Sleepwalking Into Hell: The Global Elite’s Technological Coup D’état Against Humanity

By Robert J. Burrowes

Opposed to vaccine mandates, QR codes and other restrictions on our rights and freedom?

Refusing to wear a mask, have the vaccine and stay locked-down when ordered?

Attended a number of demonstrations protesting the government-imposed restrictions in your country? Involved in or supporting the truckers convoys?

Already celebrating some lifting of restrictions in some countries?

Unfortunately, there is one simple reason why the sorts of actions nominated above cannot win back our rights and our freedom: Our various protests are not integrated parts of a comprehensive strategy designed for the purpose. Moreover, in the case of the truckers convoys, they also complicate one already serious problem: supply chain disruptions that are causing serious food shortages. See ‘The Global Elite’s “Kill and Control” Agenda: Destroying Our Food Security’.

And, rest assured, there is nothing to celebrate unless you do not understand what is happening beneath the surface.

Which, uniquely in this case, requires a strategy that recognizes, and addresses, the technological coup d’état that is being carried out against us.

As anyone conversant with the history of peoples’ struggles is well aware, that history is littered with the ‘bodies’ of failed social movements and national liberation struggles, even if some of these ‘bodies’ are still twitching rather than dead.

Ever wondered why the anti-war movement goes around in circles? Or whatever happened to the Occupy Movement? Or why so many environmental and social justice movements go nowhere? Or even why so many national liberation struggles fail, or lose vital gains subsequently to an initial victory.

Well, there are clearcut reasons for their failure and they can be readily identified. I have previously discussed some key reasons in the article Why Activists Fail’.

So let us consider the current freedom movement and analyze why it is on the course to failure at the moment and see if we can turn it around before it is too late. And to do this, we need a sound strategic framework.

Nonviolent Strategy


Sound nonviolent strategy has twelve components – see the Nonviolent Strategy Wheel – and, unfortunately, most social movements and (nonviolent) national liberation struggles are devoid of a comprehensive strategy simply because only the rarest activist has a sense of what strategy really means.

So what is strategy? Very simply, strategy is a planned series of actions (tactics) conducted over an appropriate timeframe that is designed to achieve the two strategic aims that govern the strategy.

You can read more about nonviolent strategy on the Nonviolent Defense/Liberation Strategy website.

For any strategy to be effective, it must be based on a thorough understanding of the conflict in question.

Analysis


Sound strategy in any conflict begins with a deep analysis of what is taking place so that we can identify who is driving it, why they are driving it, how they are driving it, what they intend to implement and what they intend to achieve if successful?

Hence, if we deeply analyze what is taking place around the world at the moment, we can start by observing that we are being told by the World Health Organization, national governments, medical authorities and the corporate media that the human population is at risk of catching a virus (labeled ‘SARS-CoV-2’) that causes a life-threatening disease (labeled ‘Covid-19’) and that we need a long series of restrictions (including lockdowns and QR codes) as well as several injections to protect ourselves from this alleged disease.

So, obviously, any serious analysis must begin with identifying proof that the virus exists, given that it is the supposed cause of everything that follows. Then we can investigate its projected harm.

However, if we seek proof of the isolation of this virus, we quickly discover that there is none.

In fact, since the very beginning of this ‘pandemic’, an increasing number of doctors, scientists and researchers have gone to some trouble to scientifically document for us that, in fact, this ‘virus’ does not exist. See, for example, ‘COVID-19: The virus does not exist – it is confirmed!’ and ‘Statement On Virus Isolation (SOVI)’. And for an account of researcher Christine Massey’s fruitless search over the course of more than a year to find evidence of an isolated virus, via Freedom of Information requests to health/science institutions all over the world, see ‘169 health/science institutions globally all failed to cite even 1 record of “SARS-COV-2” purification, by anyone, anywhere, ever’.

Of course, beyond this, as is well known in some quarters: ‘there is no original scientific evidence that definitively demonstrates that any virus is the cause of any disease’. See What Really Makes You Ill? Why everything you thought you knew about disease is wrong.

