When Christ said to human beings: “be yourselves, perfection is in you!” he launched a superb phrase that is the supreme synthesis of life.

It is useless that the bigots, theologians, and philosophers do their utmost with deceitful and dialectical sophisms to give a false interpretation to Christ’s words. But when Christ speaks this way to human beings, he disavows his entire calling to renunciation, to a mission, and to faith, and all the rest of his doctrine collapses miserably in the mud, knocked down by he himself. And here, and here alone, is Christ’s great tragedy. Let human beings open their misty eyes in the blinding sun of this truth, and they will find themselves face to face with their true and laughing redemption.

This is the ethical part of individualism, neither romantically mystical nor idealistically monastic, neither moral nor immoral, but amoral, wild, furious, and warlike, that keeps its luminous roots voluptuously rooted in the phosphorescent perianth of pagan nature, and its verdant foliage resting on the purple mouth of virgin life.

To every form of human Society that would try to impose renunciations and artificial sorrow on our anarchic and rebellious I, thirsting for free and exulting expansion, we will respond with a roaring and sacrilegious howl of dynamite.

To all those demagogues of politics and of philosophy that carry in their pockets a beautiful system made by mortgaging a corner of the future, we respond with Bakunin: Oafs and weaklings! Every duty that they would like to impose on us we will furiously trample under our sacrilegious feet. Every shady phantom that they would place before our eyes, greedy for light, we will angrily rip up with our daringly profaning hands. Christ was ashamed of his own doctrine and he broke it first. Friedrich Nietzsche was afraid of his overhuman and made it die in the midst of his agonizing animals, asking pity of the higher man. But we are neither afraid nor ashamed of the liberated Human Being.

We exalt Prometheus, the sacrilegious thief who stole the eternal spark from Jove’s heaven to animate the man of clay, and we glorify Hercules, the powerful, liberating hero.

Pagan nature has placed a Prometheus in the mind of every mortal human being, and a Hercules in the brain of every thinker. But morality, that disgusting enchantress of philosophers, peoples, and humanity, has glorified and sanctified the vulture exalting it as divine justice, and divine justice, which Comte humanized, has condemned the Hero.

The Plowman and the thinker have trembled before this baleful phantom and courage has remained defeated under the enormous weight of fear.

But anarchist individualism is a brilliant and fatal torch that casts light into the darkness in the realm of fear and puts to flight the phantoms of divine justice that Comte humanized.

Individualism is the free and unconstrained song that reconnects the individual to the eternal and universal pan-dynamism, that is neither moral nor immoral, but that is everything: Nature and Life! What is Life? Depths and peaks, instinct and reason, light and darkness, mud and beauty, joy and sorrow. Disavowal of the past, domination of the present, longing and yearning for the future.

Life is all this. And all this is also individualism. Who seeks to escape Life? Who dares to deny it?

The Social Revolution is the sudden awakening of Prometheus after a fall into a faint of sorrow caused by the foul vulture that rips his heart to shreds. It is an attempt at self-liberation. But the chains with which the sinister god Jove had him chained on the Caucasus by the repugnant servant Vulcan cannot be broken except by the Titanic rebel Hero, son of Jove himself.

We rebel children of this putrid humanity that has chained human beings in the dogmatic mud of social superstitions will never miss bringing our tremendous axe blow down on the rusty links of this hateful chain.

Yes, we anarchist individualists are for Social Revolution, but in our way, it’s understood!

The revolt of the individual against society is not given by that of the masses against governments. Even when the masses submit to governments, living in the sacred and shameful peace of their resignation, the anarchist individual lives against society because he is in a never-ending and irreconcilable war with it, but when, at a historical turning point, he comes together with the masses in revolt, he raises his black flag with them and throws his dynamite with them.

The anarchist individualist is in the Social Revolution, not as a demagogue, but as a inciting element, not as an apostle, but as a living, effective, destructive force...

All past revolutions were, in the end, bourgeois and conservative. That which flashes on the red horizon of our magnificently tragic time will have for its aim the fierce socialist humanism. We, anarchist individualists, will enter into the revolution for an exclusive need of our own to set fire to and incite spirits. To make sure that, as Stirner says, it is not a new revolution that approaches, but rather an immense, proud, reckless, shameless, conscienceless crime that rumbles with the lightning on the horizon, and beneath which the sky, swollen with foreboding, grows dark and silent. And Ibsen: “There’s only one revolution I recognize—that was truly, thoroughly radical—... I’m referring to the ancient Flood! That one alone was truly serious. But even then the devil lost his due: you know Noah took up the dictatorship. Let’s make this revolution again, but more thoroughly. It requires real men as well as orators. So you bring on the roaring waters, I’ll supply the powder keg to blow up the ark.”

Now since dictatorship will be—alas!—inevitable in the somber global revolution that sends its bleak glow from the east over our black cowardice, the ultimate task of we anarchist individualists will be that of blowing up the final ark with bomb explosions and the final dictator with Browning shots.
The new society established, we will return to its margins to live our lives dangerously as noble criminals and audacious sinners! Because the anarchist individualist still means eternal renewal, in the field of art, thought, and action.

