Once upon a time, in a mystical forest deep within the heart of a forgotten land, there lived a scared hound named Fortitude. Fortitude was not like any other dog you may have come across - he possessed a unique power. In the center of the enchanted forest stood a towering magic tree, said to grant the fearsome power of courage to those brave enough to approach it. The tree's powers were renowned throughout the land, and creatures from all walks of life sought its mystical abilities. Fortitude, being the timid and anxious hound that he was, had always yearned for the strength and confidence that the magic tree promised. However, his apprehension always held him back from venturing anywhere near it.

The Occult Technology of Power (Anonymous) A Project of the Society for Illuminating the Sources of Power

This article seeks to discuss the relation between certain central characteristics of Friedrich Nietzsche‘s concept of the ―will to power‖ and what the author of the text understands as his authoritarian political opinions, insofar as they are grounded on a vertical concept of social organization. After an introduction, the author seeks to briefly conceptualize Nietzsche‘s will to power. Then, the unitary aspect of this nietzschean concept is brought to light, and after that a brief discussion about the differences between the political ideas that stem from Nietzsche‘s disagreements with Christian morality are made. Then author argues how, from the unitary aspect of Nietzsche‘s will to power‘s, an authoritarian form of politics comes to light, and in the last section contrasts it with a libertarian marxist one.

Catalogue Description: PH 398A POWER: ANCIENT AND MODERN. The employment of political power is a permanent feature of human action and the principles governing the employment of political power are a permanent topic for reflection by the political philosopher. This course begins with one of the greatest studies of imperial leadership of all time: Xenophon's Cyropaedia. The central work of Christian political philosophy we shall examine is St. Thomas Aquinas's sketch in the De regno, ad regem Cypri (On Kingship, to the King of Cyprus). Then we shall consider the two most political works of Niccolò Machiavelli, the founder of modern political philosophy, namely The Discourses on Titus Livy and The Prince. Finally, we shall glance at the territories governed under the Persian Empire founded by Cyrus and see how they fit into the Middle East of today. 2. The objectives of the course: " The best books on leadership, " according to management guru Peter Drucker " are from Xenophon, one of Socrates's friends and disciples, who became a military leader. Nothing written since comes close. " If true, clearly at least Xenophon's greatest book on leadership deserves to be included. Accordingly, The Lord's Education (be it the education he receives or the one he bestows) is indispensible. What sorts of questions does a great leader ask? What sorts of problems does he face? How does he resolve them? How does his thinking lead to action? Xenophon himself was both a military leader and well-connected with practical leaders. Thomas Aquinas was raised in a family of lesser nobility who lay between a political hammer, Frederick II Hohenstaufen, and a political anvil, the Popes whose territories constituted the one piece of the jigsaw puzzle needed to make Frederick's real estate look like a tall, high-heeled Italian boot. Though he seems not to have read any Xenophon and practically no Plato, he can be regarded as a continuator of the Socratic tradition through Aristotle. Moreover, as a Dominican friar, his profession was to preach the Catholic faith. Accordingly, Aquinas in some measure can be taken to stand for both the classical and the Biblical tradition. What difference, then, if any, does being Catholic make to one's political life? Niccolò Machiavelli died on 21 June 1527 having received the last rites of the Catholic Church. Does this mean that Machiavelli, like St. Thomas Aquinas, should be regarded as a Catholic thinker? And even if this is somehow so, does this therefore mean that Machiavelli is a " good guy " ? " We shall not shock anyone, we shall merely expose ourselves to good-natured or any rate harmless ridicule, " announces Leo Strauss, " if we profess ourselves inclined to the old-fashioned and simple opinion according to which Machiavelli was a teacher of evil. " What is the connection between the words and the deeds of political men? Can one be a good human being and a good citizen at the same time? If so, how? If not, why? How does this course fit into the big picture? Suppose we divide the world into four "dimensions." There is a world we do not make; we are related to this world as onlookers. There are other worlds that somehow we do make: a world of products separable from ourselves; a world of action, which cannot meaningfully be separated from us doers of deeds; a world of thought and expression. The world of nature belongs to the first of these four "dimensions"; it is the central target of this course, the philosophy of nature. Though there are many beautiful things in nature, many people focus especially on a second "dimension": the world of art; the philosophical study of "aesthetics" considers all beautiful things, but things made by human beings-things produced by art-have a special place of importance in it. The world of human deeds is the world of moral philosophy: ethics, management, politics, and related fields. The world of inner meaning and its outer expression includes especially studies like literature, speech, and logic; of these branches of what may be called discursive philosophy, logic is taught within the department of philosophy. These four "dimensions" or directions can help us to navigate the world of learning. But where do we begin? The order of study or discovery is not necessarily perfectly lined up with the way the world itself is put together. This is a practical problem. I and I believe my colleagues in the department of philosophy are persuaded that most people approach college-level learning most effectively starting with logic, then mathematics, third philosophy of nature, fourth moral philosophy, and fifth metaphysics. Not all of these subjects are taught by professional philosophers, and at this college only three courses in philosophy are required.