However, doctors, scientists and researchers who present evidence such as this are all being censored by government and corporate media and social media. In this context, there is very little space for meaningful debate, let alone space for the truth to emerge into wider view.

If there is no virus, of course, there is no need for any of the restrictions that have been imposed and there is no need for any vaccine. So why have all these restrictions and ‘vaccines’ been imposed?

By this point in any serious investigation, research will have exposed the role of the World Economic Forum in promoting the ‘pandemic’ narrative and, under cover of these ‘virus’/‘vaccine’ lies, progressively implementing its ‘Great Reset’program. Any careful reading of this documentation quickly reveals that the ‘Great Reset’ is designed to utterly transform human society and even human life in accord with elite wishes, which is why the rest of us have not been consulted. This is because the detail outlined in the ‘Great Reset’ documentation, which anyone can investigate for themselves, clearly identifies intended changes to some 200 areas of human activity, essentially characterized as part of the ‘fourth industrial revolution’.

Beyond this, however, other important components of the elite agenda are easily identified. In essence, these include those related to the elite’s intention to kill off a substantial proportion of the human population (using a variety of measures including the ‘injectables’) and enslave those left alive in a technological prison, as is now happening. See, for example, ‘The Global Elite’s “Kill and Control” Agenda: Destroying Our Food Security’, ‘Taking Control by Destroying Cash: Beware Cyber Polygon as Part of the Elite Coup’ and ‘The Government’s Kill Switch for Your Car, Your Freedoms and Your Life’.

And any remaining pretense that some of us live in a ‘democracy’ has been finally exposed as the delusion it has long been, with our rights and freedom eviscerated and the assassination of (now) five national presidents who resisted the elite narrative just the most graphic illustrations of this point. See ‘Killing Democracy Once and for All: The Global Elite’s Coup d’état That Is Destroying Life as We Know It’.

The point is that democratic governance was subverted long ago: it just has many manifestations. As Klaus Schwab, head of the World Economic Forum, declared at Harvard’s John F. Kennedy School of Government in 2017: ‘What we are very proud of is that we penetrate the global cabinets of countries with our WEF Young Global Leaders… like Justin Trudeau.’ See ‘WEF’s Klaus Schwab Boasts of Young Global Leaders Penetration of Western Cabinets’.

These ‘Young Global Leaders’, which means those, including politicians, who represent the Global Elite rather than the people of their countries, include a range of current (or immediate past) national leaders, such as Emmanuel Macron (France), Angela Merkel (Germany), Vladimir Putin (Russia) and Jacinda Ardern (New Zealand). See ‘World Economic Forum Young Global Leaders’ and ‘World Economic Forum’s “Young Global Leaders”’.

So any careful investigation of what is happening globally reveals four fundamental points:

1. Who? The Global Elite is implementing this technological coup d’état. Hence, what little is left of the sovereignty of governments is being destroyed by the coup, and governments are powerless to restore the fundamental rights and freedom that are stake in this conflict. Of course, governments might be allowed to remove particular mandates in some contexts as the importance of particular mandates is superseded by other components of the Elite agenda. Similarly, legal challenges can bear minimal fruit, and not on the primary program.

2. Why? The Global Elite, using the World Economic Forum as its vehicle, seeks total control of the human population and the Earth’s resources.

3. What? This elite agenda, labeled the ‘Great Reset’, encompasses what is called the fourth industrial revolution but includes other components in relation to eugenics and transhumanism as well. The intention is to kill off a substantial proportion of humanity and utterly transform human life and human society for those left alive. See ‘Killing Off Humanity: How the Global Elite is using Eugenics and Transhumanism to Shape Our Future’ and ‘Beware the Transhumanists: How “Being Human” is being Re-engineered by the Elite’s Covid-19 Coup’.

