unclean" thoughts.
And socialization is not just a matter of morality; we are socialized to
conform to many norms of behavior that do not fall under the heading of
morality. Thus the oversocialized person is kept on a psychological leash
and spends his life running on rails that society has laid down for him.
In many oversocialized people this results in a sense of constraint and
powerlessness that can be a severe hardship. We suggest that
oversocialization is among the more serious cruelties that human beings
inflict on one another....
Here is an illustration of the way in which the oversocialized leftist
shows his real attachment to the conventional attitudes of our society
while pretending to be in rebellion against it. Many leftists push for
affirmative action, for moving black people into high prestige jobs, for
improved education in black schools and more money for such schools; the
way of life of the black "underclass" they regard as a social disgrace.
They want to integrate the black man into the system, make him a business
executive, a lawyer, a scientist just like upper middle-class white
people. The leftists will reply that the last thing they want is to make
the black man into a copy of the white man; instead, they want to preserve
African-American culture. But in what does this preservation of
African-American culture consist? It can hardly consist in anything more
than eating black-style food, listening to black-style music, wearing
black-style clothing and going to a black-style church or mosque. In all
ESSENTIAL respects most leftists of the over-socialized type want to make
the black man conform to white middle-class ideals. They want to make him
study technical subjects, become an executive or a scientist, spend his
life climbing the status ladder to prove that black people are as good as
white. They want to make black fathers "responsible," they want black
gangs to become nonviolent, etc. But these are exactly the values of the
industrial-technological system. The system couldn't care less what kind
of music a man listens to, what kind of clothes he wears or what religion
he believes in as long as he studies in school, holds a respectable job,
climbs the status ladder, is a "responsible" parent, is nonviolent and so
forth. In effect, however much he may deny it, the oversocialized leftist
wants to integrate the black man into the system and make him adopt its
values....
A movement that exalts nature and opposes technology must take a
resolutely anti-leftist stance and must avoid all collaboration with
leftists. Leftism is in the long run inconsistent with wild nature, with
human freedom, and with the elimination of modern technology....
The Power Process
Human beings have a need (probably based in biology) for something that we
will call the "power process." This is closely related to the need for
power (which is widely recognized) but is not quite the same thing. The
power process has four elements. The three most clear-cut of these we
call goal. (Everyone needs to have goals whose attainment requires
effort, and needs to succeed in attaining at least some of his goals.) The
fourth element is more difficult to define and may not be necessary for
everyone. We call it autonomy and will discuss it later....
We divide human drives into three groups:
1. those drives that can be satisfied with minimal effort; 2. those that
can be satisfied but only at the cost of serious effort; 3. those that
cannot be adequately satisfied no matter how much effort one makes.
The power process is the process of satisfying the drives of the second
group. The more drives there are in the third group, the more there is
frustration, anger, eventually defeatism, depression, etc....
In modern industrial society natural human drives tend to be pushed
into the first and third group, and the second group tends to consist
increasingly of artificially created drives.
It is true that primitive man is powerless against some of the things
that threaten him; disease for example. But he can accept the risk of
disease stoically. It is part of the nature of things, it is no one's
fault, unless it is the fault of some imaginary, impersonal demon. But
threats to the modern individual tend to be MAN-MADE. They are not the
results of change but are IMPOSED on him by other persons who decisions
he, as an individual, is unable to influence. Consequently, he feels
frustrated, humiliated and angry....
Thus primitive man for the most part has his security in his own hands
(either as an individual or as a member of a SMALL group) whereas the
security of modern man is in the hands of persons or organizations that
are too remote or too large for him to be able personally to influence
them. So modern man's drive for security tends to fall into groups 1 and
3; in some areas (food, shelter, etc.) his security is assured at the cost
of only trivial effort, whereas in other areas he CANNOT attain
security....
We suggest that modern man's obsession with longevity, and with
maintaining physical vigor and sexual attractiveness to an advanced age,
is a symptom of unfulfillment resulting from deprivation with respect to
the power process. The "mid-life crisis" also is such a symptom. So is
the lack of interest in having children that is fairly common in modern
society but almost unheard-of in primitive societies....
Someone will say, "Society must find a way to give people the
opportunity to go through the power process." For such people the value
of the opportunity is destroyed by the very fact that society gives it to
them. What they need is to find or make their own opportunities. As long
as the system GIVES them their opportunities is still has them on a leash.
