Fact or fiction? Maybe both?
Transcripts of audio journals left behind by Ezra Buckley, before, during, and after an encounter with extreme liminality in the deep wilderness of Big Sur, California.
Statio Numero: an interdisciplinary media experience.
This limited series is the third and final act of The Liminal Cycle, a meta-trilogy.
Knowledge of Liminal and Xen, which make up the first two parts of the trilogy, will be necessary for understanding this work.
A product plan left behind documents the creator’s descent into a parallel world or maybe simply madness. A story about persona, identity, liminality, and voice.
An American Demon is Jack Grisham’s story of depravity and redemption, terror and spiritual deliverance. While Grisham is best known as the raucous and provocative front man of the pioneer hardcore punk band TSOL (True Sounds of Liberty), his writing and true life experiences are physically and psychologically more complex, unsettling, and violent than those of Bret Easton Ellis and Chuck Palahniuk. Eloquently disregarding the prefabricated formulas of the drunk-to-sober, bad-to-good tale, this is an entirely new kind of life lesson: summoned through both God and demons, while settling within eighties hardcore punk culture and its radical-to-the-core (and most assuredly non-evangelical) parables, Grisham leads us, cleverly, gorgeously, between temporal violence and bigger-picture spirituality toward something very much like a path to salvation and enlightenment. An American Demon flourishes on both extremes, as a scary hardcore punk memoir and as a valuable message to souls navigating through an overly materialistic and woefully self-absorbed “me first” modern society. An American Demon conveys anger and truth within the perfect setting, using a youth rebellion that changed the world to open doors for this level of brash destruction. Told from the point of view of a seminal member of the American Punk movement — doused in violence, rebellion, alcoholism, drug abuse…
Atassa 1: readings in eco-extremism
For many readers the first question they may ask upon picking up Atassa is “Where is the anarchy in this?” This is not the anarchism of an evolutionary (or revolutionary) transformation of this cold, bureaucratic world into a nicer, better world. It isn’t about ideas. It is about something a lot more uncomfortable. It begins in the moment when Industrial Society and Its Future was translated into Spanish. The premise of that writing, much like the eco-extremist movement that Atassa journals, is that Civilization should be fought. The example of Ted Kaczynski is of what that fighting looks like: it isn’t social, it isn’t popular. It will probably end in failure and imprisonment.
ITS and other eco-extremists have denounced anarchism. But they have denounced it FROM within and not from the outside of anarchism. Their Wild Nature is similar to most other expressions of anti-civilization perspectives. Their anti-anarchism is an attempt to do what they did as anarchists better. Their anti-anarchism is similar to what post-left, second wave, and anti-state communists, are trying to say when they complain that anarchists often act as moralist, failure-as-a-form-of-life, close-minded, parochial position. Often the position is the enemy of the goal and this is especially true as the failures of old strategies meet new (uncomfortable) approaches.
These days there are people who are unapologetically doing violence against people in the name of wildness. This journal is a collection of writings by people who agree with them. Poetry and essays that celebrate anti-humanist action for the wild.
What if the earth were truly first?
table of contents…
The Flower Growing Out of the Underworld: An Introduction to Eco-extremism
The spilling of blood on the paths of “absolute truth”
Apostles and Heretics
ITS: The Invisible Menace
Lessons Left by the Ancients: The Battle of Little Big Horn
The Return of the WarriorAtassa: Lessons of the Creek War (1813-1814)
The Seris, the Eco-extremists, and Nahualism
(Roma Infernetto-“Shit World”): To Profane and Devour
Surviving Civilization: Lessons from the Double Lives of Eco-extremists
To the Mountains
Kaczynski’s anti-tech Revolution: Why and How; A Critical Assessment
The Singing River
Remember, don’t believe everything you read on the internet.
Not necessarily the most controversial thing LBC has ever published, but certainly the publication that has caused the most furor so far. This journal gives a platform to non-anarchist, ex-anarchist, and a-anarchist, eco-extremist thought, not limited to, but including, some people who defend killing people. While neither of the two issues of this journal includes communiques from the folks who claim to have done such killings, there is some sympathy with, and also some not-necessarily-sympathetic analysis of, the phenomenon, which apparently is extremely dangerous. So, we have all been warned.