Bridging the Gap between Church and State Current events in Israel, Russia, China and the United States indicate a slide towards a kind of authoritarianism that may be confusing to those who divide the world into good and evil or, simply, liberal and conservative ideologies. The endless, unresolved squabbles between Israelis and Palestinians, the Russian seizure of Crimea, the increasing power of enlightened collectivism in China and the sliding of America away from the authority of the individual towards the authority of the state are all trends that bear further analysis from a different and, perhaps, unique perspective. Issues such as abortion, homosexual marriage and government-run healthcare in the United States are harbingers of a future that the Founding Fathers did not and likely could not imagine. The future that is unfolding now is coming quickly. The hidden resonance of the unfolding future in the present is, perhaps, greater than our common vocabulary and understanding of history can quickly interpret or summarize. The one thing that is certain is that repeating the mistakes of the past will not guarantee a different outcome nor will the clattering of old rhetoric, without new and creative formulations, stir men’s souls. Nicholas Wolterstorff noted in his 1998 Stone Lectures at Princeton: "In a participatory democracy such as ours, it's important that we each be open with and open to our fellow citizens concerning the deep sources of how we think about political issues" (Lecture 8) This is the first shot across the bow of what Wolterstorff calls "public reason liberalism", which eschews sectarian reasons in political discourse in favor of public ones. Wolterstorff claims that the "dream [of public reason liberalism] has failed" (Lecture 9): present-day disagreements over political issues are as intractable as ever. In that environment, why not give political theology a try in the "space of reasons"? Though political theology is not nearly so popular as in the days of Augustine or Calvin foils–Wolterstorff argues that it's overdue for careful contemporary consideration.” A new kind of authority, it could be argued, is needed in the world; one that recognizes that the only authority worth having comes from both man and God with history as a guide for man but not the only guide. Is it possible to re-create an institution that both recognizes divine authority and yet limits the human interpretation of that authority within the calculus and variability of different beliefs and opinions? Can separation of Church and State be less than absolute as it should be but is not in the United States? Would a relative separation, with one influencing the other in the best possible way, be desirable in the world of tomorrow? Is it possible to create a new and better system that mirrors the same kinds of checks and balances that the Founding Fathers created while writing the Declaration of Independence and the Constitution of the United States? Imagine the world four hundred years from now. What will it look like? Will there be a political role for religion and philosophy in the articulation of solutions for moral and public issues? Will there be a place for human creativity outside of science? Will there be a role for artificial intelligence? What can we do now to manage the future? It is my belief that we are entering the age of a new form of governance that might be called, The Third Imperium. This will likely be a fusion of state leadership and corporate free enterprise much as we see operative in China and Russia today. What we do now to build the emerging Imperium, as a moral institution into which the future of the world can adequately unfold, may determine the course of history for centuries to come. First we have to know why we should be concerned. Where Does Authority and Creativity Come From? Rome, as the first empire of the western world, produced a wide range of technical and social innovations. Every time you lift a glass of wine to your lips, for example, remember that it was the Romans who came up with the innovation of storing wine in oak casks instead of clay amphora. Roman cement was also of extraordinary quality. Roman aqueducts that have remained standing for two thousand years are a testament to its durability. We, likewise, have only to remember that our Senate and House of Representatives are based partly on innovations of the Roman political system. The Roman Empire might be thought of as the First Imperium; and the Holy Roman Empire, beginning in 800 A.D. under Charlemagne, long after the fall of Rome, ushered in the Second Imperium. The word “imperium,” which means roughly, the power to command, is emblematic on one hand of all external, political governance and on the other hand, can serve as a metaphor for the internal imperium of the human spirit. The power to command must be reached for from the source of all command and all authority: the energy of life. This power has already been given to us. We all come equipped with it. The power to see it and to use it is conditioned by our conception of ourselves and what we are or are not allowed by society. The creative person, on the other hand, seems never truly bound by local circumstance, instead they always reach out to what is, to what is possible and to what can be. How this is done almost seems magical or mysterious but it is self-evident that there are those who are more creative than others, in reaching out to transform what might be, into what can be. What is clear is that there is individual creativity, and as seen in Rome, cultural creativity which is produced by individuals working with or employed by institutions. The American experiment, as it has been called, provides us with many wonderful examples that illustrate the oblique and sometimes puzzling relationship between creativity and personal authority. When we reflect on many of the great men and women of American history, we can only conclude that there are those who seem to resonate with a greater authority than their own. How did they do this? How did George Washington decide that he had the right to challenge England, the dominant country of his time? Who gave the Wright brothers the authority to fly or which government agency gave them permission? Who told Edison and Tesla to develop new electrical applications? Who told Rockefeller or J.P. Morgan to build their empires? On whose authority did Lucy Stone, Susan B. Anthony or Elizabeth Cady Stanton agitate for a woman’s right to vote? Who told Martin Luther King that he had the right to be like everyone else? Who or what inspired Warren Buffett, Bill Gates or Elon Musk in more recent times? What is the relationship between the authority to begin a creative endeavor and its execution? What is the linkage? And more ominously for the future: what sort of authority might an artificial intelligence invoke to express its creativity? On a more modest note, we might add, who told me to write about authority? How was I enrolled? On whose authority do I write? What or whose “kratos” am I tapping into for this creative endeavor? These are, admittedly, rhetorical questions but they should be considered for the truths that might be harvested. Authority appears to be something that can be tapped into, and like the air we breathe, is so obvious that we tend to gloss over its existence. We sadly only seem to notice it when it is taken away from us or when political circumstances are moving in the direction of its curtailment. In order to better understand the relationship between authority and creativity, in the present time, we need to return to the cultural, legislative, religious and metaphysical foundation upon which America was built. The flowering of American industry and what has been called “American exceptionalism” cannot be understood without understanding what suppresses creativity. Political institutions that do not support the creativity and initiative of the people do so by un-empowering individuals and vesting authority in the state. The growth of the “permission based” society that America seem to be evolving towards is a direct contradiction to the principles of liberty espoused by the Founding Fathers.

