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 'higher marxism' from rakovesky

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PostSubject: 'higher marxism' from rakovesky   Sun Oct 16, 2011 6:22 am

G. - Do you not now want to open up to me the mystical Marxism, something like yet another freemasonry?

R. - No, no esoterics. On the contrary, I shall explain it with the maximal clarity. Marxism, before being a philosophical, economic and political system, is a conspiracy for the revolution. And as for us the revolution is the only absolute reality, it follows that philosophy, economics and politics are true only insofar as they lead to revolution. The fundamental truth (let us call it subjective) does not exist in economics, politics or even morals: in the light of scientific abstraction it is either truth or error, but for us, who are subject to revolutionary dialectic, it is only truth. And insofar as to us, who are subject to revolutionary dialectic, it is only truth, and therefore the sole truth, then it must be such for all that is revolutionary, and such it was to Marx.

In accordance with this we must act. Remember the phrase of Lenin, in reply to someone who demonstrated by way of argument that, supposedly, his intention contradicted reality: "I feel it to be real" was his answer. Do you not think that Lenin spoke nonsense? No, for him every reality; every truth was relative in the face of the sole and absolute one: the revolution. Marx was a genius. If his works had amounted to only the deep criticism of Capitalism, then even that would have been an unsurpassed scientific work; but in those places where his writing reaches the level of mastery, there comes the effect of an apparently ironical work. "Communism" he says "must win because Capital will give it that victory, though its enemy." Such is the magisterial thesis of Marx ...

Can there be a greater irony? And then, in order that he should be believed, it was enough for him to depersonalize Capitalism and Communism, having transformed the human individual into a consciously thinking individual, which he did with the extraordinary talent of a juggler. Such was his sly method, in order to demonstrate to the Capitalists that they are a reality of Capitalism and that Communism can triumph as the result of inborn idiocy; since without the presence of immortal idiocy in homo economico there could not appear in him continuous contradictions as proclaimed by Marx.

To be able to achieve the transformation of homo sapiens into homo stultum is to possess magical force, capable of bringing man down to the first stage of the zoological ladder, i.e. to the level of the animal. Only if there is homo stultum in the epoch of the apogee of Capitalism could Marx formulate his axiomatic proposition: contradictions plus time equal Communism. Believe me, when we who are initiated into this, contemplate the representation of Marx, for example the one which is placed above the main entrance to the Lubianka, then we cannot prevent the inner explosion of laughter by which Marx had infected us; we see how he laughs into his beard at all humanity.

G. - And you are still capable of laughing at the most revered scientist of the epoch?

R. - Ridicule, me? ... This is the highest admiration! In order that Marx should be able to deceive so many people of science, it was essential that he should tower above them all. Well: in order to have judgements about Marx in all his greatness, we must consider the real Marx, Marx the revolutionary, Marx, judged by his manifesto. This means Marx the conspirator, as during his life the revolution was in a condition of conspiracy. It is not for nothing that the revolution is indebted for its development and its recent victories to these conspirators.

G. - Therefore you deny the existence of the dialectical process of contradictions in Capitalism, which lead to the final triumph of Communism?

R. - You can be sure that if Marx believed that Communism will achieve victory only thanks to the contradictions in Capitalism, then he would not have once, never, mentioned the contradictions on the thousands of pages of his scientific revolutionary work. Such was the categorical imperative of the realistic nature of Marx: not the scientific, but the revolutionary one. The revolutionary and conspirator will never disclose to his opponent the secret of his triumph ... He would never give the information; he would give him disinformation which you use in counter-conspiracy. Is that not so?

G. - However, in the end we have reached the conclusion (according to you) that there are no contradictions in Capitalism, and if Marx speaks of them then it is only a revolutionary-strategical method. That is so? But the colossal and ever-growing contradictions in Capitalism are there to see. And so we get the conclusion that Marx, having lied, spoke the truth.

R. - You are dangerous as a dialectician, when you destroy the brakes of scholastic dogmatism and give free rein to your own inventiveness. So it is, that Marx spoke the truth when he lied. He lied when he led into error, having defined the contradictions as being "continuous" in the history of the economics of capital and called them "natural and inevitable," but at the same time he stated the truth because he knew that the contradictions would be created and would grow in an increasing progression until they reach their apogee.

G. - This means that with you there is an antithesis?

R. - There is no antithesis here. Marx deceives for tactical reasons about the origin of the contradictions in Capitalism, but not about their obvious reality. Marx knew how they were created, how they became more acute and how things went towards general anarchy in Capitalistic production, which came before the triumph of the Communist revolution ... He knew it would happen because he knew those who created the contradictions.

G. - It is a very strange revelation and piece of news, this assertion and exposal of the circumstance that that which leads Capitalism to its "suicide," by the well-chosen expression of the bourgeois economist Schmalenbach, in support of Marx, is not the essence and inborn law of Capitalism. But I am interested to know if we will reach the personal by this path?