This issue does not include any direct responses to the brouhaha in certain circles about the first issue, but there is a lot of what could be considered indirect reaction, including most significantly the heart of this issue–an in-depth look at Christianity: how deeply it has been instilled even in groups that consider themselves atheist, and what some of its underbellies has included historically.
Some would argue that eco-extremism is one of the few lines of thinking that takes seriously the idea that we are all complicit in our slavery, that we all have choices to make every moment of every day about how and if to resist.
The Bonnot Gang: The Story of the French Illegalists
This is the story of the infamous Bonnot Gang: the most notorious French anarchists ever, and as bank expropriators the inventors of the motorized “getaway.” It is the story of how the anarchist taste for illegality developed into illegalism—the theory that theft is liberating in itself. And how a number of young anarchists met in Paris in the years before the First World War, determined to live their lives to the full, regardless of the consequences.
Paris in 1911 was a city of riots, strikes, and savage repression of the working class. A stronghold of foreign exiles and homegrown revolutionaries, it was also the base of l’anarchie, the outspoken individualist weekly. L’anarchie drew together people for whom crime and revolution went hand in hand. There was Victor Kibalchich (later known as Victor Serge), whose inflammatory articles would put him on trial with the rest. Then there was the gang itself: Victor’s childhood friend Raymond-La-Science, the tuberculous André Soudy, the serious-minded René Valet, Simentoff the southerner, and lastly the prime motivators of the group—the remorseless Octave Garnier and the experienced Jules Bonnot. Their robberies, daring and violent, would give them a lasting notoriety in France. Their deaths, as spectacular as their lives, would make them a legend among revolutionaries the world over.
An accessible discussion of the thought of key figures of the Kyoto School of Japanese philosophy.
This book provides a much-needed introduction to the Kyoto School of Japanese philosophy. Robert E. Carter focuses on four influential Japanese philosophers: the three most important members of the Kyoto School (Nishida Kitaro, Tanabe Hajime, and Nishitani Keiji), and a fourth (Watsuji Tetsuro), who was, at most, an associate member of the school. Each of these thinkers wrestled systematically with the Eastern idea of “nothingness,” albeit from very different perspectives.
Many Western scholars, students, and serious general readers are intrigued by this school of thought, which reflects Japan’s engagement with the West. A number of works by various thinkers associated with the Kyoto School are now available in English, but these works are often difficult to grasp for those not already well-versed in the philosophical and historical context. Carter’s book provides an accessible yet substantive introduction to the school andoffers an East-West dialogue that enriches our understanding of Japanese thought while also shedding light on our own assumptions, habits of thought, and prejudices
Throughout history, throughout most of the world, psychopaths have gotten a bad rap. That is quite understandable since almost all of the world’s religious and social philosophies have little use for the individual except as a tool to be placed in service to their notion of something else: “God,” or the “collective,” or the “higher good” or some other equally undefinable term. Only rarely, such as in Zen and Tibetan Buddhism, and some school of Existentialism, is the individual considered primal. Here, finally, is a book which celebrates, encourages and educates the best part of ourselves–the Psychopath. “You take people as you find them. They all have a secret life inside, and they usually die with it never coming out. That is the waste; the waste is not something they are not…the waste is not living what they are; however, what they are came about…came into existence…so what you do with your cards is what is important.”
Technological Slavery: The Collected Writings of Theodore J. Kaczynski, a.k.a. “The Unabomber”
“Like many of my colleagues, I felt that I could easily have been the Unabomber’s next target. He is clearly a Luddite, but simply saying this does not dismiss his argument. . . . As difficult as it is for me to acknowledge, I saw some merit in the reasoning in [Kaczynski’s writing]. I started showing friends the Kaczynski quote from Ray Kurzweil’s The Age of Spiritual Machines; I would hand them Kurzweil’s book, let them read the quote, and then watch their reaction as they discovered who had written it.” — Bill Joy, founder of Sun Microsystems, in “Why the Future Doesn’t Need Us,” Wired magazine
Theodore J. Kaczynski has been convicted for illegally transporting, mailing, and using bombs, resulting in the deaths of three people. He is now serving a life sentence in the supermax prison in Florence, Colorado.