Administrative Science Quarterly

The Occult Technology of Power: The Initiation of the Son of a Finance Capitalist Into the Arcane Secrets of Economic and Political Power [Paperback ed.] 1943687048, 9781943687046

Table of contents :
1. My Introduction to Your Initiation
2. Professor A. on the Role of Fraud in Nature
3. Professor Q. on Occult Knowledge as the Key to Power
4. Professor M. on the Economics of Central Banking
5. Professor B. on the Functions of the Central Bank in the Mature Finance Capitalist System
6. Professor G. on Social and Business Legislation and Policy
7. Professor D. on the Role of Public Education
8. Professor X. on Prestigious Associations and Secret Societies
9. Professor Y. on Covert Operations and Intelligence
10. My Closing Remarks
11. Afterwords by the Transcriber

Citation preview

OCCULT T[Cl-INOLOGY or: POW[R THE INITIATION OF THE SON OF A FINANCE CAPITALIST INTO THE ARCANE SECRETS OF ECONOMIC AND POLITICAL POWER

" . . . the world is governed by very different personages from what is imagined by those who are not behind the scenes." - Benjamin Disraeli (Earl ofBeaconsfield)

ISBN- 13 : 978- 1-943687-04-6 Copyright © 1974 by Alpine Enterprises Cover design and custom titling typeface by Paul Slagle WWW. PAULSLAGLE. COM Edited and designed by Kevin I. Slaughter This edition ©20 16 Underworld Amusements, LLC. WWW.UNDERWORLDAMUSEMENTS. COM

TO MY SON IN THIS THIN VOLUME you will

find the transcripts of your initiation into the secrets of my empire. Read them again not for the arcane knowledge which is now second nature you, but in order to re-experience the shock and awe you felt twenty years ago when at age thirty the fabulous scope of my power was revealed to you by my trusted, and now mostly departed advisors. Remember the surprise, to the point of disbelief, with which you beheld the invisibly deli­ cate, but invincible chains of deceit, confusion, and coercion with which we finance capitalists enslave this chaotic world. Remember the feats of will and strategy that have been re­ quired to retain our position. Then, inspect your retinue carefully. Your heir must be equal to and eager for the task much as you were. Choose him carefully. As I lie here wait­ ing for the end I can afford to relish the thought our empire lasting forever as I never dared while in charge. Rational power calculations, so easily disrupted by the thrill of power, are now entirely in your hands.

