Mysterium Fasces - Mysterium Monologue 03 — Organic Government

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00:03:40.000 Good afternoon. Welcome back to another Mysterium Monologue. I'm your host, Florian Geyer.

00:03:46.840 It's a pleasure, dear listeners, to be joining you once again to have a little sit down and discuss another important topic in the realms of political and theological thought.

00:03:58.120 So, this week I thought that we would take a break from maybe all of the theology that we seem to have been focusing on, although I suppose it's more on social issues.

00:04:09.200 And we can go back into a little bit of discussion about political organization. But before we get into that, I wanted to wish all of my listeners a very happy Pentecost.

00:04:20.280 And I hope that your 50 days of the concept of organic government is one that is central to the notion of a national socialist or social nationalist regime or whatever you want to call it.

00:04:39.440 And it's a concept and it's a concept and it's a concept and it's a concept and idea that is focused on very heavily by a lot of the theorists that we see coming out of Germany, but also the other movements.

00:04:49.320 Because there was a reaction to the rise in the 19th century of the bureaucratic leviathan type state, which may seem very ironic to some people.

00:05:08.160 And this was a subject that really fascinated me when I first got into it because the major stereotype that's portrayed about the ideology of social nationalism or whatever, you know, and that's so on, is that it's totalitarian and that in all instances, it seeks to absorb all functions and faculties of society into the state, into just this corporation with a monopoly on the use of force.

00:05:33.800 Because, you know, because, you know, they're just fascists and Nazis, they're just so evil that they just want everybody to be oppressed and they worship the state as a god.

00:05:42.600 And so, so this is not actually true in its essence.

00:05:49.160 What, and before we get into addressing the substance of what an ideal organic state or organic government is, we have to kind of go through some of the presuppositions behind such a theory.

00:06:00.080 So first we have to start off with the core and the foundation of the national theory of government is that government and regulation state arises ultimately from family and from familial bonds.

00:06:11.920 That it's that it's in the family and in the institution of patriarchy, more generally speaking, that we see the origin of natural hierarchy.

00:06:21.960 And of not only natural hierarchy, but a natural hierarchy that's united in its ideal form around self-giving and love, that the father and the mother don't use their regulations to oppress or to destroy a child, but rather to build them up and to protect them and to love them and to integrate them ever more into the flowers of life, so to speak.

00:06:44.620 And so the rules and regulations and all of this comes from a place of genuine authority that the father and the mother also are empowered with authority over the children and the family, generally speaking, and they use this authority to regulate them, to impose rules.

00:07:03.380 Right now in the ancient world, we think of the term like canon or rule and so on.

00:07:11.520 Well, they didn't have the same sense of being like some sort of penal code.

00:07:18.600 So, you know, you can't drink juice at a certain hour.

00:07:21.320 And if you break this law, you're just going to have your hands cut off or something like that.

00:07:24.660 I mean, it's hyperbole.

00:07:25.780 But in the ancient world, a rule or a canon, it referred, I mean, even if you think about what we call a ruler, I mean, it's a measuring stick, or it's an example.

00:07:38.100 It is an ideal personification, as close as that can come, that is expressed through words of human behavior and sanctions on the particularly vicious aberrations of such behavior.

00:07:51.820 And so the law is not meant to be just this mechanical, you know, Talmudic labyrinth of, you know, documentary codes, but rather it's meant to just be an expression of the people's own sense of their moral frame and of communication, of harmony and so on, of the regulation of their lives in common, which is the essence of community, obviously.

00:08:22.820 And so for us, what we see is we seek, as in the family, in a good family, an equilibrium between the needs of the children and the needs of the context of the family and of the power of the law.

00:08:38.600 And so ideally, in a national socialist state, we wouldn't have very much government at all, you know, almost it's, I wouldn't, you know, I wouldn't say minarchist, because it doesn't have that kind of connotations.

00:08:52.840 But in an absolutely ideal sense, we would have a very, very, very limited state, because people would be able to regulate their own behavior, and that there would be social discipline from within.

00:09:05.980 There wouldn't need to be the imposition of some, you know, code or mode of living or this kind of thing.

