ATA SSA: R AD· E INGS IN Eco­ EXTREM· ISM Atassa #1 2016 licensed under creative commons (!)@@ Ardent Press (an imprint of LBC Books) Berkeley, CA LBCbooks.com Presentation the editors The Flower Growing Out of the Underworld: An Introduction to Eco-extremism Abe Cabrera 3 The spilling of blood on the paths of"absolute truth" Orkelesh 13 Apostles and Heretics John Jacobi 15 ITS:The Invisible Menace Rc;�rcsi<Sn 35 Sighs Lunas de abril 43 Lessons Left by the Ancients: The Battle of Little Big Horn Rcgrcsi<S11 47 The Return of the Warrior Ramon Elani 53 Atassa: Lessons of the Creek War ( 1813-1814) Abe Cabrera 77 The Seris, the Eco-extremists, and Nahualism Hast Hax 105 (Roma Infernetto-"Shit World") To Profane and Devour A member of the Memento Mori Nihilist Sect 111 Rcgrcsi6n #3 Editorial 115 Indiscriminate Anarchists Seminatore 119 Today XXV//X 141 Surviving Civilization: Lessons from the Double Lives of Eco-extremists Rcgresi611 145 To the Mountains Lunas de abril 153 Kaczynski'sAnti-Tech Revolution:Why and How; A Critical Assessment S. 159 The Singing River anon 177 Presentation Atassa is the Muskogee word for "war club." The atassa was the symbol of the Red Sticks, a faction within the Muskogee or Creek nation that from 1813 to 1814 fought against the en­ croachment of white settlers on their lands in what is now the states of Georgia andAlabama in the present-day United States. For us, it is a symbol of a war that came too late, too late to save their sacred ground and rhythm of life, too late to fight the mass of invaders who would transform the land into something unrec­ ognizable. Nevertheless, the war was fought, because their instincts, and arguably the land itself, demanded it. Eco-extremism has no presence in the United States or in the English-speaking world. It started in Mexico as an illegalist tendency, not at all concerned with proselytism or popularity, and has since spread to other countries to the South and in a cer- tain form to Europe. Those involved in this journal are thus not eco-extremists, and we don't advocate that anyone consider this journal an exhortation to action or advocacy for illegality. Like the corridos (ballads) also coming from the South celebrating the actions of figures of the drug trade, we are here to "tell it like it is," not changing anything or condemning any of these actions since we don't find that attitude particularly helpful. Like the narco­ corrido, our only message is: "This exists, and you have to think about it, whether you like it or not." We hope that our little labor will serve to inform and inspire a different perspective in the Anglophone reader. With Wild Nature on our side. the editors The Flower Growing Out of the Underworld: An Introduction to Eco-extremism Abe Cabrera Una salus victis nullam sperarc sa/11tc111. (The one hope of the con­ quered is to not hope for salvation.) --Virgil, T71c Aeneid If death comes we will keep destroying tlii11,f!,s in lzell; dis,gustin,I!, world, I will laugh as I see you falli11g, in this eternal c01!fro11tatio11 ... --Eleventh Communique of the Individualists Tending Toward the Wild, 2016 Eco-extremism is one of the newest schools of thought in our time, but more than a school of thought, it is a plan of action, an attitude of hostility, and a rejection of all that has come before it in techno-industrial society. Born out of various radical ideologies such as animal liberation, insurrectionary anarchism, anarcho­ primi tivism, and the neo-Luddism ofTheodore Kaczynski, it has germinated and sprouted forth into something entirely other: into a love poem to violence and criminality; a radical ecologi­ cal vision where hope and humanism are overcome by the barrel of a gun, the explosion of the incendiary device, and the knife stalking human prey in the darkness. All of its true adherents are currently unknown. It is not an ideology that was formed in the academy or even in alternative political spaces. Its writings can only be found (some would say ironically) on anonymous sites on the Internet. Eco-extremism was formed in the shadows, and will remain there, a clandestine threat until all eco-extremists are captured or killed ... that is, until others take their place. Shortly after I wrote my essay in Rit11al Magazine, "Towards Savagery: Recent Developments in Eco-Extremist Thought in Mexico," the main group described in that essay, Reacci6n Salvaje (Wild Reaction) disbanded (in August 2015), citing a new stage of their struggle and development. Many of the websites that I used for my research also went silent or announced their end.Nev- 3 ertheless, eco-extremist rumblings could be heard in the south, echoed via the news stories on the Internet. Groups such as the Pagan Sect of the Mountain committed attacks in Mexico State and other