"KNOW!-WILL-DARE-AND BE SILENT!" -ALEISTER CROWLEY

To My Son . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 My Introduction to Your Initiation . . . . . . . . . . . . . . . . . 7 1.

Professor A. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 1

Professor Q . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 S

Professor M . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21

Professor B . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27

On the Role ofFraud in Nature On Occult Knowledge as the Key to Power On the Economics ofCentral Banking On the Functions ofthe Central Bank in the Mature Finance Capitalist System 5.

Professor G . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1

Professor D. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37

Professor X . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43

On Social and Business Legislation and Policy On the Role ofPublic Education On Prestigious Associations and Secret Societies 8.

Professor Y. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49

On Covert Operations and Intelligence My Closing Remarks . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57 Afterword by the Transcriber . . . . . . . . . . . . . . . . . . . . . 60 Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62 1976 Review by Jo Cobb . . . . . . . . . . . . . . . . . . . . . . . . . 67 20 14 Review by Brian Wright . . . . . . . . . . . . . . . . . . . . . . . 70

MY INTRODUCTION TO YOUR INITIATION MY SON, the time has arrived to make formal what you have

confidently awaited for some years. Of all your brothers, sis­ ters, and cousins, as well as the offspring of my close allies, I have chosen you to be heir to my empire. All the trust funds, foundations, and accounts through which my empire is con­ trolled shall pass into your hands upon my retirement. All my alliances, understandings, and enmities with my hand­ ful of peers around the globe shall gradually become yours. Over the next twenty years we shall collaborate closer and closer, you and I, until, we finally act as one. For ten years you have toured my empire in a succes­ sion of managerial assignments and are now familiar with the outward operations of my crucial banking, foundation, governmental, and think tank organizations. Until now, my advisors and I have deflected your questions as to how and if my diverse operations and holdings, which seem autono­ mous and even contradictory, are integrated into an organic whole to serve the dynasty's interests. The fact that you asked these questions, rejecting my carefully nurtured pub­ lic image as an idle, coupon clipping philanthropist, was a major factor in the high esteem in which I hold you. Most of your competitors found puppet leadership in any one of my organizations so awesome and gratifying that they imme­ diately eliminated themselves from the contest for the top position which you have won. Such men of limited vision are necessary for my success. They bend unconsciously to the subtle pressures to which I expose them. They can be led in any direction I choose by simple-minded rationalizations aimed at their vanity without being privy to my motives which would be short lived secrets in their undisciplined and envious minds . Most important in your selection as my successor, how7

ever was your psychological nature which has been faith­ fully reported to me over the years by my associates, many of whom have advanced psychological training. A man in my position must have total mastery over his emotions. All actions affecting the power of the dynasty must be taken on the basis of coldly reasoned power calculations if the dy­ nasty is to survive and prosper at the expense of its subjects and rivals. All power is impossible to those whose pursuit is ruled by sentimentality, love, envy, power-lust, revenge, prej ­ udice, hatred, justice, alcohol, drugs, or sexual desire. Sus­ tained power is impossible to those who repress all their ir­ rational longings into their subconscious only to have them return in compulsive, out of control behavior that inevitably leads to their ruin. Although often clothed in the rational­ izations of power calculation, compulsive behavior is at root, the emotionalism of a frightened child, desperately project­ ing his inner agony into a reality he is afraid to understand, much less master. Although you now must begin to pursue it consciously you have already displayed the alienation from your emo­ tional nature that is so essential to achieving real worldly power. You must recognize your emotional nature as a primitive survival mechanism that was appropriate for the jungle and perhaps useful to common men, but useless for the tasks that confront us finance capitalists. Attachment to what you do, just because you do it, is the primary psycho­ logical characteristic of ordinary mortals. Such cognitive dissonance spells disaster for us. Our emotional mechanism makes our lives worth living, but is no guide to the occult arts of intrigue. So, continue to gratify your senses and emo­ tions fully at your leisure. As long as the empire prospers you will have the resources to indulge in systematic gratification which will leave your irrational urges sated and, therefore, powerless. You will never be in the unenviable position of the middle class strivers who must, from lack of resources, repress their emotional natures if they are to attain any power whatever during their lives. Typically, they end up 8