00:09:12.760 I mean, in the ancient world, if we look at like old, you know, Anglo-Saxon, and generally speaking, Germanic systems of law, when somebody committed a capital crime, they would be made an outlaw.

00:09:28.100 That was the punishment.

00:09:28.920 There was not even a coercive force, in the sense that the people could be liable to the death penalty.

00:09:33.800 But what would happen is that when somebody's behavior was so far outside of the norms of regulation of your tribe and of your ethnos, you would be expelled from the protection that the regularity of the law gives, and people could do whatever they want to, and they could exact revenge of their own accord.

00:09:51.680 So concepts of law and justice and order and so on, very, very, very different in ancient times.

00:09:59.420 And we ourselves, as Western Europeans, as kind of Celto-Germanics that have inherited this hybrid Roman legal tradition, have our own very particular means of social organization and administration of justice.

00:10:17.000 And we see this expressed most clearly in English traditions of common law and the liberties of an arms-bearing free man and so on.

00:10:30.540 And so, returning to our initial issue, ideally, we want the government to be, the state apparatus to be, as small as is necessary.

00:10:40.760 We're not a fetishist of either a small or a large government, but what we want is we want the government to be effective.

00:10:47.940 And so, we will identify the areas in which it needs to be able to have effective regulation and empower it to achieve those ends and nothing more.

00:10:56.600 And what would be best is if the state didn't actually have to fulfill any of the mechanisms of social regulation and that it was just all done between us in an informal social manner.

00:11:07.620 But, unfortunately, modern civilization being the way it is, it's simply something that is impossible.

00:11:15.640 I think that one of the very best examples that we can use to identify this is that the rise of mass media and the rate of exchange of information, I think, necessitates some species of censorship.

00:11:27.940 Especially when it comes to things like vulgarity and obscenity, you know, because there's no way that, this is the, there's a very excellent series of articles written by Benjamin Garland called The Jew as the Adversary of the Battle Over Obscenity in Pornography.

00:11:46.380 And this basically, very eloquently, traces the history of how Jews were able to twist the concept of free speech in the American legal system, coming from this older concept of common law. 0.96

00:12:03.360 And they were able to subvert it in such a way that obscenity and pornography, which never before were protected under such a system, could be freely expressed under the protection of the law.

00:12:15.020 And so, my contention is that even if this was, this system or this reality had occurred in a pre-modern society, it wouldn't be such a huge issue because there isn't kind of mass communication that can allow the proliferation of Hollywood-produced, you know, pornography to every end of the earth.

00:12:35.420 But there are in modern times.

00:12:38.240 And so, the necessity of, the reality of such communication, especially with the rise of the internet, means that there is, in fact, an absolute imperative to protect the polity from just wholesale, like, rot and degeneration, which comes from enslavement to the passions, to things like pornography and, you know,

00:12:59.860 So, let's, what's the best word to describe this, foreign propaganda.

00:13:08.680 So, all of this is trying to get at the idea that within a properly regulated, healthy society, many of the functions that we associate with the government are actually fulfilled by the society themselves.

00:13:23.860 Censorship is a fantastic example.

00:13:25.980 We take, for instance, the household.

00:13:28.340 I mean, the father traditionally is expected to control the kind of things that come in and out of his household.

00:13:33.720 So, you know, if a father doesn't want, let's say, pornography or liquor or, you know, literature he considers inappropriate, then that's up to him.

00:13:47.440 And this is something that is a matter of internal communal familial regulation.

00:13:55.340 And so, when we get to the larger scale and we think about, you know, clan structures, extended families, and then we think about, you know, groups of households that come together to form language groups, ethnicities, and so on.

00:14:09.700 The very conception is that of an extended family, where the leaders and governors and so on take the roles of the patriarch, of the father.

00:14:18.780 And so, their role is on a larger scale to, in fact, exercise this patriarchal authority to control these things which come in and out of the household.