To attain autonomy they must get off that leash....
We consider it demeaning to fulfill one's need for the power process
through surrogate activities or through identification with an
organization, rather than through pursuit of real goals....
Surrogate Activity
When people do not have to exert themselves to satisfy their physical
needs they often set up artificial goals for themselves....
We use the term "surrogate activity" to designate an activity that is
directed toward an artificial goal that people set up for themselves
merely in order to have some goal to work toward, or let us say, merely
for the sake of the "fulfillment" that they get from pursuing the goal.
Here is a rule of thumb for the identification of surrogate activities.
Given a person who devotes much time and energy to the pursuit of goal X,
ask yourself this: If he had to devote most of his time and energy to
satisfying his biological needs, and if that effort required him to use
his physical and mental faculties in a varied and interesting way, would
he feel seriously deprived because he did not attain goal X? If the
answer is no, then the person's pursuit of goal X is a surrogate
activity....
In modern industrial society only minimal effort is necessary to
satisfy one's physical needs. It is enough to go through a training
program to acquire some petty technical skill, then come to work on time
and exert the very modest effort needed to hold a job. The only
requirements are a moderate amount of intelligence and, most of all,
simple OBEDIENCE....Modern society is full of surrogate activities. The
include scientific work, athletic achievement, humanitarian work, artistic
and literary creation, climbing the corporate ladder, acquisition of money
and material goods far beyond the point at which they cease to give any
additional physical satisfaction, and social activism when it addresses
issues that are not important for the activist personally, as in the case
of white activists who work for the rights of nonwhite minorities....
Sources of Social Problems
For most people it is through the power process--having a goal, making an
AUTONOMOUS effort and attaining the goal--that self-esteem, self
confidence and a sense of power are acquired. When one does not have
adequate opportunity to go through the power process the consequences are
(depending on the individual and on the way the power process is
disrupted) boredom, demoralization, low self-esteem, inferiority feelings,
defeatism, depression, anxiety, guilt, frustration, hostility, spouse or
child abuse, insatiable hedonism, abnormal sexual behavior, sleep
disorders, eating disorders, etc.
Any of the foregoing symptoms can occur in any society, but in modern
industrial society they are present on a massive scale. We aren't the
first to mention that the world today seems to be going crazy. This sort
of thing is not normal for human societies. There is good reason to
believe that primitive man suffered from less stress and frustration and
was better satisfied with his way of life than modern man is....
We attribute the social and psychological problems of modern society
to the fact that society requires people to live under conditions
radically different from those under which the human race evolved and to
behave in ways that conflict with the patterns of behavior that the human
race developed while living under earlier conditions. It is clear from
what we have already written that we consider lack of opportunity to
properly experience the power process as the most important of the
abnormal conditions to which modern society subjects people....
For primitive societies the natural world (which usually changes only
slowly) provided a stable framework and therefore a sense of security. In
the modern world it is human society that dominates nature rather than the
other way around, and modern society changes very rapidly owing to
technological change. Thus there is no stable framework.
The conservatives are fools: They whine about the decay of traditional
values, yet they enthusiastically support technological progress and
economic growth. Apparently it never occurs to them that you can't make
rapid, drastic changes in the technology and the economy of a society
without causing rapid changes in all other aspects of the society as well,
and that such rapid changes inevitably break down traditional values....
The Nature of Freedom
We are going to argue that industrial-technological society cannot be
reformed in such a way as to prevent it from progressively narrowing the
sphere of human freedom. But, because freedom is a word that can be
interpreted in many ways, we must first make clear what kind of freedom we
are concerned with.
By freedom we mean the opportunity to go through the power process,
with real goals, not the artificial goals of surrogate activities, and
without interference, manipulation or supervision from anyone, especially
>from any large organization. Freedom means being in control (either as an
individual or as a member of a SMALL group) of the life-and-death issues
of one's existence: food, clothing shelter and defense against whatever
threats there may be in one's environment. Freedom means having power;
not the power to control other people but to control the circumstances of
one's own life. One does not have freedom if anyone else (especially a
large organization) has power over one, no matter how benevolently,
tolerantly and permissively that power may be exercised. It is important
not to confuse freedom with mere permissiveness....
It is said that we live in a free society because we have a certain
number of constitutionally guaranteed rights. But these are not as
important as they seem. The degree of personal freedom that exists in a
society is determined more by the economic and technological structure of
the society than by its laws or its forms of government....