4. How? The ‘Great Reset’ is being implemented by using elite agents such as the World Health Organization, national governments, official medical associations, the pharmaceutical industry and the corporate media to promote the Elite’s lies – that the deadly SARS-CoV-2 ‘virus’ exists and that an onerous series of measures ranging from mask-wearing to lockdowns to multiple injections are necessary to address it – while employing heavy-handed censorship to ensure that the truth, and the evidence to explain it, about the deeper elite agenda is suppressed. Meanwhile, unaware people throughout society are playing their part in implementing the ‘Great Reset’ on behalf of the Global Elite.

So what can we do?


If we are to defeat this (fundamentally technological) elite coup against humanity, our strategy must undermine the power of the Global Elite to conduct it. Unfortunately, our protests (whether in person or by blockading with trucks) against particular mandates cannot undermine, in a strategic sense, the foundations that make possible the underlying elite agenda being inflicted upon us. Briefly, this is because they are incorrectly targeted (at governments rather than foundational elements of elite power in this context) and they are the wrong tactics in this circumstance (especially because of their failure to identify and address the technological elements of the coup), among other shortcomings.

So we have two choices: We can keep doing things that don’t work or refocus what we are doing so that it does have strategic impact.

Strangely, this doesn’t mean that we should stop conducting rallies or even cease the convoys. But it does mean that we need to use these events to explain the deeper agenda behind what is happening and to raise awareness of the strategic actions the wider public must take if we are to defeat the elite program.

Otherwise, while they build relationships and even a sense of solidarity, rallies and convoys are, strategically speaking, a waste of time.

So what does ‘strategic impact’ mean in this context?

Once we understand that the Global Elite is driving the ‘Great Reset’ to impose a global order that serves elite interests, we can identify the appropriate set of strategic goals for defending ourselves and then thoughtfully consider what actions we might take to achieve these goals, that is, actions that actually make a difference.

So what does ‘make a difference’ mean in this context? It means designing and taking action that undermines the power of those driving what is happening to achieve what they want. If an action is simply designed to allow us to express our complaint (often expressed as a list of specific demands that particular things be changed) – as the mass rallies and truck convoys are essentially doing – there is no reason for anything to be achieved. Elites have enormous experience of ignoring us and understand how well it works.

As former US Secretary of State Alexander Haig once noted about a massive anti-war demonstration: ‘Let them march all they want, as long as they continue to pay their taxes.’ See Alexander Haig. As a four-star general, Haig, not regarded as the most intelligent Secretary of State in US history, certainly understood the importance of tactical choice. Most activists have no idea.

Which is why the history of mass mobilizations in these forms failing to achieve significant change is long. And this list starts with the largest demonstration in human history when, as part of a series of large demonstrations that was occurring, up to 30 million people in 600 cities protested the imminent US invasion of Iraq on 15 February 2003. See ‘The World Says No to War’.

And remember the Occupy Movement in 2011? It was huge, mobilizing people to camp in public places in cities all over the world. It’s focus? The 1% (wealthy individuals who own and control the major corporations and manage the financial system in a way that disproportionately benefits a minority while undermining democracy). Its strategy? Essentially occupying public locations. The movement ended after it had been heavily infiltrated – see ‘FBI Documents Reveal Secret Nationwide Occupy Monitoring’ – and police forcibly removed encampments a few months after it had taken off globally.

So why do these movements fail? It is always the same reason: poor strategy, invariably including inadequate analysis, inaccurate identification of target and wrong tactical choice, and often including failure to deal adequately with infiltrators and provocateurs. Although, it should be emphasized, movements usually make a series of ill-informed decisions so that the details of the poor strategy vary from one movement to the next. The point is that people generally do not understand the concept of strategic resistance; they simply confuse any form of mass mobilization with resisting strategically.

Identifying What We Must Resist


Once we identify who is driving the conflict – in this case, the Global Elite, not governments – as well as why and how they are doing it and what they intend, we can identify those foundational components that make possible what the Elite wants to achieve.

So, as noted above, a careful reading of the key documentation soon exposes that the Global Elite intends to kill off a substantial proportion of the human population (using a variety of measures including the ‘injectables’) and enslave those left alive in a technological prison. And this is now happening.

How, exactly, is the Elite doing this?