00:14:29.600 Now, again, I almost hesitate to say these things, because many times when we speak of these issues, we have such a modern view of the state within our minds,

00:14:45.780 where we see the empowered sort of patriarchal leader as one who uses his authority to micromanage and to oppress and to moralize the daily lives of the citizens,

00:14:59.420 sort of for his own capricious enjoyment and the prideful high he gets from seeing his idea of morality,

00:15:06.860 which our leftist adversaries would claim as little more than the aggrandization of his own ego and of, you know, romantic chauvinism and so on,

00:15:15.620 implemented into society as a whole, dripping with laughter that he gets to force his enemies to engage in inconvenient things which they don't want to do.

00:15:24.680 I mean, like, this is the image that we're presented.

00:15:26.900 And that totalitarianism is just a manifestation of men who are uncomfortable with their masculinity and feel the need to assert absolute supreme domination over all aspects of society,

00:15:39.000 you know, lest young men and women, you know, kiss each other or make a rude joke or something.

00:15:48.540 I mean, like, this is not how it is.

00:15:49.780 I, before I was podcast, wrote a very famous speech by Joseph Goebbels on morality and moralizing, which is extremely effective in this exposition.

00:16:03.200 And so that's not the case.

00:16:04.780 I mean, and this is why it comes back to that the whole idea behind organic government and the organic state, it's not something that can be manufactured.

00:16:12.380 It's not a machine.

00:16:13.900 It's an organism.

00:16:14.900 And so if we conceive the nation as a corporate identity, as like a body that's composed of many individual cells,

00:16:23.400 which they themselves are composed of constituent units,

00:16:26.480 the idea is that the organism, because it is interconnected, has its own means of internal regulation that works for its own betterment.

00:16:37.660 Just as our body has means of excreting waste and ingesting nourishment and arresting when injured and weary and so on,

00:16:49.800 development of its own faculties and infrastructure by training in a thesis,

00:16:55.060 so too ought the state exercise such functions in a manner which befits the overall welfare of the nation and pursues the common good and so on.

00:17:06.360 And so all of these ideas are totally, radically separate from what we see in the world around us.

00:17:21.000 The idea of law as the manifestation of some transcendent regular ideal is not in any sense what we see today.

00:17:33.000 So one of the things that is also necessary to understand before we can continue our conversation is when we think about the state,

00:17:46.360 we think about the state classically, as the sociologist Max Weber defines it,

00:17:51.000 as a corporation with a monopoly and the legitimate use of force.

00:17:54.220 And there is a tendency from the kind of faux, pseudo, right-wing, Hobbesian, you know,

00:18:01.660 enlightenment ideals to view the binding force of society and of the state in general as raw and naked power and violence.

00:18:10.040 Now, you are a listener to Mysterium Fashies, you will know that I am not a wilting violet when it comes to these issues,

00:18:18.480 and I have a lot of contempt for people who are, but the state is not based on force or violence.

00:18:27.220 Politics is based on violence, but the state and social organization is actually fundamentally based on love,

00:18:33.820 and it's based on the ability to communicate and to commune with one another as a collective entity.

00:18:41.660 That you can live in harmony with another person and understand them by language

00:18:46.360 and regulate yourselves according to a common economy and purpose.

00:18:52.200 And so that system of affairs, that's what Plato called love.

00:18:56.260 The thing which enables a city to function in peacefulness.

00:19:03.820 So what happens when that whole, that capital, that love, whatever you mean, social capital,

00:19:09.880 that is predicated upon a unity of moral frame and worldview,

00:19:18.500 whereby each can appropriate and understand and live this common law in their own lives.

00:19:26.840 And they recognize that law as being instantiated in the world around them,

00:19:31.020 and they strive to live towards fulfillment of the law.

00:19:35.160 And so from this common recognition of correct action and of, you know, regulation of interpersonal human interaction,

00:19:48.280 excuse me, this is where we have the origins of like a coherent state or city,

00:19:55.920 which, when it becomes large enough, empowers certain groups of people to fulfill certain faculties,

00:20:04.260 to address certain needs, mostly common defense, the exercise of violence.

00:20:10.540 Now,

00:20:12.980 violence and force as a means of ensuring social stability and social order

00:20:18.340 are symptoms that that social order has already disintegrated.