As for our constitutional rights, consider for example that of freedom
of the press. We certainly don't mean to knock that right; it is a very
important tool for limiting concentration of political power and for
keeping those who do have political power in line by publicly exposing any
misbehavior on their part. But freedom of the press is of very little use
to the average citizen as an individual. The mass media are mostly under
the control of large organizations that are integrated into the system.
Anyone who has a little money can have something printed, or can
distribute it on the internet or some such way, but what he has to say
will be swamped by the vast volume of material put out by the media, hence
it will have no practical effect. To make an impression on society with
words is therefore almost impossible for most individuals and small
groups. Take us (FC) for example. If we had never done anything violent
and had submitted the present writings to a publisher, they probably would
not have been accepted. If they had been accepted and published, they
probably would not have attracted many readers, because it's more fun to
watch the entertainment put out by the media than to read a sober essay.
Even if these writings had had many readers, most of those readers would
soon have forgotten what they had read as their minds were flooded by the
mass of material to which the media expose them. In order to get our
message before the public with some chance of making a lasting impression,
we've had to kill people....
Constitutional rights are useful up to a point, but they do not serve
to guarantee much more than what might be called the bourgeois conception
of freedom. According to the bourgeois conception, a "free" man is
essentially an element of a social machine and has only a certain set of
prescribed and delimited freedoms; freedoms that are designed to serve the
needs of the social machine more than those of the individual....
It should not be assumed that a person has enough freedom just because
he SAYS he has enough. Freedom is restricted in part by psychological
controls of which people are unconscious, and moreover many people's ideas
of what constitutes freedom are governed more by social convention than by
their real needs....
It is not possible to make a LASTING compromise between technology and
freedom, because technology is by far the more powerful social force and
continually encroaches on freedom through REPEATED compromises....The
system cannot be reformed in such a way as to reconcile freedom with
technology....
Role of Scientists
Science and technology provide the most important examples of surrogate
activities....to work mainly for the fulfillment they get out of the work
itself....Thus science marches on blindly, without regard to the real
welfare on the human race or to any other standard, obedient only to the
psychological needs of the scientists and of the government officials and
corporation executives who provide the funds for research....
The system HAS TO force people to behave in ways that are increasingly
remote from the natural pattern of human behavior. For example, the
system needs scientists, mathematicians and engineers. It can't function
without them. So heavy pressure is put on children to excel in these
fields. It isn't natural for an adolescent human being to spend the bulk
of his time sitting at a desk absorbed in study. A normal adolescent
wants to spend his time in active contact with the real world. Among
primitive peoples the things that children are trained to do tend to be in
reasonable harmony with natural human impulses. Among the American
Indians, for example, boys were trained in active outdoor pursuits--just
the sort of thing that boys like. But in our society children are pushed
into studying technical subjects, which most do grudgingly.
Because of the constant pressure that the system exerts to modify
human behavior, there is a gradual increase in the number of people who
cannot or will not adjust to society's requirements: welfare leeches,
youth-gang members, cultists, anti-government rebels, radical
environmentalist saboteurs, dropouts and resisters of various kinds.
In any technologically advanced society the individual's fate MUST
depend on decisions that he personally cannot influence to any great
extent. A technological society cannot be broken down into small,
autonomous communities, because production depends on the cooperation of
very large numbers of people and machines. Such a society MUST be highly
organized and decisions HAVE TO be made that affect very large numbers of
people. When a decision affects, say, a million people then each of the
affected individuals has, on the average, only a one-millionth share in
making the decision. What usually happens in practice is that decisions
are made by public officials or corporation executives, or by technical
specialists, but even when the public votes on a decision the number of
voters ordinarily is too large for the vote of any one individual to be
significant. Thus most individuals are unable to influence measurably the
major decisions that affect their lives. There is no conceivable way to
remedy this in a technologically advanced society. The system tries to
"solve" this problem by using propaganda to make people WANT the decisions
that have been made for them, but even if this solution were completely
successful in making people feel better it would be demeaning....
Technology and the Elite
If the system breaks down there may be a period of chaos, a "time of
troubles" such as those that history has recorded at various epochs in the
past. It is impossible to predict what would emerge from such a time of
troubles, but at any rate the human race would be given a new chance. The
greatest danger is that industrial society may begin to reconstitute
itself within the first few years after the breakdown. Certainly there
will be many people (power-hungry types especially) who will be anxious to
get the factories running again.