In relation to its eugenics program, it is using four primary measures: the injections, the massive redistribution of wealth from poor to rich, the destruction of global supply chains (including those in relation to food) and the deployment of 5G. For explanations of these measures, see ‘The Global Elite’s “Kill and Control” Agenda: Destroying Our Food Security’.

In relation to its program of enslavement, it is using a substantial combination of measures which will make those futuristic films look archaic. For a start, the injection, if you are one of those who survive, is intended to turn you into a transhuman slave. See ‘Beware the Transhumanists: How “Being Human” is being Re-engineered by the Elite’s Covid-19 Coup’.

But even those who resist the injection will be enslaved. Using drones, smart phones, GPS devices, smart TVs, social media, smart meters, surveillance cameras, facial recognition software, online banking, license plate readers and driverless cars, you will live under constant surveillance and be readily controlled whether in your home, car or out in the community. And you will be photographed many times each day. As John and Nisha Whitehead have noted: ‘We’re on the losing end of a technological revolution that has already taken hostage our computers, our phones, our finances, our entertainment, our shopping, our appliances, and now, our cars.’ See ‘The Government’s Kill Switch for Your Car, Your Freedoms and Your Life’.

Beyond even this, remember that Covid-19 test to which you submitted? Do you know what happened to your DNA? It was recorded and can be sold. You do not even own your personal DNA! See ‘The Coronavirus (Retention of Fingerprints and DNA Profiles in the Interests of National Security) (No. 2) Regulations 2020’.

Moreover, as Whitney Webb has explained, plans are well advanced to ‘require a digital ID to access and use the internet as well as eliminate the ability to conduct anonymous financial transactions. Both policies would advance the overarching goal of both the WEF and many corporations and governments to usher in a new age of unprecedented surveillance of ordinary citizens.’ See ‘Ending Anonymity: Why the WEF’s Partnership Against Cybercrime Threatens the Future of Privacy’. Obviously, this would also dramatically advance elite control.

In addition, using a combination of technologies largely dependent on 5G, the intention is to digitize our identity and connect it with our bank, health, legal and other records, and create a social credit score that will determine what we can and cannot do and where we can do it. In short, we will be locked in a technological prison, whether it is our own home, our car or our local community, in a ‘smart city’. Physical prisons won’t matter because everywhere will be the prison. Human volition will be unknowingly surrendered by those unaware of the degree of technological control they accepted each time they purchased the latest gadget.

A vital part of this control is explained by Catherine Austin Fitts in this short video on the ‘financial transaction control grid’ being created. See ‘Digital Concentration Camps’.

And, as the World Economic Forum has advertised, by 2030, ‘You’ll own nothing. And you’ll be happy.’ See ‘8 predictions for the world in 2030’.

Welcome to your imminent technocratic dystopia. Human freedom? Gone. Human rights? Gone. Human identity? Gone. Privacy? Gone. Free will? Gone. Anything else that makes life worth living? Gone.

So with this briefest of summaries, hopefully you can see why these rallies and convoys, in themselves, cannot achieve anything significant. Powerlessly begging governments to remove certain vaccine mandates and even other now-familiar restrictions, while ignoring the ongoing technological measures being implemented ‘behind the scenes’, is not impeding, in any way, the elite program to entrap you in a technological prison, assuming you survive the death needle.

Hence, if we wish to resist this elite program effectively, we must identify its foundational components; that is, those components that make what the Elite wants to achieve possible. And then resist these components.

Resisting Strategically
So what are the components that give the Global Elite the power to inflict its agenda upon us?

These include the injections; deployment of 5G; the technologies that enable comprehensive (not just mass) surveillance, digitization (of our identity, banking, health, legal and other records to generate our personal social credit score) and robotization of the workforce; measures to restructure the global economy in favour of the mega-corporations and consolidation of ownership and control of agricultural land as well as the production, distribution and even nature of the world’s food supply. It also includes the power to control the narrative by using government and corporate media and social media to promote Elite propaganda while censoring the truth.

Hence, we must resist these if we are to undermine the power of the Global Elite to control us.

