A-Infos (en) Spaine, Regeneracion - Sketches for a New Thinking (I): Revolution and Freedom of Worship (ca, de, it, pt, tr)[machine translation]

By Static Week --- If God is dead, what has replaced Him? Faced with 
this question, Nietzsche himself would tell us that the "Overman" is 
what has replaced God. The "Overcoming of Man": the "man" (understood as 
"the human¹"), now as "Transcended Humanity," has developed enough tools 
to shape and write its future from the present according to its own will 
to power. Yet, is this really the situation we find ourselves in? Is 
this the reality behind the death of God? Behind the overcoming of 
dogma? Beyond a "humanism" that speaks of Human Rights while violating 
them in practically every corner of this world?

Unfortunately for us all, nothing could be further from the truth. The 
"Overman," the "Overcoming of Man" (which is none other than the 
"Overcoming of Humanity"), lies in becoming aware of the will to do 
everything we are prepared to do. In acquiring the true human virtue of 
being Human: beyond our humanism.

Faced with this reality, my good friend and comrade Lusberth, in one of 
our random conversations about various issues, told me: "Religion is one 
thing, spirituality is another." And here is where I wanted to arrive: 
to what extent does spirituality itself, beyond dogma, perhaps offer a 
deep, internal, and satisfying understanding of the will to power? To 
what extent is the "Overcoming of Humanity," the "Superhumanity," if you 
will allow me the boldness, capable of transgressing its own limits and 
going further toward the building and achievement of a New World?

We see such worlds today both in Mexico (specifically Chiapas), where 
the EZLN² "still and always resists the invader," and in Syrian 
Kurdistan (specifically Rojava), where a twenty-first-century revolution 
is taking place thanks to the tools of resistance granted by Democratic 
Confederalism. All of this, in both cases - as well as in many other 
cases closer to us³, or even unknown to us - is carried out by heroic 
and anonymous entities that show us that a new world is possible today. 
That a tomorrow from the past is being built in the present.

Of course, the construction of a new and better reality will always 
involve good and bad moments, successes and mistakes; a series of 
internal contradictions that, beyond the moment in which they occur, 
must be overcome. For a French woman or man at the end of the eighteenth 
century, making the Revolution and storming the Bastille in 1789 also 
meant an entire journey through uncertainty and "unreality," bathed in a 
constant "And now what?" - filled with contradictions and governments of 
despotic and reactionary tyrants against whom one had to rebel again. 
All of this is part of that great living being that is the revolution - 
that, without a doubt.

Nevertheless, in both present and past revolutions (we will speak of 
Russia in due time), we find examples not only of fully revolutionary 
practices4 but also of elements traditionally considered "reactionary" 
that serve the people. I refer here to the place occupied by certain 
members of religious estates or those linked to religion itself 
(considered by that Great Bearded One as the Opium of the People), who 
know their role in the Revolution5. I point here to two cases cited by 
George Woodcock in his text Dawn of Anarchism6: Winstanley and Roux. 
Both were religious; the latter was also a priest. Winstanley, a staunch 
fighter of the Digger movement during the English Revolution, said:

"God is nothing other than the incomprehensible spirit of reason. Where 
does reason reside? It resides in the depths of every creature according 
to the nature and mode of being of the creature itself, but supremely in 
man. Therefore, man is a rational creature (...). This is the kingdom of 
God within man."

In the case of Roux, priest and member of the Enragés during the French 
Revolution, we see7:

"Before leaving prison, Louis[Louis XVI], seeing that Roux was a priest, 
asked him if he could entrust him with his will. Roux coldly replied: 'I 
am only here to take you to the scaffold.' And yet, the man who looked 
with satisfaction upon the king's execution as a living manifestation of 
authority had to later protest from his own prison cell against the 
brutalities that the Terror inflicted upon men and women whose only 
crime was the rank into which they were born. (...) Roux was brought 
before the revolutionary tribunal and, convinced that his death was 
inevitable, mocked the guillotine by painfully taking his own life. 'I 
do not complain of the tribunal,' he said before dying; 'it has acted 
according to the law. But I have acted according to my freedom.' To die 
placing freedom above the law was the death of an anarchist."

And so, both then and now, there are "servants of God" who, having 
understood the message of Christ, the message of the Qur'an8, the 
message of any sacred (and revolutionary) text worthy of the name, put 
themselves at the service of the Revolution for their people: "A 
shepherd must be with his flock." Thus it is those who possess a strong 
spirit - disciplined, self-disciplined, organized, and consistent - who 
stand with their people. I speak of today's Base Believers9, of those 
Zapatista priests who in the 1990s put themselves at the service of the 
people of Chiapas, of those Muslims in Rojava who are fighting reaction 
alongside their own, alongside their people. I speak of the example of 
so many heroic and anonymous entities I know little about but who are 
always there; standing firm, against wind and tide, like an unyielding ship.

It is them I refer to: those people are mine, they are my people. And 
they are the ones I want at my side on the day of the Revolution. 
Because they are people who have truly understood what Human Overcoming 
means - beyond any dogma and institution whose doctrine oppresses rather 
than liberates. They have understood the message, absorbed it, delved 
into it. These people are my brothers and sisters, and with them remains 
all the work of the Revolution.

These words are written by someone agnostic, who doubts the existence of 
God, who is unable to see a God with a human face in the sky because 
they already see Him in every moment, in every detail. Within me and 
everywhere. God is Everything, omnipotent and omnipresent, and perhaps 
it is something so simple and at the same time so complex to understand 
that even today we do not fully comprehend it. In the spirit dwells the 
will to power, and the will to power dwells in the spirit. In our 
spirit: because we carry a New World in our hearts, and that world is 
growing right now. In this very moment.

We must not fear ruins, for they are always the foundations of something 
new: yet to be built.

¹ We also refer here to women, to any person in their human condition. 
Authors generally speak within the historical and social limits of their 
time.
² Ejército Zapatista de Liberación Nacional.
³ Such as the FAGC (Federación Anarquista de Gran Canaria).
4 And when I speak of Revolution, I also speak of Freedom, as well as of 
Equality and Fraternity.
5 I could mention other little-studied examples here. Among them, an 
interesting medieval precedent in Dulcino stands out. See as an 
audiovisual approach.
6 Full text here.
7 George Woodcock, Dawn of Anarchism, pp. 20-22.
8 Salvador Gómez Nogales, "Eastern Wisdom and Arab Philosophy," in 
Andrés Martínez Lorca (ed.), Essays on Philosophy in Al-Andalus (2017), 
pp. 162-163: "(...) The text of our Muslim compatriot Ibn ?Arabi can 
summarize everything said: There was a time when I reproached my 
neighbor if his religion was not close to mine. But my heart is capable 
of becoming all forms: it is a meadow for gazelles, the cell of a 
Christian monk, a temple for idols, the tablets of Mosaic Law, the 
volume of the Qur'an. I profess the religion of love. And wherever the 
mount turns, love is my creed and my faith."
9 Those who follow the purest (and thus less adulterated, less 
instrumentalized) teachings of faith.

Bibliography:
Gómez Nogales, S. "Eastern Wisdom and Arab Philosophy," in Andrés 
Martínez Lorca (ed.), Essays on Philosophy in Al-Andalus (2017), pp. 
143-165.
Woodcock, G. Dawn of Anarchism.

https://regeneracionlibertaria.org/2022/04/06/esbozos-para-un-nuevo-pensar-i-revolucion-y-libertad-de-culto/?utm_source=chatgpt.com
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