00:20:21.340 So, I mean, like, if you have, like, if you have, for instance, like a riot,

00:20:27.700 and, you know, you need to deploy the grape shot,

00:20:30.540 that means that your civilization is already, like, on its way to collapsing

00:20:34.080 because you've had wide-scale social or economic

00:20:37.220 degeneration and decline.

00:20:40.960 Now, sometimes this is not, you know, the fault,

00:20:42.860 and sometimes there are famines or,

00:20:44.200 you know, legitimate misunderstandings or that kind of thing.

00:20:47.840 But in the current day, we can see that this has gotten to the point

00:20:51.100 where people's moral frames are so far apart from one another

00:20:54.380 that they openly advocate violence against one another

00:20:58.040 within the same, you know, ostensible civilization, right?

00:21:01.760 I mean, this is, again, the classic argument against why America

00:21:04.480 and Canada as well, like, are not real places

00:21:07.480 is because they have no consolidating moral frame among its citizens

00:21:11.040 and no love and no sense of solidarity or cohesion

00:21:15.240 around some sort of transcendental law.

00:21:18.600 Rather, it is an economic union that's supported by the threat of violent force

00:21:23.840 if you descend from the canons of its, you know, economic regulation, essentially.

00:21:30.640 It's just based on money and violence.

00:21:32.620 And so these mechanisms of coercive force in the liberal society

00:21:40.740 kind of have been brought to their apotheosis

00:21:42.500 because you don't have to use very much force.

00:21:44.440 You can compel people and coerce people through incentives

00:21:46.820 and through rule by the passions.

00:21:48.920 And you can get them to go along with your international McDonald's

00:21:55.920 because they like McDonald's

00:21:58.000 rather than because you're putting a gun to their head

00:22:00.220 and forcing them to eat the McDonald's.

00:22:02.000 That's kind of the difference.

00:22:05.180 However, once that, you know, the McDonald's, so to speak,

00:22:08.080 where the capital evaporates, that is all that remains.

00:22:12.240 That is the demonstration of the vapidity.

00:22:14.920 Whereas, like, even say with a family, even if you begin to starve,

00:22:18.960 you know, people will remain loyal to their families

00:22:22.100 even in the face of starvation.

00:22:25.200 All the time. It happens all the time.

00:22:27.380 And they would rather, you know, die together.

00:22:29.180 And so that's, that's like the basic difference, right?

00:22:32.600 That's solidity and solidarity and so on.

00:22:35.560 And so, I mean, the, and especially if we kind of go back in the classical world,

00:22:40.840 you know, your family and your tribe and your politics and your religion,

00:22:44.840 these were like one unified experience.

00:22:50.520 There was a, an integrated reality between all of these different things.

00:22:56.900 I mean, if you look at in the Roman state, I mean, the exercising the functions of the state was itself a religious office.

00:23:03.040 This is how they conceived it.

00:23:04.980 And they conceived of it very much as the governance of the extended family.

00:23:11.460 The resolution of the intertribal issues and so on.

00:23:16.600 And so what's necessary then in order to create an organic state and to create an organic government

00:23:24.080 is in fact an organism, is the, is an organic social polity, is a nation which is healthy

00:23:30.620 and which recognizes itself and which is morally upright and virtuous.

00:23:35.480 And if you have these components and the nation can be, in many senses, doesn't need to be regulated very tightly at all.

00:23:44.920 The difficulty is that this is, requires an enormous amount of social capital,

00:23:48.680 which has been totally lost to us in the West and in the East as well.

00:23:53.040 I mean, China's not doing very much better.

00:23:55.160 Their government certainly isn't, I mean, isn't organic.

00:23:59.780 I think we can admit.

00:24:01.320 And so, so our goal then is the creation of such an organic state by means of the reformation of our own lives.

00:24:12.000 I mean, again, this is the kind of core message of Mysterium Fashis.

00:24:16.280 So to return to such an organic state whereby we are internally regulated and disciplined,

00:24:22.720 that is precisely what we need to develop within ourselves.

00:24:25.640 This, of course, is the task of greatest difficulty because our entire civilization is set up precisely to prevent us

00:24:33.460 and to destroy our internal regulations so that we are regulated from without,

00:24:38.780 so that we can be in control.

