Enjoy only 2 cosmetics, enough sleep & Dr. Bronner’s ‘Magic Soap’ to clean body-mind-soul-spirit instantly uniting One! All-One! Absolute cleanliness is Godliness! […] For who else but God gave man this sensuous passion, Love that can spark mere dust to life! Revealing beauty in our Eternal Father’s fashion, poetry, uniting All-One, all brave, all life! Who else but God! Who else!
snippets from label for 32 oz. bottle of
“Dr. Bronner’s Supermild 18-in-1 Baby-Castile Soap”
We wanted to communalize our politics, our friendships, our minds. We were five anarchists who, having read Murray Bookchin’s Post-Scarcity Anarchism, decided we were an affinity group that wanted to take matters to the next level. We drove into Los Padres National Park and hiked a day into the Sespe Wilderness. Our plan was to camp, fast for three days, and then drop mescaline together. It was 1971, and even back then real mescaline was rare. It was probably LSD. It wasn’t just the times; we were a little nuts. Continue reading →
May 1, 2018
Categories: 1950s, 1960s, 1968, 1970s, anarchism, communism, kairos, Kurdistan, Paris Commune, Politics, primitive communism . Tags: 1950s, 1960s, 1968, 1970s, Anabaptists, anarchism, Baba Ram Dass, Be Here Now, communalism, Communalism: From Its Origins to the Twentieth Century, communism, Daniel Cohn-Bendit, Dr. Bronner, early American communes, early Church monasticism, Essenes, fascism, kairos, Ken Kesey, Kenneth Rexroth, libertarian communism, libertarian municipalism, LSD, Münster, Merry Pranksters, Murray Bookchin, neolithic village, peasant wars, Post-Scarcity Anarchism, propitious communizing moment, psychedelic drugs, Raoul Vaneigem, Richard Alpert, Rojava, Russian peasant commune, Situationists, Soto Zen, The Diggers, Trips Festivals, Walter Benjamin, Wavy Gravy, Weather Underground, zazen . Author: leftyhooligan . Comments: Leave a comment
Economic conditions had first transformed the mass of the people of the country into workers. The combination of capital has created for this mass a common situation, common interests. This mass is thus already a class as against capital, but not yet for itself. In the struggle, of which we have noted only a few phases, this mass becomes united, and constitutes itself as a class for itself. The interests it defends become class interests. But the struggle of class against class is a political struggle.
What's Left? 