Therefore two tasks confront those who hate the servitude to which the
industrial system is reducing the human race. First, we must work to
heighten the social stresses within the system so as to increase the
likelihood that it will break down or be weakened sufficiently so that a
revolution against it becomes possible. Second, it is necessary to
develop and propagate an ideology that opposes technology and the
industrial system. Such an ideology can become the basis for a revolution
against industrial society if and when the system becomes sufficiently
weakened. And such an ideology will help to assure that, if and when
industrial society breaks down, its remnants will be smashed beyond
repair, so that the system cannot be reconstituted. The factories should
be destroyed, technical books burned etc:...
No one knows what will happen as a result of ozone depletion, the
greenhouse effect and other environmental problems that cannot yet be
foreseen. And, as nuclear proliferation has shown, new technology cannot
be kept out of the hands of dictators and irresponsible third-world
nations. Would you like to speculate about what Iraq or North Korea will
do with genetic engineering?
"Oh!" say the technophiles, "Science is going to fix all that! We
will conquer famine, eliminate psychological suffering, make everybody
healthy and happy!" Yeah, sure. That's what they said 200 years ago.
The industrial revolution was supposed to eliminate poverty, make
everybody happy, etc. The actual result has been quite different....
The average man may have control over certain private machines of his
own, such as his car or his personal computer, but control over large
systems of machines will be in the hands of a tiny elite--just as it is
today, but with two differences. Due to improved techniques the elite
will have greater control over the masses; and because human work will no
longer be necessary the masses will be superfluous, a useless burden on
the system. If the elite is ruthless they may simply decide to
exterminate the mass of humanity. If they are humane they may use
propaganda or other psychological or biological techniques to reduce the
birth rate until the mass of humanity becomes extinct, leaving the world
to the elite. Or, if the elite consists of soft-hearted liberals, they
may decide to play the role of good shepherds to the rest of the human
race. They will see to it that everyone's physical needs are satisfied,
that all children are raised under psychologically hygienic conditions,
that everyone has a wholesome hobby to keep him busy, and that anyone who
may become dissatisfied undergoes "treatment" to cure his "problem." Of
course, life will be so purposeless that people will have to be
biologically or psychologically engineered, whether to remove their need
for the power process or to make them "sublimate" their drive for power
into some harmless hobby. These engineered human beings may be happy in
such a society, but they most certainly will not be free. They will have
been reduced to the status of domestic animals.
The technophiles are taking us all on an utterly reckless ride into
the unknown. Many people understand something of what technological
progress is doing to us yet take a passive attitude toward it because they
think it is inevitable. But we (FC) don't think it is inevitable. We
think it can be stopped....
The two main tasks for the present are to promote social stress and
instability in industrial society and to develop and propagate an ideology
that opposes technology and the industrial system. when the system
becomes sufficiently stressed and unstable, a revolution against
technology may be possible....
We have no illusions about the feasibility of creating a new, ideal
form of society. Our goal is only to destroy the existing form of
society....
But an ideology, in order to gain enthusiastic support, must have a
positive ideal as well as a negative one; it must be FOR something as well
as AGAINST something. The positive ideal that we propose is Nature. That
is, WILD nature: those aspects of the functioning of the Earth and its
living things that are independent of human management and free of human
interference and control. And with wild nature we include human nature,
by which we mean those aspects of the functioning of the human individual
that are not subject to regulation by organized society but are products
of chance, or free will, or God (depending on your religious or
philosophical opinions)....
The kind of revolution we have in mind will not necessarily involve an
armed uprising against any government. It may or may not involve physical
violence, but it will not be a POLITICAL revolution. Its focus will be on
technology and economics, not politics....
The revolution must be international and worldwide. It cannot be
carried out on a nation-by-nation basis....
Until the industrial system has been thoroughly wrecked, the
destruction of that system must be the revolutionaries' ONLY goal.
----------------------------------------------------------------------------
The Church of Euthanasia [email protected]
ftp: ftp.etext.org /pub/Zines/Snuffit
gopher: gopher.etext.org Zines/Snuffit
www: http://www.paranoia.com/coe/
news: talk.euthanasia
C.O.E., Box 261, Somerville, MA 02143
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