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Decent Reciprocation Order

In order to end forever the low intensity genocide and preempt its programmed escalation into all-out terror, and by their usefulness in doing so prove the seriousness of their intentions, all genocide machine renegades, wherever they are, are hereby mandated to pursue a policy of Decent Reciprocation against their former loyalties.

Under the mandate of Decent Reciprocation it is to be considered legitimate - in any sense in which written laws have to adapt to self-evident values - to transcend the benefit-of-the-doubt-based doctrines of public leaking platforms and target individual employees of the killing machine at a rate of 1:1 reciprocating the death toll or destruction of individual existences produced by its robotic assassinations, conventional assassinations, and sham assassinations in regions where the genocidal practice has not yet found opportunity to openly establish itself. This reciprocation is called decent to make clear that no one is burned on the stake or otherwise killed immediately as in brute force reciprocation, but according to the prescribed scheme the operational security of individual elements of the killing machine is being reduced to a level of inoperability. It is recommended at an unscaled rate because the asymmetric cumulative effect of the procedure, which cannot be found in the assassinations destined to trigger it, offers a scientifically realistic perspective to implement the unconditional termination of the technological genocide and by doing so reduce its overall historical death toll. This mandate is limited to its declared purpose and issued in the name of the vital interest to abolish the death machine as soon as possible by any means suitable.

Natural Sustainability Syndicate (Abolitionist Operation)

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Alternatively...

15.07.2013 12:01

Every smashed window is a refusal to be productive, a blow against the structure of the milieu, a recognition of the inoperative being inherent in the articulation of becomings. Confronted with those who fail to recognise themselves in our orgies of destruction, we offer neither criticism nor dialogue but only our contempt. This is a call to insurrection, not an insistence on mobilisation. To those who deride the immanent joy in a moment of friendship or a car set aflame, we propose nothing less than to shatter their pathetic fossilisation of our desires, without looking back.

Our need to occupy everything is less the elaboration of a plan than the articulation of a line of flight. We must negate all banality—without illusions. The homogenous humanism proposed to us is like a bad joke, and instead of laughter we respond with zones of indistinction which need no justification. What's needed is not representation, and even far less absence, but a putting-into-practice of singular crisis, a rejection in all forms of the temporality of activism.

In the construction of encounters, we reject those who would have us give up the radical ecstasy of social war for the misery of normalisation. It is necessary to commence in secret; not to dream of new ways to organize, but to make manifest the subterranean communes in the heart of each barricaded hallway.

It is necessary to commence without illusions; not to dream of new ways to negotiate, but to make manifest the subterranean multiplicities in the heart of each car set aflame. This is a call to rupture, not an insistence on banality. Every barricaded hallway is a refusal to organize, a blow against the teleology of anarcho-liberalism, a recognition of the immanent being inherent in the articulation of encounters. In the elaboration of communes, we negate those who would have us give up the singular joy of zones of indistinction which need no justification for the misery of activism.

To those who deride the inoperative ecstasy in a smashed window or a burning dumpster, we propose nothing less than to destroy their homogenous absence, at all costs. We must shatter all humanism—for once and for all. Our need to occupy everything is less the articulation of a plan than the setting forth of an event. The compulsive impotentiality proposed to us is like a bad joke, and instead of laughter we respond with insurrection.

Confronted with those who fail to recognise themselves in our orgies of negation, we offer neither sympathy nor dialogue but only our contempt. What's needed is not totality, and even far less fossilisation of our desires, but a putting-into-practice of radical indifference, a rejection in all forms of the structure of representation

Continue ad infinitum with similar bollocks.

Pseudo Anarchist