00:24:41.180 We can have a system of regulation imposed upon us, which is to the advantage of the regulators.

00:24:46.280 That's the idea.

00:24:47.000 That's the difference between an inorganic government, which is like a machine or like this kind of, you know,

00:24:55.100 bureaucratic set of rules that is imposed upon you in order to achieve a certain social and economic result

00:25:00.900 that is advantageous to basically like the oligarchic forces within the society, the capital holders and so on.

00:25:09.660 And so going back to the issue of totalitarianism, if you come, let's say you have a revolutionary movement

00:25:19.240 and they come into a state which has been totally degenerated and ravished by modernity.

00:25:24.340 You know, when you take power, you can't just, you know, abandon.

00:25:28.480 You can't just like let people govern themselves because they've become so degenerate and so reprobate

00:25:34.580 that they require rehabilitation. 0.83

00:25:36.300 You know, I mean, if you have like a crazy person or a sick person, you know, you don't allow them to become more insane

00:25:43.380 or to get deeper into their illness, you try to help them.

00:25:47.800 You try to resuscitate them, to bring them back to a state of healthfulness

00:25:51.000 where they no longer require the doctor's constant attentions in order to live their life in a manner

00:25:55.900 which contributes to their well-being and their overall health.

00:25:58.520 That's the idea.

00:25:59.400 And so if they're in the state where we see this takeover, there is a period of high authoritarianism

00:26:08.160 which is necessary in order to begin the proper regulation of the economic and social life.

00:26:14.460 If you're in a transitionary period from, you know, hardly as a fair capitalism

00:26:19.300 to, you know, class-based corporate fascism, you know, a Mosley-type corporate organization,

00:26:27.620 you have to take control.

00:26:30.320 You have to exercise authority and power in order to reform the society

00:26:35.920 in a manner that's more in accordance with natural law.

00:26:38.660 So, this state of, you know, high authoritarianism, which is necessary in order to impose the natural order

00:26:53.280 upon a rebellious and revolutionary population in the sense of being against the natural law,

00:26:59.660 you know, is always meant to be a temporary transitionary period to the smaller organic state.

00:27:11.520 Now, I say the word smaller, I don't mean less powerful.

00:27:14.380 This is another critical idea, that the less power a state tends to have,

00:27:19.640 the larger it tends to need to be in order to fulfill its duties.

00:27:24.920 A good example is the American state.

00:27:26.760 The American state was specifically set up so that the different branches of government

00:27:30.520 would be ineffective and kind of in constant gridlock,

00:27:33.840 and they would just not be very powerful and argue with themselves all of the time.

00:27:38.360 And in this way, preserve the kind of common liberty of the regular actors and populations,

00:27:44.440 you know, of the United States, so that, because the government would be too busy

00:27:49.020 dealing with their own internal bureaucratic nightmare to, you know, actually oppress them seriously.

00:27:54.100 Now, what we have seen is that the American state has metastasized out of control

00:28:00.300 and has, you know, made this, like, monstrous entity of a size and scale

00:28:06.160 that has never before been seen in the face of the earth

00:28:09.100 and is perfectly capable of oppressive people.

00:28:11.080 However, our point here is that a state which is small, even with a virtuous population,

00:28:21.180 needs to be properly empowered to fulfill its executive and legislative functions.

00:28:27.860 You know, so, like a good example would be that, you know, right from the art of war,

00:28:34.000 that a general who is prosecuting a war cannot be constrained by political considerations,

00:28:38.520 and that it is the downfall of many generals that they are withheld by their political controllers

00:28:44.680 from the proper prosecution of such a war.

00:28:48.960 Likewise, it is better to have a monarch or an autocratic figure

00:28:55.420 who is empowered with plenary powers in order to execute the portfolio of his office

00:29:05.300 than to have many petty bureaucrats who all have a small amount of power 1.00

00:29:09.880 who are constantly in deliberation and corrupt conciliar,

00:29:14.740 corrupt conciliar, you know, gerrymandering and haranguing of one another

00:29:21.940 in order to get any of the levers of state to operate in a regular function.

00:29:26.040 I mean, you can look at some of the worst days of, you know, the French republics in the 19th century

00:29:35.300 to get a good example of what exactly would go on.