The Occult Technology ofPower

taking their pleasure from the victories and cruelties of their struggle. Thus, their end ceases to be power and they even­ tually defeat themselves with reckless behavior in pursuit of dominant thrills. I have brought you into seclusion with my most trusted advisors in order to inaugurate a new phase of your instruction. Your formal training in the "official" political­ economic world is now complete. This weekend will mark the beginning of your training in the occult technology of power that lurks behind outer appearances. As your tutors will explain, "occult" or secret knowledge is the basis of all power in human society, so I use the word "occult" advisedly, in its pristine usage. As I am sure you are aware by now, pro­ ductivity in itself does not secure power and therefore does not secure the gratifications of life. After all, slaves can be productive. None of my organizations in which you served so well are concerned with advancing the techniques of s at­ isfying human needs and desires. Rather, all are dedicated to the surreptitious centralization of productive, but especially coercive, efforts in my hands or in creating the intellectual climate in which such veiled control would be tolerated in the future. I destroy or paralyze productive efforts that can­ not be ensnarled in my web After a break Professor A. will take the floor in order to put finance capitalism into full biological perspective. His short talk will be followed by similar abbreviated summaries by his six associates, all of whom you know well. The rest of the weekend will be devoted to forthright fielding of your questions.

The Occult Technology ofPower

ON Tl-I[ ROL[ O� �RAUD IN NATUR[ Organisms typically base their success primarily 'li;; ,

religion, ..ationality, lack of reason , faith, lack of faith,

interests which profit from go­ control. For now, we can leave open the question as to whether these vested interests form a monolithic, interlocking network that culminates in the authority of David Rockefelle r as Chairman of the Chase Manhattan and the Council on Foreign Relations (or Lord's Rothschild. Royal Institute?) In any case , we do not believe that it is a coincidence that government 1;on· trol systematically achieves the opposite of the alleged

"egalitarian" intent. While it may n ot be obvious at first, the above in­ sight will accomplish a revolution of educational tactics in the movement for liberty. The task of converting humanity into billions of economic experts will finally be recognized futile and laughably hopeless . Instead, 'educational efforts can be directed toward the far easier of the oppressed against real oppressors! Believe it or not, victory for liberty could be closer than you thin k !

culture by the vested

that "free market " demand for. nonsense. We believe that this view is mo re than paradoxical. It is incorrect'. We believe that the economic nonsense which ra· tionaliies tyrannous big government is subsidized to the extent required to keep such opinions dominant in the

suggested that there is a demand for economic non­ sense and unprincipled intellectuals simply respond to

"CONSPIRACY EXPOSE IS THE MOST EFFECTIVE WAY TO FIGHT AGAINST BIG GOVERNM ENT TYRANNY AND FOR INDIVIDUAL LI BERTY"

Friedman, etc . , attempt and succeed to an extent in making their living presenting the case for liberty in an organized form that segments of busy humanity wil hopefully have time to study. As everyone knows, their voices are drowned out by the advocates of tyranny . Wh y ? Milton Friedman has

liberty i n favor of big government dependence, we ·do not believe that they are causal factors. A primary datum to be considered is the division of labor. To master the pros and cons of liberty, especially in economics, a weat deal of time. effort, and reading is required. Thus, the vast majority of people simply can · ·not decide these iSsties through first· hand analysis. · Tl)e,next.obvious:qUestion is who does their t hink i n g .for, l\ulm? ..True. a· few intellectuals like Ludwig von Mises. Murray Rothbard , Ayn Rand. von Hayek, Milton

etc., etc. While all theSe factors and more may contribute to making a particular individual more likely to reject

gy, alienation, low 1.0., innate envy, the nuclear family. the break-down of the nuclear family. religion, the lack

jectivity, genetic deterioration,' complexity of technolo­

their physical and spiritual well-being, why are the peo­ ple so OllPosed to it? Everyone who is interested in this question has their favorite answer: laziness, greed, sub·

of the world. (You al ready agree.) The q u estion is, Why? It liberty is. so demonstrably beneficial to the vast majority of the people, both for

and personal liberties have suffered severe blows from big government in America, to nothing of in the rest

Unless a computer list mistake has occurred, I would be wasting ink arguing to you that economic , political,

WHY PROPONENTS OF LIB ERTY M U ST NOT IGNORE CONSPI RACY

cf l l U ptU l tfJIHtH.:J. U I d f l tl: l l UI ' lV fUUUt. tl: u n� l,;ll¥UY IHYttlJ• tory accumulation without suffering a severe loss, we

CO NSPI RACY VS.