As noted above, rallies and convoys are only useful if we use them to educate people about the true nature and full extent of the threat and inform those involved how to effectively resist this threat. To reiterate, while we are focusing on governments, the various lockdown restrictions and ‘vaccine’ mandates, and employing the wrong tactics, people will be mobilized to no avail. This is because there are plenty of tactical options – see ‘198 Tactics of Nonviolent Action’ – but understanding what has strategic impact in any context is crucial.

Why? Because the nonviolent actions and the numbers participating, in themselves, are not determinative. It is the strategy that determines the outcome.

In short, we must give people the range of actions that will make a critical strategic difference; that is, the precise actions that will undermine the power of the Global Elite to inflict their overall program on us. Unless we do this, our rallies and convoys (and those people who speak at these events) are simply failing to inform their audiences of the vital information that is necessary for us to be successful.

So mass gatherings of resistance (such as protest demonstrations, truck convoys, religious services…), in whatever variation they take, can be useful because they mobilize people with a shared perspective but they only have strategic impact if these people are then ‘deployed’ to take action that undermines the elite’s power to inflict this coup upon us.

To illustrate this point: What is the value of mobilizing an ‘army’ in war? So that you can send it out to fight a strategically-chosen series of battles. What activists do not understand is that we need to mobilize our activist ‘army’ – which is the primary value of the mass mobilizations – but we need to use these mobilizations to inform activists what tactics we need them to undertake subsequently.

Otherwise we have simply mobilized rally participants to be told to go home again and do nothing or, in the case of the convoys, to remain until a very limited set of demands, which do not address the fundamental technological agenda, are granted (which is one option the Elite might consider as the simplest means of dissipating the dissent in this instance).

And given clear indications that police are gathering intelligence about the activists – see ‘Ottawa Police announce digital surveillance of Freedom Convoy protesters, supporters, and donors’ – this can later be used to deal with individuals, which is obviously easier than dealing with large crowds. Moreover, this can occur even if the trucks are not removed by the police and military, although this remains in option, particularly in cities where crowds are smaller, even though it would not necessarily be easy. See ‘Removing trucks could be almost “impossible,” say heavy towing experts’.

Of course, activists can work to build relationships with the police and military as one part of the effort to prevent violent removal. See ‘Nonviolent Action: Minimizing the Risk of Violent Repression’.

Fortunately, this has been happening for some time in some contexts during the past two years, leading to some active police and military officers standing down and encouraging their colleagues to do likewise. See, for example, ‘Freedom Convoy – Speech by Canadian Army Major Stephen Chledowski’ and ‘Conscientious Resignation of Police Officer in Australia’.

But much more effort could be usefully expended in this direction.

Again, however, in itself, this will not undermine the technological nature of the Elite coup.

Nor will using violence, despite what an occasional author is suggesting will be necessary. See ‘The Elite Gathers Its Forces for a Counterattack on the Truckers’.

What Can We Do?


If you are interested in strategically resisting the Global Elite’s technological agenda and other measures associated with the ‘Great Reset’, you can read how to do so on the ‘We Are Human, We Are Free’ website which offers further analysis, resources and a list of 29 strategic goals for doing so.

This includes campaigning to cause civilian and military scientists and technologists to refuse to do any research or undertake any work associated with the fourth industrial revolution and/or transhumanism, to cause workers to refuse to do any work (by producing, distributing or installing any technology) associated with the fourth industrial revolution and/or transhumanism, and to cause consumers to refuse to buy or otherwise acquire any product associated with the fourth industrial revolution and/or transhumanism.

That is, to campaign to cause all sectors of society to refuse to develop and make available, or to purchase/use, technologies associated with the fourth industrial revolution and transhumanism (including 5G and 6G, military weapons, artificial intelligence [AI], big data, nanotechnology and biotechnology, robotics, the Internet of Things [IoT], and quantum computing) because these technologies will subvert human identity, human freedom, human dignity, human volition and/or human privacy. See ‘Strategic Goals related to resisting the fourth industrial revolution and/or transhumanism’.