R. - Have you not felt this intuitively? Have you not noticed how in Marx words contradict deeds? He declares the necessity and inevitability of Capitalist contradictions, proving the existence of surplus value and accumulation, i.e. he proves that which really exists. He nimbly invents the proposition that to a greater concentration of the means of production corresponds a greater mass of the proletariat, a greater force for the building of Communism, is that not so? Now go on: at the same time as this assertion he founds the International. Yet the International is, in the work of the daily struggle of the classes, a "reformist," i.e. an organization whose purpose is the limitation of the surplus value and, where possible, its elimination. For this reason, objectively, the International is a counter-revolutionary organization and anti-Communist, in accordance with Marx's theory.

G. - Now we get that Marx is a counter-revolutionary and an anti-Communist.

R. - Well, now you see how one can make use of the original Marxist culture. It is only possible to describe the International as being counter-revolutionary and anti-Communist, with logical and scientific exactness, if one does not see in the facts anything more than the directly visible result, and in the texts only the letter. One comes to such absurd conclusions, while they seem to be obvious, when one forgets that words and facts in Marxism are subject to strict rules of the higher science: the rules of conspiracy and revolution.

G. - Will we ever reach the final conclusions?

R. - In a moment. If the class struggle, in the economic sphere, turns out to be reformist in the light of its first results, and for that reason contradicts the theoretical presuppositions, which determine the establishment of Communism, then it is, in its real and true meaning, purely revolutionary. But I repeat again: it is subject to the rules of conspiracy, that means to masking and the hiding of its true aims ... The limitation of the surplus value and thus also of accumulations as the consequence of the class struggle - that is only a matter of appearances, an illusion, in order to stimulate the basic revolutionary movement in the masses. A strike is already an attempt at revolutionary mobilization. Independently of whether it wins or not, its economic effect is anarchical. As a result this method for the improvement of the economic position of one class brings about the impoverishment of the economy in general; whatever may be the scale and results of the strike, it will always bring about a reduction of production. The general result: more poverty, which the working class cannot shake off. That is already something. But that is not the only result and not the most important one. As we know, the only aim of any struggle in the economic sphere is to earn more and work less. Such is the economic absurdity, but according to our terminology, such is the contradiction, which has not been noticed by the masses, which are blinded at any given moment by a rise in wages, which is at once annulled by a rise in prices. And if prices are limited by governmental action, then the same thing happens, i.e. a contradiction between the wish to spend more, produce less, is qualified here by monetary inflation. And so one gets a vicious circle: a strike, hunger, inflation, hunger.

G. - With the exception when the strike takes place at the expense of the surplus value of Capitalism.

R. - Theory, pure theory. Speaking between ourselves, take any annual handbook concerning the economics of any country and divide rents and the total income by all those receiving wages or salaries, and you will see what an extraordinary result emerges. This result is the most counter-revolutionary fact, and we must keep it a complete secret. This is because if you deduct from the theoretical dividend the salaries and expenses of the directors, which would be the consequence on the abolition of ownership, then almost always there remains a dividend which is a debit for the proletariat. In reality always a debit, if we also consider the reduction in the volume and quality of production. As you will now see, a call to strike, as a means for achieving a quick improvement of the well-being of the proletariat is only an excuse; an excuse required in order to force it to commit sabotage of Capitalistic production. Thus to the contradictions in the bourgeois system are added contradictions within the proletariat; this is the double weapon of the revolution, and it - which is obvious - does not arise of itself: there exists an organization, chiefs, discipline, and above that there exists stupidity. Don't you suspect that the much-mentioned contradictions of Capitalism, and in particular the financial ones, are also organized by someone? ... By way of basis for these deductions I shall remind you that in its economic struggle the proletarian International coincides with the financial International, since both produce inflation, and wherever there is coincidence there, one should assume, is also agreement. Those are his own words.

G. - I suspect here such an enormous absurdity, or the intention of spinning a new paradox, that I do not want to imagine this. It looks as if you want to hint at the existence of something like a Capitalistic second Communist International, of course an enemy one.

R. - Exactly so. When I spoke of the financial International, I thought of it as of a Comintern, but having admitted the existence of the "Comintern," I would not say that they are enemies.

G. - If you want to make us lose time on inventions and phantasies, I must tell you that you have chosen the wrong moment.

R. - By the way, are you assuming that I am like the courtesan from the "Arabian Nights," who used her imagination at night to save her life ... No, if you think that I am departing from the theme, then you are wrong. In order to reach that which we have taken as our aim I, if I am not to fail, must first of all enlighten you about the most important matters, while bearing in mind your general lack of acquaintance with that which I would call the "Higher Marxism." I dare not evade these explanations as I know well that such lack of knowledge exists in the Kremlin ... Permit me to continue.

G. - You may continue. But it is true that if all this were to be seen to be only a loss of time to excite the imagination, then this amusement will have a very sad epilogue. I have warned you.