Supprese s d Truth Review.

d t fy VO�, \a.. VU�UIUlV\fl:l�

The Occult Technology of Power : The Initiation of the Son of a Finance Capitalist Into the Arcane Secrets of Economic and Political Power

"Crucial is to create the impression that, although the people have been exploited in the past, today the wealthy are at the mercy of an all-powerful government which is firmly in the hands of the people or do-gooding liberals." -The Occult Technology of Power
This is the programme of the .01 percent! First surfacing in 1974 from underground sources, The Occult Technology of Power is a blueprint distilling the esoteric doctrines and technics of the global elite. These initiatory lessons from a cadre of technocrats is now available with a never before collected appendix of revelatory information. The publisher assumes no responsibility for those who use this book to expose those in control-or to join them.
"A little gem of protocol which displays acute perception. A Satanic overview." -Anton Szandor LaVey, Cloven Hoof, Nov./Dec. 1974
"Written as if it were a set of lectures by the central philosophers of a master conspiracy. Their personal viewpoint is rational egoism, but they want to keep the wisdom of this perspective secret-since it is impossible to exploit a person who maintains a self-conscious, self-interested frame of reference. This reviewer is very pleased with the discovery of a text we had at first avoided because of its title. The little book is very much worth its price." -Joe Cobb, Reason Magazine, May, 1976

The Occult Technology of Power

One of the most delightful little books of the last few years is either a satire or an updated version of Machiavelli's Il Principe. Written with a cynical, yet very clever statement of the techniques and methods with which "the father" has successfully consolidated and maintained a financial and political empire, the book presents a scenario which many readers will find persuasive. The fictional setting is given as the 30th birthday of "the son," heir-apparent to the reins of power. His father has gathered together seven close advisors at a weekend retreat to explain the family business, and to initiate "the son" into the brotherhood. The book is presented as the transcripts of that initiation.

The writer ("transcriber") comments: "Any resemblance of these characters to persons living or dead is purely coincidental. Any resemblance of their methodology to that of real ruling elites is purely intentional." This comment is in the last chapter, of course. In the first chapter he says: "My son,…I have chosen you to be heir to my empire." Come all ye who lust after Power. Lick your chops—and read on!

Whether or not you accept the hypothesis of an international insiders' conspiracy, you must acknowledge the popularity of such an idea. The most eager supporters of conspiracy theories are young left-wing students and radical rightists. The U.S. Labor Party is very concerned about Nelson Rockefeller, only a heartbeat away from the Presidency. The Socialist Workers Party is positively convinced that giant corporations and finance capitalists rule the world. Anyone who puzzles over world affairs, and feels powerless to affect events, is susceptible to a conspiracy theory.

The Occult Technology of Power should be a best seller among the Left. This reviewer would hope so, because the book is a good little primer on the economics of inflation and central banking. The writer argues in Chapter 2—entitled "On Occult Knowledge as the Key to Power"—that when secret magic tricks become public knowledge, the people become immune to mysticism and deception. The example of ancient astrology is interesting. The priests could use their mathematics and scrolls to predict the seasons. The common people, however, who based their planting and harvesting on the seasons could hardly even count to 21 (since few had six toes). The priests were able to sell their secret knowledge for wealth, power, and human sacrifices. Today, of course, astronomy is taught in grade schools and astrologers no longer frighten kings with their secret, occult powers.

Chapter 3 is entitled, "On the Economics of Central Banking." The writer points out that the common people no longer depend on the seasons, but the inflation and unemployment cycle is fearful and dangerous in a complex economic system. The little guy is afraid of losing his job, and the politician is afraid of protest at the polls. The modern occult "science" is economic prophecy

Certainly the United States would have been spared a large measure of our current economic malaise if Nixon had not imposed wage-price controls in 1971. You will recall that at that time the pressure to "do something" about inflation, which had risen to 4.5 percent ("intolerable"), had become almost irresistible—and controls were very popular for a while. This is an example of modern mysticism, based on a massive public ignorance of economics. Who can doubt that if more people understood the sources of inflation, Congress would find itself eagerly slashing those so-called "uncontrollable" expenditures. Instead of demanding more credit expansion, the friends of the little guy might demand some price stability or deflation instead.