00:29:39.540 And what happens is when such a state like that is reached,

00:29:42.320 which is the inevitable outcome of democracy,

00:29:45.140 it means that only those who have the most power,

00:29:49.700 the most influence and ability to manipulate these machines,

00:29:52.600 these mechanisms that kind of specialize knowledge

00:29:54.780 or are able to get anything done in the state

00:29:57.160 and to petition government or to exercise their power in any meaningful way.

00:30:02.620 And so in the 21st century, that means oligarchy,

00:30:05.380 that means big capital, that means corporations.

00:30:07.960 They are who controls that kind of power.

00:30:10.320 They are the ones who are able to effectively lobby lawmakers

00:30:13.980 and bureaucrats to get their will imposed as policy

00:30:18.100 that we have to follow for their benefit.

00:30:20.340 That's the essence of the tyranny.

00:30:23.580 And so freedom from that tyranny requires an opposite sort of regulation.

00:30:28.080 It's not, as we've made very clear, the absence of regulation,

00:30:31.820 but it is healthful regulation.

00:30:33.620 It is like the law of God that inclines us towards virtue

00:30:36.340 and that deifies and develops us as individuals

00:30:39.500 and as family members and as a nation and so on.

00:30:43.060 It impels us towards national and personal salvation

00:30:46.920 is the best way we can think of it.

00:30:48.400 And so such a law, such an organization,

00:30:52.480 has to come from an internal moral coherence.

00:30:55.880 And we come back to the issue of logos, right?

00:30:58.540 And of the Holy Spirit and of religion.

00:31:01.840 And where do we get our moral paradigm?

00:31:04.060 How is the law empowered to be morally transcendental?

00:31:06.980 How can we connect the law to claims of objective justice

00:31:10.740 and right order of the cosmos?

00:31:12.800 We need some sort of philosophical and theological superstructure

00:31:15.720 that first of all exists within ourselves

00:31:17.440 that we can express and understand.

00:31:19.340 There are people around us,

00:31:20.340 but that can be applied to society as a whole

00:31:22.640 in order to provide us that reality.

00:31:24.640 Because without that,

00:31:25.600 it just becomes corporate regulation for profit.

00:31:29.560 You know, or the gay disco, right? 0.93

00:31:31.540 I mean, so we don't want corporate gay disco. 0.79

00:31:36.400 That's not what we want.

00:31:37.280 We want the opposite, right?

00:31:41.320 And so like there is...

00:31:44.160 And so this is kind of the critical issue

00:31:48.900 more than anything else.

00:31:50.240 And this is where you can actually even begin

00:31:51.780 to kind of have an internal critique

00:31:53.580 because how can you develop

00:31:55.480 a sense of law or natural law

00:32:00.160 without a grounding in the firmament of that natural law?

00:32:03.980 How do you come to have an understanding

00:32:05.940 of the natural law by which the individual

00:32:08.820 and the society ought to be optimally regulated?

00:32:14.520 You know, there are certain realities

00:32:18.980 that manifest themselves in the world,

00:32:20.820 family, and so on,

00:32:23.720 which are kind of unavoidable

00:32:24.620 and we can come to a kind of common perception of.

00:32:27.560 But in terms of how we live that out

00:32:29.440 in our day-to-day life,

00:32:31.000 that requires a lot of work.

00:32:33.160 And usually you share history,

00:32:35.640 thousands of years and so on.

00:32:37.420 And so the great efficacy

00:32:39.600 of the liberal democratic system

00:32:41.060 has been in shattering Western peoples 0.99

00:32:43.420 of their common moral paradigm

00:32:45.080 and totally throwing them into disarray

00:32:47.440 and disunity,

00:32:48.300 even among elements of the far right,

00:32:50.200 who claim to have unified political values.

00:32:53.260 We have totally, radically different world views,

00:32:55.960 especially in America and North America

00:32:58.000 because of this insane individualism

00:33:00.060 and the total absence of any cultural

00:33:02.140 and ethnic inertia and capital.

00:33:05.060 By design, obviously.

