Table Of ContentATA SSA:
R AD·
E
INGS
IN
Eco
EXTREM·
ISM
Atassa #1
2016
licensed under creative commons
(!)@@
Ardent Press
(an imprint of LBC Books)
Berkeley, CA
LBCbooks.com
Presentation the editors
The Flower Growing Out of the Underworld:
An Introduction to Eco-extremism
Abe Cabrera 3
The spilling of blood on the paths of"absolute truth"
Orkelesh 13
Apostles and Heretics John Jacobi 15
ITS:The Invisible Menace Rc;�rcsi<Sn 35
Sighs Lunas de abril 43
Lessons Left by the Ancients:
The Battle of Little Big Horn Rcgrcsi<S11 47
The Return of the Warrior
Ramon Elani 53
Atassa: Lessons of the Creek War ( 1813-1814)
Abe Cabrera 77
The Seris, the Eco-extremists, and Nahualism
Hast Hax 105
(Roma Infernetto-"Shit World")
To Profane and Devour
A member of the Memento
Mori Nihilist Sect 111
Rcgrcsi6n #3 Editorial 115
Indiscriminate Anarchists Seminatore 119
Today XXV//X 141
Surviving Civilization:
Lessons from the Double Lives of Eco-extremists
Rcgresi611 145
To the Mountains Lunas de abril 153
Kaczynski'sAnti-Tech Revolution:Why and How;
A Critical Assessment S. 159
The Singing River anon 177
Presentation
Atassa is the Muskogee word for "war club." The atassa was the
symbol of the Red Sticks, a faction within the Muskogee or
Creek nation that from 1813 to 1814 fought against the en
croachment of white settlers on their lands in what is now the
states of Georgia andAlabama in the present-day United States.
For us, it is a symbol of a war that came too late, too late to save
their sacred ground and rhythm of life, too late to fight the mass
of invaders who would transform the land into something unrec
ognizable. Nevertheless, the war was fought, because their instincts,
and arguably the land itself, demanded it.
Eco-extremism has no presence in the United States or in
the English-speaking world. It started in Mexico as an illegalist
tendency, not at all concerned with proselytism or popularity, and
has since spread to other countries to the South and in a cer-
tain form to Europe. Those involved in this journal are thus not
eco-extremists, and we don't advocate that anyone consider this
journal an exhortation to action or advocacy for illegality. Like
the corridos (ballads) also coming from the South celebrating the
actions of figures of the drug trade, we are here to "tell it like it is,"
not changing anything or condemning any of these actions since
we don't find that attitude particularly helpful. Like the narco
corrido, our only message is: "This exists, and you have to think
about it, whether you like it or not."
We hope that our little labor will serve to inform and inspire
a different perspective in the Anglophone reader.
With Wild Nature on our side.
the editors
The Flower Growing
Out of the Underworld:
An Introduction to Eco-extremism
Abe Cabrera
Una salus victis nullam sperarc sa/11tc111. (The one hope of the con
quered is to not hope for salvation.)
--Virgil, T71c Aeneid
If death comes we will keep destroying tlii11,f!,s in lzell; dis,gustin,I!, world, I
will laugh as I see you falli11g, in this eternal c01!fro11tatio11 ...
--Eleventh Communique of the
Individualists Tending Toward the Wild, 2016
Eco-extremism is one of the newest schools of thought in our
time, but more than a school of thought, it is a plan of action, an
attitude of hostility, and a rejection of all that has come before it
in techno-industrial society. Born out of various radical ideologies
such as animal liberation, insurrectionary anarchism, anarcho
primi tivism, and the neo-Luddism ofTheodore Kaczynski, it has
germinated and sprouted forth into something entirely other:
into a love poem to violence and criminality; a radical ecologi
cal vision where hope and humanism are overcome by the barrel
of a gun, the explosion of the incendiary device, and the knife
stalking human prey in the darkness. All of its true adherents are
currently unknown. It is not an ideology that was formed in the
academy or even in alternative political spaces. Its writings can
only be found (some would say ironically) on anonymous sites
on the Internet. Eco-extremism was formed in the shadows, and
will remain there, a clandestine threat until all eco-extremists are
captured or killed ... that is, until others take their place.