In addition and more simply, you can download a one-page flyer that identifies a short series of crucial nonviolent actions that anyone can take. This flyer, now available in 15 languages (Czech, Danish, English, Finnish, French, German, Greek, Hebrew, Hungarian, Italian, Polish, Romanian, Russian, Spanish & Slovak) with more in the pipeline, can be downloaded from here: ‘The 7 Days Campaign to Resist the Great Reset’.

Notably, these latter actions avoid certain problems. Because they involve actions by people dispersed throughout the population, rather than people concentrated in one location (as with rallies), they are extremely difficult to interrupt. Hence, they virtually eliminate the risk of violent repression.

If strategically resisting the ‘Great Reset’ appeals to you, consider joining the ‘We Are Human, We Are Free’ Telegram group.

Conclusion


For the first time in history, all of humanity is threatened by a coup d’état that is killing vast numbers of people through a complex series of measures while destroying human liberty and human rights for those not killed outright.

Moreover, for the first time in history, this coup is being implemented by a series of technological measures that promise to imprison those left alive in a hi-tech prison from which there will be no escape.

Hence, given that several foundational elements of this coup are not yet quite fully in place, 2022 will be the most critical year in human history to date.

But to defeat this hi-tech coup we need to be strategically savvy and mobilize enough people to participate. You are welcome to join us.

Biodata: Robert J. Burrowes has a lifetime commitment to understanding and ending human violence. He has done extensive research since 1966 in an effort to understand why human beings are violent and has been a nonviolent activist since 1981. He is the author of ‘Why Violence?’ His email address is flametree@riseup.net and his website is here.

Gandhi the Anarchist

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Editor’s note: Tomorrow marks the 67th anniversary of the assassination of Mohandas Gandhi. Society often celebrates such influential rebels while forgetting what made them great. Articles such as this help us avoid that trap.

By Jason Farrell

Source: Center for a Stateless Society

A complex man with a controversial legacy, Mohandas Gandhi remains one of the pioneers of civil disobedience as a political weapon and a giant in 20th century anti-colonialism. An individualist anarchist who motivated millions to fight to liberate themselves from British rule, his success showed a potentially powerful application of libertarian ideas during a major political crisis and the ability of those values to inspire positive, peaceful outcomes.

Gandhi’s principles of radical liberation existed within a moral framework that abhorred violence but empowered ordinary people, intellectually and spiritually, to prevail against oppressors and shatter a miserable status quo. According to the research of Erica Chenoweth, Gandhi’s template of non-violent resistance has been immensely successful for later generations around the world in creating lasting improvements in civil rights.

Modern activists and political thinkers shouldn’t discount the essential libertarian qualities of Gandhi’s philosophy, as they were among its most powerful and effective attributes. A commitment to natural law, self-determination, individualism and an abhorrence of government were core to his thinking and largely responsible for his success as an activist.

Gandhi’s Philosophy

Satyagraha, Gandhi’s philosophy of non-violence, which translates to “truth force” or “love force” carries with it some distinctly libertarian ideas. It incorporates elements of both the “knowledge problem” (applied in a moral sense) and the non-aggression axiom, although taken a step further into moral obligation to others — which is more than libertarianism demands. According to Gandhi:

In the application of Satyagraha, I discovered in the earliest stages that pursuit of truth did not admit of violence being inflicted on one’s opponent but that he must be weaned from error by patience and compassion. For what appears to be truth to the one may appear to be error to the other. And patience means self-suffering. So the doctrine came to mean vindication of truth, not by infliction of suffering on the opponent, but on oneself.

Gandhi noted the purpose of Satyagraha was to “convert, not to coerce, the wrong-doer.” Success is thus defined as cooperation towards a just end, rather than a political “win.” He also spoke of means and ends as inseparable, rejecting the use of violence or the “victory, by any means necessary,” mentality of some who have practiced passive resistance in the West. Gandhi knew using violent means would embed injustice in whatever ends are attained, exacerbating the cycle of violence that plagues so many societies. In this way, the practitioner’s authority is rooted in moral force instead of violence, and has the potential to reduce antagonisms within a society without harming the antagonists.