00:33:06.440 And so our task then,

00:33:11.380 if we wish to see the resurgence

00:33:13.680 of an organic government

00:33:15.520 that is able to effectively provide

00:33:17.220 for the needs of the people,

00:33:18.940 common good and so on,

00:33:20.340 without oppressing them,

00:33:22.060 without impelling a false set of laws upon them,

00:33:26.000 a false tyranny,

00:33:27.280 is the development and cultivation

00:33:30.220 of that law within ourselves.

00:33:31.900 And obviously,

00:33:32.820 because this is an Orthodox podcast,

00:33:34.680 I mean, we say that's,

00:33:35.540 you know,

00:33:35.800 it's Jesus Christ.

00:33:36.960 He's the lawgiver.

00:33:38.600 I recently did some podcasts

00:33:40.760 with Sven Longshanks

00:33:41.660 when we were talking about

00:33:42.620 the Sermon on the Mount.

00:33:44.040 Well, that's exactly what this is about.

00:33:45.460 I mean, Jesus is giving us

00:33:46.580 the law for the kingdom of heaven.

00:33:50.120 So the Beatitudes and so on

00:33:51.960 are, in a sense,

00:33:53.120 the law of heaven.

00:33:54.540 That's how we are supposed to,

00:33:57.440 in a cardinal way,

00:33:58.560 conduct ourselves within the church.

00:34:01.340 Well, and the other important factor

00:34:04.460 is that different people are different

00:34:06.400 and require different types of regulations

00:34:08.820 in order for them to be healthy

00:34:11.420 and to function successfully.

00:34:13.500 And so some nations and societies

00:34:15.280 might require a larger

00:34:16.880 and more powerful state

00:34:17.920 which uses more violence

00:34:20.460 in order to keep order.

00:34:22.500 Africa would be a good example.

00:34:25.640 Others, such as European countries,

00:34:29.680 likely will not.

00:34:31.240 But even in the case

00:34:32.000 of European countries,

00:34:32.940 we can see that,

00:34:34.060 you know, I mean,

00:34:34.960 the fact that people don't descend

00:34:36.180 into violent disorder

00:34:37.340 is no strong endorsement

00:34:39.300 of the healthfulness

00:34:40.060 of the organism.

00:34:41.480 Ireland does not appear

00:34:42.700 to be a war zone,

00:34:43.580 but they've just gleefully legalized

00:34:45.340 the murdering of their own children

00:34:46.820 in their womb.

00:34:48.060 And there have been Irish women 0.99

00:34:49.260 who have flown back

00:34:50.100 from all over the world

00:34:51.200 to coo with delight

00:34:53.560 as they legalize

00:34:55.420 the ritual sacrifice

00:34:56.420 of their unborn children.

00:34:58.900 So indeed, yeah,

00:34:59.740 that regulation

00:35:00.580 and that organic cohesiveness

00:35:02.800 and relative freedom

00:35:04.760 from parasitism and disease

00:35:06.560 must come from the inside.

00:35:08.760 And it must not just be,

00:35:11.260 you know,

00:35:12.660 it has to be moral.

00:35:14.280 It has to be ethical, right?

00:35:15.700 Transcendent in all that business.

00:35:16.880 So anyway,

00:35:19.140 I think we just wanted

00:35:20.260 to get down a few of my thoughts

00:35:21.380 and provide something

00:35:23.020 for my listeners

00:35:23.620 to think about

00:35:25.640 as they go about

00:35:26.280 their merry way

00:35:28.160 in this lovely,

00:35:29.620 fast-free week

00:35:30.220 that we have coming up.

00:35:32.040 So thank you,

00:35:32.720 brothers and sisters,

00:35:33.280 for joining me.

00:35:34.480 May God bless you all

00:35:35.480 In Shabbat.

00:35:36.760 In Shabbat.

00:35:39.820 In Shabbat.