Shortly after I wrote my essay in Rit11al Magazine, "Towards
Savagery: Recent Developments in Eco-Extremist Thought in
Mexico," the main group described in that essay, Reacci6n Salvaje
(Wild Reaction) disbanded (in August 2015), citing a new stage of
their struggle and development. Many of the websites that I used
for my research also went silent or announced their end.Nev-
3
ertheless, eco-extremist rumblings could be heard in the south,
echoed via the news stories on the Internet. Groups such as the
Pagan Sect of the Mountain committed attacks in Mexico State
and other parts of that country, using the same rhetoric against
the "hyper-civilized," and without concern for morality and mass
technological society. One of the main journals of eco-extremism,
Regresi6n, continued to be published out of Mexico.
By January of 2016, new eco-extremist websites and even
an extensive video documentary on eco-extremism emerged
online. By the end of the month, the First Communique of the
re-founded Individualists Tending Toward the Wild (Individualistas
Iendiendo a lo Salvaje, ITS) was issued on the main eco-extremist
website, M aldici6n Eco-extremist a, as well as on anti-authoritarian
news outlets. Soon, it began to emerge that the continuation of
ITS had spread to other countries, namely, Chile, Argentina, and
later Brazil, along with allied Nihilist Terrorist groups in Italy.
Eco-extremist texts have been translated into languages rang-
ing from Spanish and English to Turkish, Czech, and Romanian.
Eco-extremist actions in the last calendar year have ranged from
arson, bomb threats, indiscriminate bombings, to the murder of a
scientific worker at Mexico's largest university. To our knowledge,
no one has yet been arrested or investigated for these crimes.
Recent eco-extremist theory has emphasized action above his
torical study and theory. Much of the polemical energy earlier this
year was consumed by a defense of"indiscriminate attack:" that is,
bombing, shooting, arson, etc. that does not take into account in
nocent bystanders, but strikes at a target regardless of what collat
eral damage might result. Other issues of contention have been the
relationship between nihilism (the idea that ITS and other eco
extremists do not believe in a future and fight in the here and now
for no particular strategic goal) and egoism, primitivism, animism/
paganism, and individualism. In what follows I will discuss essential
terms and concepts that I hope will clarify eco-extremist language
and rhetoric. It should be noted at the outset that eco-extremism
does not aim for absolute clarity for the impartial observer, but
rather seeks to stimulate afiinity in those who are similarly at odds
with technolot,'Y, artificiality, and civilization.
Eco-extremism is a tendency that seeks to recover the wild.
It exalts one's ancestral warrior instincts and declares war on all
that is civilized. Eco-extremism is embodied in individual eco
extremists hiding in plain sight who emerge with cold ferocity at
the opportune time. The eco-extremist is an individualist in that
he defies the prohibition of the collective or community, any com
munity, to fight, injure, maim, or kill. No collective has the author
ity to tell him or her what to do, as they have all forfeited their
(non-existent) authority with their continuous war against Wild
Nature.Along with the renunciation of the collective is a renun
ciation of hope or any "future primitive." Eco-extremists believe
that this world is garbage, they understand progress as industrial
slavery, and they fight like cornered wild animals since they know
that there is no escape. They look death in the eye, and yell, "Hoka
Hey!" (Today is a good day to die.)
Eco-extremism is violent resistance that mimics the reflexive
reaction ofWild Nature itself against what seeks to alienate and
enslave all living and inanimate things. It is against the artificial
ity of modern society, and all that subjugates human instinct to a
"higher end."
Let us, however, start to define our terms.
Wild Nature: Wild Nature is the primary agent in em-extremist
war. The philistines oppose the invocation ofWild Nature as
atavism or superstition, but they do so merely out of their own
domestication and idiocy. Wild Nature is all that grows and is
manifested on the planet in animate and inanimate objects, from
pebbles to oceans, from microorganisms to all of the flora and
fauna that have developed on Earth. It also encompasses all of the
stars, galaxies, moons, suns, meteors, etc. More specifically, Wild
Nature is the acknowledgement that humanity is not the source
and end of physical and spiritual reality, but merely a part of it,
and perhaps not even a major part. Eco-extremism, insofar as it
thinks about epistemology at all, is based on realism as governed by
our animal senses and instincts. As Chahta-Ima stated in his essay,
"What do we n1ean when we say, 'nature'?":
Nat11re exists beca11se the h11111a11 111i11d is I/leak a11d limited. It is
mortal, it is made efflcsh, ,md 11lti111ately this is its limit, evm if we
can't see it. It�' playi11g a game fllith the rest <!f existence, and it will
lose. The existence <!f 11at11re is the limit qf tho11ght. It is the fact that
all things arc not for 11s, 011r tlio11ghts do 11ot make things: the things
are there for the taking, a11d wo11ld be there witho11t 011r intervention.
5