The purpose of this book, aside from the author's profit motive (a noble purpose, to be sure), is summed up near the end by one of the young man's professors: "However, a trend toward rationality in human affairs plods along inexorably quite outside the reach of our power.…Some have theorized that, eventually, widespread rational egoism will overturn our order." The little book is written as if it were a set of lectures by the central philosophers of a master conspiracy. Their personal viewpoint is rational egoism, but they want to keep the wisdom of this perspective secret—since it is impossible to exploit a person who maintains a self-conscious, self-interested frame of reference.

By this time you have probably guessed that the writer, who remains anonymous as would befit an insider, is familiar with the writings of the libertarian philosophers. Insidiously, he counsels the young man, "…in the current era, while minds are yet in the thrall of altruistic, collectivistic, and divine moralistic spooks, the egoist's rational course is to utilize such spooks to control others." This is a very neat twist to the usual presentation libertarian writers make. It seems that Alpine Enterprises has given us a libertarian version of the Screwtape Letters.

This reviewer is very pleased with the discovery of a text we had at first avoided because of its title. The little book is very much worth its price. As Prof. Mises used to say, "Vote with your dollars." A vote of appreciation is in order.

Joe Cobb is a director and Secretary of the Economic Civil Liberties Association. He is employed as Fiscal Officer of the Industrial Commission of Illinois.

This article originally appeared in print under the headline "The Occult Technology of Power" .

However, his apprehension always held him back from venturing anywhere near it. As the days turned into weeks and the weeks into years, Fortitude watched as other animals, both big and small, would make their way to the magic tree and return transformed - fearless and bold. The hound's curiosity finally got the better of him, and with a reluctant heart, he decided to approach the magical tree.

The journey through the maze-like forest was treacherous, with eerie sounds and shadowy figures lurking around every corner. Fortitude's heart pounded in his chest as he neared the tree, its magnificent branches reaching towards the sky with an air of awe. As he stood near the tree, his body trembling with both fear and anticipation, Fortitude reached out a paw and lightly brushed against its rough bark. In that moment, a surge of energy coursed through his veins, and he felt a newfound sense of bravery and fortitude wash over him. The hound's once fearful eyes now glimmered with determination as he realized the strength he now possessed. From that day forward, Fortitude embraced his inner courage, fearlessly protecting the enchanted forest and its inhabitants from any harm. No longer a scared hound, he became the forest's guardian, leading the charge against any intruders who dared to disturb the peace. Fortitude's transformation serves as a reminder that sometimes, it is our greatest fears that hold us back from uncovering our true potential. The magic tree symbolizes the power that lies within each of us, waiting to be unleashed. It takes a leap of faith and an embrace of our vulnerabilities to tap into that power. Fortitude's story is a testament to the incredible strength we can find when we confront our fears and allow ourselves to be transformed..

Reviews for "Fortitude's Quest for Courage and the Magic Tree's Guidance"

1. Tom - 1 star - I found "Fortitude the scared hound magic tree" to be extremely boring and confusing. The writing style was incredibly dull and lacked any excitement or depth. The characters were poorly developed and lacked any motivation or personality. The plot was confusing and all over the place, with no clear direction or resolution. Overall, I was extremely disappointed with this book and would not recommend it to anyone looking for a captivating and engaging read.

2. Sarah - 2 stars - I was expecting more from "Fortitude the scared hound magic tree". The concept seemed interesting, but the execution fell short. The writing was mediocre at best, with numerous grammatical errors and awkward sentence structures. The story dragged on and lacked any real suspense or excitement. The characters felt flat and one-dimensional, making it hard to connect or care about their journey. All in all, this book was a letdown and I wouldn't waste my time reading it again.

3. Alex - 2 stars - "Fortitude the scared hound magic tree" failed to live up to the hype for me. The pacing was slow and the story felt disjointed, making it difficult to stay engaged. The world-building was lacking and I found it hard to visualize the settings described. Additionally, the dialogue felt unnatural and forced, making it hard to connect with the characters. I was hoping for a more immersive and captivating fantasy tale, but unfortunately, this book fell short of my expectations.

The Magical Bond Between Fortitude the Scared Hound and the Magic Tree