00:35:41.760 Das Geier-Schwarzer Haufen

00:35:44.700 Hei-ja-oh-oh 1.00

00:35:47.980 Und voll mit Tyrannen raufen

00:35:52.980 Hei-ja-oh-oh 1.00

00:35:56.400 Spieß voran

00:35:59.360 Drauf und dran

00:36:01.320 Setzt aufs Klosterdach

00:36:03.320 Den roten Haar

00:36:05.520 Spieß voran

00:36:07.440 Drauf und dran

00:36:09.380 Setzt aufs Klosterdach

00:36:11.380 Den roten Haar

00:36:13.520 Den roten Haar

00:36:13.620 Als Adam ruf

00:36:19.800 Und Eva schwann

00:36:21.780 Kyrie leis

00:36:25.060 Wo war denn da

00:36:28.060 Der Edelmann

00:36:29.980 Kyrie leis

00:36:33.240 Spieß voran

00:36:36.160 Drauf und dran

00:36:38.120 Setzt aufs Klosterdach

00:36:40.120 Den roten Haar

00:36:41.800 Den roten Haar

00:36:42.360 Spieß voran

00:36:44.240 Drauf und dran

00:36:46.180 Setzt aufs Klosterdach

00:36:48.140 Den roten Haar

00:36:50.400 Setzt aufs Klosterdach

00:36:54.460 Uns führt der Florian

00:36:56.140 Uns führt der Florian

00:36:56.700 Geier an

00:36:58.320 Trotz

00:36:59.640 Acht und Bann

00:37:01.420 Den Bundschuh

00:37:04.020 Führt er in der Fahrt

00:37:06.700 Hat hell und da

00:37:07.700 Hat hell und da 0.90

00:37:08.380 Und schnackt 0.99

00:37:08.700 Hat hell und arm

00:37:08.880 Und schnackt 0.88

00:37:10.760 Spieß voran

00:37:12.520 Drauf und dran

00:37:14.480 Setzt aufs Klosterdach

00:37:16.500 Den roten Haar

00:37:18.600 Spieß voran

00:37:20.620 Drauf und dran

00:37:22.540 Setzt aufs Klosterdach

00:37:24.500 Den roten Haar

00:37:26.720 Spieß voran

00:37:30.840 Bei Weinsberg

00:37:32.340 Setzt es

00:37:33.220 Rand und schnack

00:37:34.840 Hei, ja, oh, oh

00:37:38.040 Garbanscher

00:37:40.380 Über den linken

00:37:42.400 Schrank

00:37:42.900 Hei, ja, oh, oh

00:37:46.840 Spieß voran

00:37:49.020 Drauf und dran

00:37:50.940 Setzt aufs Klosterdach

00:37:52.940 Den roten Haar

00:37:55.060 Spieß voran

00:37:57.080 Drauf und dran

00:37:59.020 Setzt aufs Klosterdach

00:38:00.960 Den roten Haar

00:38:03.220 Geschlagen ziehen wir nach Haus

00:38:11.320 Hei, ja, oh, oh

00:38:14.460 Unsere Enkel fechten's besser aus

00:38:19.460 Hei, ja, oh, oh

00:38:23.540 Spieß voran

00:38:25.560 Drauf und dran

00:38:27.340 Setzt aufs Klosterdach

00:38:29.380 Den roten Haar

00:38:31.500 Spieß voran

00:38:33.500 Drauf und dran

00:38:35.440 Setzt aufs Klosterdach

00:38:37.400 Den roten Haar

00:38:39.640 You are listening to Radio Arian

00:38:50.600 For an alternative to the anti-white system 0.84

00:38:54.060 On RadioArian.com

00:38:56.780 Crete

00:38:58.800 os

00:39:00.680 라고

00:39:02.740 Jason

00:39:03.540 D

00:39:06.620 What's

00:39:07.040 This is so

00:39:07.100 cool

00:39:07.720 is

00:39:07.940 This is

00:39:08.940 You are the only one

00:39:11.000 Who is

00:39:11.180 someone

00:39:11.780 by

00:39:11.880 These you

00:39:12.120 ...

00:39:12.320 You are the only one

00:39:14.660 and the one

00:39:14.900 Once

00:39:15.120 You are the only one

00:39:17.020 Who are the only people

00:39:17.840 in Paris

00:39:18.640 and the other one

00:39:20.420 Not

00:39:21.740 as

Mysterium Fasces - December 02, 2023

Mysterium Monologue 03 — Organic Government

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