parts of that country, using the same rhetoric against the "hyper-civilized," and without concern for morality and mass technological society. One of the main journals of eco-extremism, Regresi6n, continued to be published out of Mexico. By January of 2016, new eco-extremist websites and even an extensive video documentary on eco-extremism emerged online. By the end of the month, the First Communique of the re-founded Individualists Tending Toward the Wild (Individualistas Iendiendo a lo Salvaje, ITS) was issued on the main eco-extremist website, M aldici6n Eco-extremist a, as well as on anti-authoritarian news outlets. Soon, it began to emerge that the continuation of ITS had spread to other countries, namely, Chile, Argentina, and later Brazil, along with allied Nihilist Terrorist groups in Italy. Eco-extremist texts have been translated into languages rang- ing from Spanish and English to Turkish, Czech, and Romanian. Eco-extremist actions in the last calendar year have ranged from arson, bomb threats, indiscriminate bombings, to the murder of a scientific worker at Mexico's largest university. To our knowledge, no one has yet been arrested or investigated for these crimes. Recent eco-extremist theory has emphasized action above his­ torical study and theory. Much of the polemical energy earlier this year was consumed by a defense of"indiscriminate attack:" that is, bombing, shooting, arson, etc. that does not take into account in­ nocent bystanders, but strikes at a target regardless of what collat­ eral damage might result. Other issues of contention have been the relationship between nihilism (the idea that ITS and other eco­ extremists do not believe in a future and fight in the here and now for no particular strategic goal) and egoism, primitivism, animism/ paganism, and individualism. In what follows I will discuss essential terms and concepts that I hope will clarify eco-extremist language and rhetoric. It should be noted at the outset that eco-extremism does not aim for absolute clarity for the impartial observer, but rather seeks to stimulate afiinity in those who are similarly at odds with technolot,'Y, artificiality, and civilization. Eco-extremism is a tendency that seeks to recover the wild. It exalts one's ancestral warrior instincts and declares war on all that is civilized. Eco-extremism is embodied in individual eco­ extremists hiding in plain sight who emerge with cold ferocity at the opportune time. The eco-extremist is an individualist in that he defies the prohibition of the collective or community, any com­ munity, to fight, injure, maim, or kill. No collective has the author­ ity to tell him or her what to do, as they have all forfeited their (non-existent) authority with their continuous war against Wild Nature.Along with the renunciation of the collective is a renun­ ciation of hope or any "future primitive." Eco-extremists believe that this world is garbage, they understand progress as industrial slavery, and they fight like cornered wild animals since they know that there is no escape. They look death in the eye, and yell, "Hoka Hey!" (Today is a good day to die.) Eco-extremism is violent resistance that mimics the reflexive reaction ofWild Nature itself against what seeks to alienate and enslave all living and inanimate things. It is against the artificial­ ity of modern society, and all that subjugates human instinct to a "higher end." Let us, however, start to define our terms. Wild Nature: Wild Nature is the primary agent in em-extremist war. The philistines oppose the invocation ofWild Nature as atavism or superstition, but they do so merely out of their own domestication and idiocy. Wild Nature is all that grows and is manifested on the planet in animate and inanimate objects, from pebbles to oceans, from microorganisms to all of the flora and fauna that have developed on Earth. It also encompasses all of the stars, galaxies, moons, suns, meteors, etc. More specifically, Wild Nature is the acknowledgement that humanity is not the source and end of physical and spiritual reality, but merely a part of it, and perhaps not even a major part. Eco-extremism, insofar as it thinks about epistemology at all, is based on realism as governed by our animal senses and instincts. As Chahta-Ima stated in his essay, "What do we n1ean when we say, 'nature'?": Nat11re exists beca11se the h11111a11 111i11d is I/leak a11d limited. It is mortal, it is made efflcsh, ,md 11lti111ately this is its limit, evm if we can't see it. It�' playi11g a game fllith the rest <!f existence, and it will lose. The existence <!f 11at11re is the limit qf tho11ght. It is the fact that all things arc not for 11s, 011r tlio11ghts do 11ot make things: the things are there for the taking, a11d wo11ld be there witho11t 011r intervention. 5