Gandhi developed a set of very particular rules and mores for Satyagrahis to follow, including mandatory spinning, chastity and abstinence from alcohol. With these we are unconcerned, since different disobedience movements employed different particulars in their belief systems. What is interesting and relevant is the commonality among them, and the parallels to libertarian beliefs: The notion of the moral abhorrence of coercion, and the acknowledgement of coercion’s role in perpetuating injustice; the belief in natural rights that oblige disobedience to unjust laws; finally, and most pertinently, the almost mystical ability of this approach to inspire entire populations to mass action is an historical fact.

Foundations of Indian Liberty: Satyagraha in Action

The Jallianwala Bagh massacre of April 13, 1919 (also known as the Amritsar massacre) has been characterized as the turning point in the history of British India, the event that lost Britain her ‘jewel in the crown’ and eventually her empire. The event, condemned by Winston Churchill, nevertheless produced an escalation of tension and insults against Indian subjects and shattered the notion that Indians were British subjects with the same rights as the British themselves, much in the way the Easter Rising created that same clarity for the Irish.

The Tribune of India described the massacre as a

[M]ilestone in the struggle for freedom which brought Mahatma Gandhi on the scene in his capacity as a leader of the masses whose presence inspired millions of people for three decades.

In the annals of our freedom struggle the Jallianwala Bagh massacre occupies an unforgettable place. Overnight, men and women resolved to defy the British might. For Gandhiji, the incident was a turning point. He became a ‘rebel’ and realised the futility of achieving freedom through British cooperation. The seeds of his ‘do or die’ movement were thus sown then and there.

Noted the Tribune:

History bears ample testimony to the fact that the ill-conceived and unwarranted 1919 military operation proved to be a catalyst for bringing the doom of the British Raj as it created an unbridgeable gulf between the British Government and the Indian people, leaving the British with no other option but to transfer power to the Indians.

Gandhi capitalized on the anger against British rule with the first concerted civil disobedience campaigns, the non-cooperation movement that began in the 1920’s. The Salt March of 1930 was among his most famous successes. The march began with a mere 78 people, swelling to throngs of 30,000-50,000 as they marched through four provinces to protest the salt tax. Gandhi went to sea to make illegal salt, a highly symbolic and dangerous act that challenged British authority. The result was widespread support and media attention, and the building of a broad-based movement. That movement contributed to Indian independence from the British in 1947.

Gandhi’s Libertarian Ideology

Though Gandhi the monolithic figure is widely revered, his actual political philosophy is seldom discussed, perhaps because he was an anarchist who believed in a cooperative agrarian economic model that prevented stratification of classes and political power.

It is well known that Gandhi was motivated by a desire to see India gain independence from the British Empire. Beyond that, his experience with governments seemed to have led him to a deep abhorrence of the institution, and an embracing of individualism, self-reliance and spontaneous order, part of a moral system he called the Swaraj, which translates literally to “self-rule.”

According to Swaraj.org:

The call for Swaraj represents a genuine attempt to regain control of the ‘self’ — our self-respect, self-responsibility, and capacities for self-realization — from institutions of dehumanization. As Gandhi states, “It is Swaraj when we learn to rule ourselves.” The real goal of the freedom struggle was not only to secure political azadi (independence) from Britain, but rather to gain true Swaraj (liberation and self-rule).

Gandhi scorned the representative democracy due to its conflict with his deeply held reverence for the rights of the individual, noting “Swaraj will be an absurdity if individuals have to surrender their judgment to a majority.”

Gandhi recognized inequalities would persist. He was, however, deeply skeptical of government as a tool of social improvement:

I look upon an increase of the power of the State with the greatest fear, because although while apparently doing good by minimizing exploitation, it does the greatest harm to mankind by destroying individuality, which lies at the root of all progress. We know of so many cases where men have adopted trusteeship, but none where the State has really lived for the poor.

It is my firm conviction that if the State suppressed capitalism by violence, it will be caught in the coils of violence itself, and will fail to develop non-violence at any time. The State represents violence in a concentrated and organized form. The individual has a soul, but as the State is a soulless machine, it can never be weaned from violence to which it owes its very existence.