Anarchist individualism still means eternal revolt against eternal sorrow, the eternal search for new springs of life, joy and beauty. And we will still be such in Anarchy.

Und weil der Mensch ein Mensch ist
Drum hat er Stiefel im Gesicht nicht gern
Er will unter sich keine Sklaven sehen
Und über sich keine Herren

And because man is man
That's why he doesn't like boots on his face
He doesn't want to see slaves beneath him
And no masters above him

* Self-Alienation *

Yes; there are suggestive things in Individualism. Socialism annihilates family life, for instance. With the abolition of private property, marriage in its present form must disappear. This is part of the programme. Individualism accepts this and makes it fine. It converts the abolition of legal restraint into a form of freedom that will help the full development of personality, and make the love of man and woman more wonderful, more beautiful, and more ennobling. Jesus knew this. He rejected the claims of family life, although they existed in his day and community in a very marked form. ‘Who is my mother? Who are my brothers?’ he said, when he was told that they wished to speak to him. When one of his followers asked leave to go and bury his father, ‘Let the dead bury the dead,’ was his terrible answer. He would allow no claim whatsoever to be made on personality.

The inveterate doctrinaires who call themselves free-thinkers have yet another reason for making theoretical, anti-religious propaganda a prerequisite for practical activity. For the most part they are bad revolutionaries, simply vainglorious egotists and cowards. Moreover, by their social position they belong to the educated classes, and they very much cherish the comfort and refined elegance, and the gratification of intellectual vanity, with which the life of those classes is filled. They understand that a popular revolution, by its nature and objective, is crude and unceremonious, that it will not hesitate to destroy the bourgeois world in which they live so well. Therefore, aside from the fact that they have no intention whatsoever of inflicting upon themselves the great inconveniences that accompany honest service to the revolutionary cause, and have no desire to provoke the indignation of their less liberal and audacious but still valued patrons, admirers, friends, and colleagues, with whom they share education, worldly ties, refinement, and material comfort, they simply fear and do not want such a revolution, which would pull them down from their pedestal and suddenly deprive them of all the advantages of their present position.

But they do not want to own up to this, and they feel compelled to shock the bourgeois world with their radicalism and to draw the revolutionary youth, and if possible the people themselves, behind them. How is this to be done? They must shock the bourgeois world but not anger it, and they must attract the revolutionary youth but avoid the revolutionary abyss! There is only one way: to direct all of their pseudo-revolutionary fury against the Lord God. They are so sure of his non-existence that they do not fear his wrath. The authorities are another matter – authorities of any kind, from the tsar to the last policeman! The rich and powerful are another matter, too, from the banker and the tax farmer to the last kulak merchant and landowner! Their wrath might make itself felt all too painfully.

On the strength of such reasoning, they declare relentless war on God, in the most radical fashion rejecting religion in all its forms and manifestations and fulminating against theology, metaphysical fantasies, and all popular superstitions in the name of science – which, of course, they carry in their pockets and sprinkle into all their verbose screeds. At the same time, however, they treat with extraordinary delicacy all the political and social powers of this world, and if, compelled by logic and public opinion, they do allow themselves to reject them, they do it so courteously and mildly that one would have to have a very stern temper to get angry at them, and they invariably leave loopholes and express the hope that those powers can be reformed. Their capacity for hoping and believing in them is so great that they even suppose it possible that our Governing Senate will sooner or later become the organ of popular liberation.

ఆ తప్పూ నేనే... ఈ ఒప్పూ నేనే... తప్పొప్పులు తగలెట్టే నిప్పూ నేనే

ā tappū nēnē... ī oppū nēnē... tappoppulu tagaleṭṭē nippū nēnē

I am the wrong... I am the right... and I am the fire which burns down the wrong and the right

తరలివచ్చినవారి తరువానులు తెరలివాటులయ్యిరేల!
తుకాటనాటివాళి తరువానులు తెరలెదురులయ్యిరేల!

taralivaccinavāri taruvānulu teralivāṭulayyirēla!
tukāṭanāṭivāḷi taruvānulu teraledurulayyirēla!

How have the descendants of (Aryan) immigrants become nationalists?
and how have the descendants of the natives become "anti-nationals"?

The only thing “free” about so-called free time is that it doesn’t cost the boss anything. Free time is mostly devoted to getting ready for work, going to work, returning from work, and recovering from work. Free time is a euphemism for the peculiar way labor, as a factor of production, not only transports itself at its own expense to and from the workplace, but assumes primary responsibility for its own maintenance and repair.

It is disgraceful to live at the cost of one’s self-respect. Self-respect is the most vital factor in life. Without it man is a mere cipher. To live worthily with self-respect one has to overcome difficulties. It is out of hard and ceaseless struggle alone that one derives strength, confidence and recognition.

There is nothing so precious to man in life as self-respect and basic human rights.

The thing we in India have to think of is this—to remove those social customs and ideals which have generated a want of self-respect and a complete dependence on those above us,—a state of affairs which has been brought about entirely by the domination in India of the caste system, and the blind and lazy habit of relying upon the authority of traditions that are incongruous anachronisms in the present age.

I wanted people to start by respecting themselves: Everything else follows from that.