Truth Over Tyranny: Biblical wisdom for defeating the Technocrats.
These are my insights for defeating the Transhumanist Technocracy movement, based on the teachings of Rabbi Jonathan Sacks, of blessed memory, on the weekly Bible portion.
One of the more sinister qualities of tyranny is the use by dictator-wannabes of mobs. The globalists made widespread use of mobs when they launched the Covid / vaxx bioweapon, and stole the 2020 US election.
Here are some examples:
They unleashed BLM, Antifa, and other “activists” as street mobs to make residents of neighborhoods fearful and acquiescent.
They merged health organizations and government agencies into a global criminal mob that violates human and civil rights in a contrived “health emergency.”
They let multi-national corporations act as a mob of gangsters in a wealth-confiscation racket called the “great reset.”
The formed world media outlets into a lynch mob to silence dissenters.
They basically tried to turn every left-leaning or liberal person, in every sector of civil society, into a mobster who would impose the rule of the collective. Push the Clot Shot…stuff a ballot box… persecute a “racist”… “transition” a student… and you too can receive protection from the Technocracy.
The globalist demons are very good at bringing out the worst in people. That’s the purpose of a mob: to “legitimately” channel your most base instincts. Their destructive behavior is “legitimate” only because “everyone’s doing it.” They more people the globalists get to “pile on,” the more death and destruction is caused on the planet — and the more the globalists can justify their transhumanist agenda: ‘See how bad humans are? That’s why we need to merge them with machines, so we can program them with ‘correct’ behavior.”
Or course, their definition of “correct” is simply subservience to them. They think they are gods, and entitled to rule the world with their own government. Anybody that challenges their “claim to the throne” is deemed an “enemy of the state,” and punished. That’s why they attempt to eliminate political opponents by any means possible, however indecent, illegal, unethical, or immoral.
It’s also why they attack traditional notions of courage, heroism, and leadership. They especially disparage the idea of the “self-made” man; of the masculine, dominant, God-fearing man who will provide for his family and protect them from harm. The actually fear any person who will serve God and country, and not the government.
They know that such righteous men and women will help bring out the best in people, and not the worst. Such leaders have been doing so since Biblical times. Rabbi Jonathan Sacks talks about how Moses did it, in his commentary on Parashat Vayakhel called “Communities and Crowds.”
https://rabbisacks.org/covenant-conversation/vayakhel/communities-and-crowds/
Rabbis Sacks shows us the distinction the Torah makes between a “crowd” and a “community:”
“(The Torah) uses a single verb, k-h-l, to describe two very different activities. The first appears in last week’s parsha at the beginning of the story of the Golden Calf. ‘When the people saw that Moshe was long delayed in coming down the mountain, they gathered (vayikahel) around Aharon and said to him: get up, make us gods to go before us. This man Moshe who brought us out of Egypt – we have no idea what has become of him’ (Ex. 32:1). The second is the opening verse of this week’s parsha: ‘Moshe assembled (vayakhel) all the community of Israel and said to them: these are the things the Lord has commanded you to do’ (Ex. 35:1).
“These sound similar. Both verbs could be translated as ‘gathered’ or ‘assembled.’ But there is a fundamental difference between them. The first gathering was leaderless; the second had a leader, Moshe. The first was a crowd, the second a community.”
With poor or no leadership, a group of people can easily become a destructive crowd:
“In a crowd, individuals lose their individuality. A kind of collective mentality takes over, and people find themselves doing what they would never consider doing on their own. Charles Mackay famously spoke of the madness of crowds. People, he said, ‘go mad in herds, while they only recover their senses slowly, one by one.’ Together, they act in a frenzy. Normal deliberative processes break down. Sometimes this expresses itself in violence, at other times in impulsive economic behaviour giving rise to unsustainable booms and subsequent crashes. Crowds lack the inhibitions and restraints that form our inner controls as individuals.
“Elias Cannetti, whose book Crowds and Power is a classic on the subject, writes that ‘The crowd is the same everywhere, in all periods and cultures; it remains essentially the same among men of the most diverse origin, education and language. Once in being, it spreads with the utmost violence. Few can resist its contagion; it always wants to go on growing and there are no inherent limits to its growth. It can arise wherever people are together, and its spontaneity and suddenness are uncanny.’
“The crowd that gathered around Aharon was in the grip of panic. Moshe was their one contact with God, and thus with instruction, guidance, miracle and power. Now he was no longer there and they did not know what had happened to him. Their request for ‘gods to go before us’ was ill-considered and regressive. Their behaviour once the Calf was made – ‘the people sat down to eat and drink and then stood up to engage in revelry’ – was undisciplined and dissolute. When Moshe came down the mountain at God’s command, he ‘saw that the people were running wild for Aharon had let them run beyond control and become a laughing stock to their enemies.’ What Moshe saw exemplified Carl Jung’s description: ‘The psychology of a large crowd inevitably sinks to the level of mob psychology.’ Moshe saw a crowd.”
But with proper leadership, a group of people can become a productive community:
“The Vayakhel of this week’s parsha was quite different. Moshe sought to create community by getting the people to make personal contributions to a collective project, the Mishkan, the Sanctuary. In a community, individuals remain individuals. Their participation is essentially voluntary: ‘Let everyone whose heart moves them bring an offering.’ Their differences are valued because they mean that each has something distinctive to contribute. Some gave gold, other silver, others bronze. Some brought wool or animal skins. Others gave precious stones. Yet others gave their labour and skills.
“What united them was not the dynamic of the crowd in which we are caught up in a collective frenzy but rather a sense of common purpose, of helping to bring something into being that was greater than anyone could achieve alone. Communities build; they do not destroy. They bring out the best in us, not the worst. They speak not to our baser emotions such as fear but to higher aspirations like building a symbolic home for the Divine Presence in their midst.
“By its subtle use of the verb k-h-l, the Torah focuses our attention not only on the product but also the process; not only on what the people made but on what they became through making it. This is how I put it in The Home We Build Together: ‘A nation – at least, the kind of nation the Israelites were called on to become – is created through the act of creation itself. Not all the miracles of Exodus combined, not the plagues, the division of the sea, manna from heaven or water from a rock, not even the revelation at Sinai itself, turned the Israelites into a nation. In commanding Moshe to get the people to make the Tabernacle, God was in effect saying: To turn a group of individuals into a covenantal nation, they must build something together.”
Freedom is achieved in a society by collaborative effort, not mob rule:
“Freedom cannot be conferred by an outside force, not even by God Himself. It can be achieved only by collective, collaborative effort on the part of the people themselves. Hence the construction of the Tabernacle. A people is made by making. A nation is built by building.”
I would add this:
Leadership is needed in all sectors of society. That’s why it is vital that we have officials promoting constructive, and not destructive, policies at all levels of government.
Yet it is at the grass-roots level that leaders have the highest impact. The family and the community are the foundation of a free society. That’s why we must strive to be good dads, good moms, and good neighbors. That’s how we encourage each other to unleash the good within us, and not the bad.