R. - I continue as if I have heard nothing. Insofar as you are a scholastic with relation to Capital, and I want to awaken your inductive talents, I shall remind you of some very curious things. Notice with what penetration Marx comes to conclusions given the then existence of early British industry, concerning its consequences, i.e. the contemporary colossal industry: how he analyses it and criticizes; what a repulsive picture he gives of the manufacturer. In your imagination and that of the masses there arises the terrible picture of Capitalism in its human concretization: a fat-bellied manufacturer with a cigar in his mouth, as described by Marx, with self-satisfaction and anger throwing the wife and daughter of the worker onto the street. Is that not so?

At the same time remember the moderation of Marx and his bourgeois orthodoxy when studying the question of money. In the problem of money there do not appear with him his famous contradictions. Finances do not exist for him as a thing of importance in itself; trade and the circulation of moneys are the results of the cursed system of Capitalistic production, which subjects them to itself and fully determines them. In the question of money Marx is a reactionary; to one's immense surprise he was one; bear in mind the "five-pointed star" like the Soviet one, which shines all over Europe, the star composed of the five Rothschild brothers with their banks, who possess colossal accumulations of wealth, the greatest ever known ... And so this fact, so colossal that it misled the imagination of the people of that epoch, passes unnoticed with Marx. Something strange ... Is that not so?

It is possible that from this strange blindness of Marx there arises a phenomenon which is common to all future social revolutions. It is this: we can all confirm that when the masses take possession of a city or a country, then they always seem struck by a sort of superstitious fear of the banks and bankers. One had killed Kings, generals, bishops, policemen, priests and other representatives of the hated privileged classes; one robbed and burnt palaces, churches and even centers of science, but though the revolutions were economic-social, the lives of the bankers were respected, and as a result the magnificent buildings of the banks remained untouched ... According to my information, before I had been arrested, this continues even now ...

G. - Where?

R. - In Spain ... Don't you know it? As you ask me, so tell me now: Do you not find all this very strange? Think, the police ... I do not know, have you paid attention to the strange similarity which exists between the financial International and the proletarian International. I would say that one is the other side of the other, and the back side is the proletarian one as being more modern than the financial.

G. - Where do you see similarity in things so opposed?

R. - Objectively they are identical. As I had proved, the Comintern, paralleled, doubled by the reformist movement and the whole of syndicalism, calls forth the anarchy of production, inflation, poverty and hopelessness in the masses. Finances, chiefly the financial international, doubled, consciously or unconsciously by private finances, create the same contradictions, but in still greater numbers ... Now we can already guess the reasons why Marx concealed the financial contradictions, which could not have remained hidden from his penetrating gaze, if finances had not had an ally, the influence of which - objectively revolutionary - was already then extraordinarily important.

G. - An unconscious coincidence, but not an alliance which presupposes intelligence, will and agreement ...

R. - Let us leave this point of view if you like. Now let us better go over to the subjective analysis of finances and even more: let us see what sort of people personally are at work there. The international essence of money is well known. From this fact emerges that the organization which owns them and accumulates them is a cosmopolitan organization. Finances in their apogee - as an aim in themselves, the financial International - deny and do not recognize anything national, they do not recognize the State; and therefore it is anarchical and would be absolutely anarchical if it - the denier of any national State - were not itself, by necessity, a State in its own basic essence. The State as such is only power. And money is exclusively power.

This communistic super-state, which we are creating already during a whole century, and the scheme of which is the International of Marx. Analyze it and you will see its essence. The scheme of the International and its prototype of the USSR - that is also pure power. The basic similarity between the two creations is absolute. It is something fatalistic, inevitable, since the personalities of the authors of both was identical. The financier is just as international as the Communist. Both, with the help of differing pretexts and differing means, struggle with the national bourgeois State and deny it.

Marxism in order to change it into a Communist State; from this comes that the Marxist must be an internationalist: the financier denies the bourgeois national State and his denial ends in itself; in fact he does not manifest himself as an internationalist, but as a cosmopolitan anarchist ... That is his appearance at the given stage, but let us see what he really is and what he wants to be. As you see, in rejection there is a clear similarity individually between Communist-internationalists and financial-cosmopolitans; as a natural result there is the same similarity between the Communist International and the financial International...
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PostSubject: Re: 'higher marxism' from rakovesky   Sun Oct 16, 2011 6:30 am

it is just the end of the plan today Very Happy if you follow this whole speech carefully, you'll see it Very Happy the issue is inexorarble Very Happy
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PostSubject: Re: 'higher marxism' from rakovesky   Sun Oct 16, 2011 7:00 am

look at it this way, capitalism is known to be aimed to fail by itself for long time already, actually communist elite promoted capitalism on the basis of an unclear critics, because they knew it would collapse all by itself, and that communism would not be a valid alternative as presented by theorist, it will just let ppl freeeee Very Happy capitalism is its only own and worst enmy Smile
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PostSubject: Re: 'higher marxism' from rakovesky   Sun Oct 16, 2011 7:07 am

there will just be a bit of rage cleaning to do and stuff healing, but we have professional tribe trained for this, it will take zero milli second when this infamy of an aberration of system will be taken off Very Happy
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