The ideas and views expressed by Kaczynski before and after his capture raise crucial issues concerning the evolution and future of our society. For the first time, the reader will have access to an uncensored personal account of his anti-technology philosophy, which goes far beyond Unabomber pop culture mythology.
The Monkey Wrench Gang
The backlist bestselling underground cult classic that raised American consciousness of environmentalism, reissued in a trade paperback edition. When a gang of renegades sets forth on their mission to destroy the power lines, new road and bridges springing up across their cherished desert, all hell breaks loose.
Liminal: The “Where is Cameron Project”?
The only way I can get this story out safely is to call it fiction. However, I assure you, it is not. I have written it in the fashion of a movie treatment, thinking this was the best way to disguise its intention. However, things have changed since I wrote this in 2017 and even though it was optioned to be made into a movie, I fear that it was actually optioned in order to be shelved so that this story never sees the light of day. Time is running out, so what you see before you is the act of a desperate man.
This is a warning to all of you out there, something has been unleashed and I must accept responsibility for it. I can only hope that once you have read my confession, that you can forgive me or at least understand how this happened. If you are reading this, you are the recipient of my message in a bottle. Please don’t let all my efforts be in vain. – Cameron
A text that plays significantly on the invisible committee’s concept of desert and also desertion, this is a gloves-off assault on optimism and the hope of saving the world. It asks the question “what does it mean to be an anarchist, or an environmentalist, when the goal is no longer working toward a global revolution and social/ecological sustainability?”
In some ways, this is the equivalent of Nihilist Communism for a green anarchist audience.
Here is part of what John Zerzan had to say about this new title on his radio show on 9.13.11:
“A document of surrender…
Among other points he makes, one is that we just set ourselves up for huge disillusionment if we maintain the illusion that it will change or that we can make the change. It’s kind of a religious myth in his way of looking at it. He says it corresponds to the general myths of progress, be they marxian or whatever. Which I find a little strange, since some of us, and I include the writer, as being situated in the very explicitly anti-progress point of view, which makes it a bit of a stretch to say that it partakes of that whole myth of progress. Maybe on one level, but I think that’s an unfortunate way to put it. And there are other… in parts of this he falls back on odd… I thought, some of these things are… well like… Nature bats last. God I hate that. That’s a typical copout. What does that mean, that there will only be cockroaches left? Sometimes that’s an excuse for not jumping in there. “Well, after all nature bats last”, while nature is being systematically destroyed, as the author very well knows. It’s just really a call for… he makes it clear that he has a comfortable anarchist subculture scene, a nice hip neighborhood scene. And that’s fine for anyone, that’s good. But how he could substitute that for going after it… And you can read this different ways. He’s not saying don’t do anything, he’s just saying “it doesn’t matter”, so why would you do it? And it ends with a lyric from blackbird raum. I won’t read the whole thing but the last two lines are “so ride alone or ride with many others, just ride away as fast as you can.”
Coyotes and Town Dogs
We have become a force greater than geology in determining the future of evolution. It’s our decision whether the charismatic megafauna in the future will still have grizzly bears and great blue whales in it, or whether there will be cockroaches or Norway rats. It gets depressing after a while. That’s why I drink as much beer as I do. If I thought about it all the time I’d go stark, raving mad. But we’ve got to encounter the problem, we’ve got to encounter the magnitude, the enormity of what our generation is doing to the planet. If we confront that I think then we’ve got to ask what can we do about it, how can we begin to deal with it? I mean, do we just give up, go home, turn on the TV, sit back and forget?
If we can see that grizzly bears and mosquitoes and redwoods and algae have value in and of themselves and are important just like we are, then I think we start making the first step. And after you begin to think of other things as having intrinsic value, I think the next step is emotion; to be passionate, to feel.