This post sat incomplete collecting dust in my drafts folder since last spring. Given self-evident revelations about phony and rigged elections, and the global hierarchical nature of a psychopathic technocratic order’s command and control structure that dominates national governance, it genuinely seemed wasteful to allocate time and attention to a Constitutional Amendment. However, given recent geopolitical events, and the exhausted patience of true “America First” patriots sick of seeing their tax dollars fund perpetual wars, it seemed somewhat relevant again.
As I’ve stated in numerous pieces over the past year, speculating about the structure of this global “cabal” no longer interests me. I’ve gone through many books about the Illuminati, Jesuits, Vaticano, Committee of 300, 12 Families, Bilderbergs, Freemasons, Rothschilds, Zionists, Satanists, Adam’s Family, Dr. Seuss, you name it. Thanks to a cousin who worked for the Chilean Embassy to the Holy See, I’ve even been behind the Vatican’s walls a few times to roam its streets and peek inside and whiff its sulfuric emitting halls.
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Debating the legitimacy of various theories around secret societies, internationalists, bankers, specific races, religions, families, sects, cults, or hidden hands of shape-shifting interdimensional reptilians from planet Ork who brought the moon as a hollow container to carry out their operations of keeping humanity buried in low-frequency emotions for soul-sucking energy extraction, just seems like a waste of time. It often leaves people feeling…helpless, and I’d rather spend my time connecting historical and current events to the stated agendas (2021/2030), to offer some kind of prescription to mentally, and physically prepare for the future. Though I still believe geographic preparation will be the most essential—land, food, water, energy, and remote living in a nation that will leave you the f**k alone.
The only aspect that matters is acknowledging the existence of a “cabal” in the pursuit of individual psychological and spiritual liberation from its perceived omnipotence.
There are two kinds of slaves in this world.
The slave who sees his chains, and the slave who doesn’t.
Which kind of slave will ever have the chance to cease being a slave?
A recent post by
offers a worthwhile summary of the structural nature of this global hierarchy for those who still wonder why their government appears to want them aspirational enough to gain employment and be an active debt slave consumer, and obedient enough to pay taxes on time, but otherwise sick, slovenly, passive, ignorant, anxious, or dead.
One of the most effective tools of this “cabal” has historically been war and conflict, and it appears to be back on the docket for ushering in that long-planned one-world government. The wars of today, are not the conflicts of civilizations past. And the masses of debt slaves on the backs of whom these wars are engineered, are (maybe? finally?) waking up to the completely inorganic and manufactured nature of not just today’s conflicts, but every conflict going back two centuries.
War has consistently sculpted the triumphs and sorrows of civilizations. Heraclitus, a pre-Socratic philosopher, once wrote with chilling clarity: “War is the father of all and king of all; and some he has made gods and some men, some slaves and some free.” The dual nature of war—both creator and destroyer, anointing rulers and binding the subjugated, delineating the divine from the damned—was once a determinant of destiny.
As the chronicles of Greek history unfolded, Thucydides’s observation that “The strong do what they can and the weak suffer what they must,” spoke to the inevitability of dominance and power on one side of the battle lines, and sacrifice and mourning on the other. The common man will suffer the ambitions and decisions of the powerful who impose harsh realities on the powerless, often young soldiers compelled to endure the brutal whims of their elders.
By the time Rome’s vast empire ascended, the cause and consequence of war had evolved little, making observations of its thinkers on this topic no less profound. Cicero, reflecting on the state of the Republic during military crises, noted, “In times of war, the law falls silent.” The moral and legal void that often accompanies war dispenses with the ethical and humane. The normal rules of conduct fall away under the pressing need of survival and victory, always in the name of our God(s).
Seneca the Younger echoed these concerns amidst Rome’s imperial pursuits, questioning the collective moral compass of a civilization inured to violence: “We check manslaughter and isolated murders at home, but what of war and the much-vaunted crime of slaughtering whole peoples abroad?” In the name of conquest and enslavement, justifications could be fabricated to ignore ethics and morality outside its borders.
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The societal and moral paradoxes war engenders have changed little since antiquity. As battles are fought remotely, and from the skies, with no formal declarations of war or discernable enemies, historical wisdom urging modern societies to scrutinize the justifications and consequences of their martial endeavors is ignored.
For the past few centuries, wars have been engineered not for merely remaking maps or conquering territories but for mass human sacrifice and capital investments, with bankers and industrial or weapons manufacturers playing both sides of a conflict, owning and controlling corrupted leaders (or opaque groups “ISIS” created to justify conflict) to such a degree that all the world watches and cheers their “side” while sending their children to the slaughter for something resembling a performative geopolitical stage drama.
In the twentieth century alone more than 50 million European and Slavic Christians were sent their slaughter, in engineered conflicts that could have been avoided. The string pullers laughed in the shadows in the aftermath of false flags, declarations of war, and victory, as they counted their loot, rubbing their hands with blood lust.