Gandhi was a believer in spontaneous order as well: “We find the general work of mankind is being carried on from day to day be the mass of people acting as if by instinct.”

Influenced by Western traditions in part due to the time he spent in Britain in his youth, Gandhi was also a believer in individualism, and the use of reason to underwrite a person’s morality. According to Professor T.N. Madan, Honorary Professor of Sociology at New Delhi University:

One of Gandhi’s outstanding contributions to social and political thought, I suggest, was the conception of altruistic individualism within a cultural setting that was generally considered group-centred … In regarding reason and moral sense as the primary sources of good conduct, Gandhi asserted the right of the individual to arrive at judgments and, if necessary, to defend them against collective opinion, whether traditional or contemporary. His excoriation of the practice of untouchability was not merely an assertion of his own individual right to make moral judgments — indeed he considered this an obligation  but more importantly the assertion of the moral worth of every single human being, irrespective of his or her ascribed social status. Such moral worth is the basic premise of good society; whether it is enhanced or eroded depends on the dialectic of social pressures and individual agency.

Gandhi not only believed in asserting individual rights against the coercion of the state, he evidently believed market processes and private property would best meet man’s needs and scorned the use of parliamentary systems in attempting to achieve social ends. He was hostile to centralized authority of any kind and believed strongly in individualism and self-rule. “If we become free,” he said, “India becomes free and in this thought you have a definition of Swaraj. It is Swaraj when we learn to rule ourselves.”

It is worthwhile to note the relevance of natural law in radical liberation. Like with most governments, the British claim that their colonies enjoyed rights as British subjects was farcical. Whenever conflict arose, those rights seemed to dissolve quickly into coercion and bloodshed as the British fought to maintain unquestioned supremacy. Gandhi, like the Sinn Fein and the American founders before him, used the notion of a higher “natural” law and an emphasis on self-rule to motivate the oppressed to seize their own freedom.

Gandhi angered some by extending his notion of power and Swaraj to the history of colonization. While acknowledging the British Empire’s cynical intentions in India, he placesthe responsibility for the disaster of colonization on the Indian people. “It is truer to say that we gave India to the English than that India was lost … to blame them for this is to perpetuate their power.” Because power resides in the people and they can only lose it by relinquishing it (often through coercion by others), petitions to the government get a new meaning with Gandhi. “A petition of an equal is a sign of courtesy; a petition from a slave is a symbol of his slavery.”

Here again is a similarity with Sinn Fein’s embrace of natural rights — rights don’t come from government, but from within. Therefore, rights continue to exist when they cannot be openly expressed due to coercion. This is a crucial intersection for libertarians. Radical ideologies succeed in part by inculcating oppressed and apathetic populations with a sense of self-worth. The concept of natural rights was important during the colonial period, when colonized people believed rights were rare morsels tossed to them on the whim of their superiors. Gandhi’s philosophy sought to rob Britain of their power to determine the law as a sort of demystification of white rule.

Anarchic India of course, was not to be. Gandhi, not being able to realize his “oceanic villages” system with Indian liberation in 1947, settled on minarchism:

Gandhi recognized that there would be a national government, and his anarchic, oceanic circle would not yet be possible. Nevertheless, he used the terms of nationalism to move towards the ideal of Anarchy. He advocated for a minimal level of State organization to fund some education programs and to promote his economic concept of trusteeship. Hence, Gandhi was a compromising Anarchist.

Gandhi had to compromise his principles in some cases. But of greater import is the fact that his individualist principles caught fire and exploded in popularity in the face of severe oppression. Indian independence was a complicated endeavor, but in the end, Gandhi proved to be on the right side of history. The radical anarchist who had been repeatedly imprisoned, classified as a terrorist by the British parliament and derided as a threat to law and order, was described by former U.S. Secretary of Defense George C. Marshall as “a spokesman for the conscience of all mankind.” With the positive impact non-violent resistance movements have had in the last seven decades, he might also be considered a true political visionary.