THE ESSENTIALIST MANIFESTO

The Essentialist Manifesto

by The Fascifist
1st of January, 2022

In the beginning was the mind, and the mind was with power, and the mind was
the power. All authority was derived through the mind and without the mind was no
order made manifest. In the mind was the will, and the will was the rule of the state. And
the state ruled over the chaos, and the chaos failed to rise against it.

I. Sovereigns and Servants

Since the loss of paradise, the history of humanity has been a perpetual struggle
for life and purpose. In the face of his own mortality and uncertainty, man had
determined for himself needs, both temporal and transcendental, that he strived to
secure both for himself and for his fellow man. Within this context, there manifested a
relationship between the minds of men that organically developed a universal principle
of hierarchy. There are minds that lead and minds that follow. Parent and child, elder
sibling and younger sibling, teacher and student, dominant friend and subservient
friend, or in simple terms, leader and follower, have stood together in dutiful solidarity.
This leader-follower distinction is the principle of sovereignty through service that has
bound together the minds of every collective will, united in common struggle against all
sources of harm and decay. Struggles between the contrary wills of individual minds
and collective minds alike have been the cause of both the rise and decline of
civilization. In each instance of existential contradiction, minds have exerted will power
until the subordination or destruction of all contrary wills was achieved.

Throughout history, one finds almost everywhere a complex arrangement of

society in various orders for the cause of maintaining a general will of sovereignty
through service. Like the human body, society is built up from many members each with
their own functions of service for the welfare of the whole. The feet and legs give the
whole body the ability to walk. The hands and arms provide it the ability to work. The
eyes provide the blessing of sight, the mouth for speech and the ears for hearing. Every
organ in the human body works in harmony to optimize and maintain the health and
wellbeing of the whole. Should any member develop its own will against the organic
whole, one can but only describe such a phenomena as a “cancer”. Although every
collective organ has its distinct function in the body, every stem cell has the dynamic
ability to develop into a wide array of duty dedicated cells. In other words, while sub
groups within a unified collective might be rigid, individual cells may enjoy a greater
mobility. Like the human body, society too is built up of smaller groups that play their
given and organic roles in maintaining the well being of the whole. All professions find
their meaning through service towards the sovereignty of the whole. Productive work is
the bread by which society nourishes itself and by which the state both shapes and is
shaped as a result of the general consciousness of the whole. The modern bourgeois
social order, which has grown out of the ruins of the old feudal order, is built upon the
presuppositions and axioms of 17th century Liberalism and its various political
movements. Though it may claim otherwise, it has not done away with class
antagonisms but has merely managed to produce a dialectical order that is divided by
ever splitting factions within general open society and yet it is united and ruthlessly
guarded by oligarchs that hide behind their mass of capital at the summit of private
society. The proletariat is left disenfranchised and oblivious to the world of the latter
feeling only the final consequential effects of any and all decisions and policies once
they are implemented. Like a parasite that weakens its host in order to exploit and
extract the life force of the member organs of the human body, this plutocratic oligarchy,
which preaches a gospel of “democracy” and “human rights”, exploits and weakens the
life and health of all servants of the sovereign. The productive forces only serve the
sovereign whole in so far as these parasitic elements can profit and remold society in
accordance with their own private interests. The final result of this reality is a premature
decline of society from within thereby resulting in the inability for minds to develop a
higher general consciousness. This means a significant loss of ability to develop a
common will to struggle for life and purpose. The solution, thus, is found in eliminating
these parasites which obscure and undermine the relational principle between
sovereign and servant. If the bourgeois society of today has caused the proletariat to
lose sight of this principle, then it is not only enough to remove these parasites from the
body, but to reeducate the mind in how to live a healthy life and what habits are good
and necessary for the maintenance of this body of the new man.

During the Middle Ages, there sprang up the beginnings of a new consciousness
directed towards the changing social and economic conditions of that time. By the 16th
century, an acute awareness of the rapid developments that would soon usher in a new
epoch was felt in some of the intellectual circles of various professions. The age of
exploration brought new horizons through the discovery of the Americas and later
Australia and New Zealand. New markets began to open as new impulses for the
acquisition of resources sprang forth leading into the age of worldwide colonialism for
many European imperial powers. The Feudal system of industry in which industrial
production was monopolized by guild syndicates was in need of modernizing with the
developing circumstances. One of the consequences of the old system failing to catch
up with the industrial revolution, was that modern industry was quickly falling into the
hands of an even smaller capitalistic and plutocratic elite. This phenomena not only
concentrated capital and power to the detriment of both sovereigns and servants, but
led to a clear exploitation of labor on a level never before seen in history. Unfortunately,
the remedy to this problem would take about two centuries to manifest. Nonetheless it
was realized by the end of the 19th and beginning of the 20th century.
 The key to restoring the symbiotic harmony of sovereignty through service was to
be found in the modern ethical social state through physiocracy and corporatism.
Emperor Napoleon III, in his most famous book, L’extinction du paupérisme (1844),
which was a study of the causes of poverty in the French industrial working class,
provided proposals on eliminating poverty. His conclusion was as follows:

“The working class has nothing. It is necessary to give them ownership. They have no
other (socio-economic) wealth except for their own labor. Thus, it is necessary to give
them work that will benefit all of society… As things stand, they are without rights and
without a future; it is necessary, thus, to give them rights and a future and to raise them
in their own eyes by association, education and discipline.”

II. Workers and Essentialists

The lack of appropriate regulations to match the unbridled development of

markets under laissez-faire capitalism have revealed the true nature of the so-called
“hidden hand of the free market”. The generation of capital tends to always accumulate
and lead to private monopolies whenever a state does not sufficiently and proactively
regulate the market. When this socio-economic phenomena is left unchallenged, great
profits are made by a small group of financial elites and their immediate agents and
clients, however, for the vast majority of people in society, especially for the working
class, only ever growing poverty accompanies them in their future.

Wage-labor does not create any property for the worker. It creates capital, which
is to say, a substitution for real property, that in the end exploits wage-labor and robs the
worker of what is rightfully his own. Wage-labor, like quicksand, only drowns the worker
in further misery. It allows him to make no headway in any of his personal or social
needs, but only prepares him for a perpetual cycle of fresh exploitation. With the
exploitation of the individual worker, comes also the exploitation of every worker and, in
the end, the vampiric degeneration of society as a whole via a culture of normalized
exploitation. When the worker is robbed of his property through the exploitation of his
productive labor, the antagonism between capital and wage-labor is revealed. Capital is
not merely a personal economic power, but even more than that, it is a coercive social
power. When, therefore, capital is subordinated under the state’s authority and rule, it is
no longer beholden to the will of powerful private interests. The contradiction between
private and public property is resolved and all citizens are enfranchised once again to
enjoy the fruits of their own labor through the ultimate emancipation of personal
property.

However, under the current conditions, there is no mechanism by which this can
occur. As things currently stand, wage-labor continues to be an unyielding illness in
society. The average price of wage labor is the minimum wage, which is to say, the
quantum of the means of subsistence which is absolutely requisite to keep the worker in
bare existence as a worker. What the worker is thus able to appropriate for himself by
his own work suffices only to reproduce and continue his bare existence. Since such a
worker only lives and works in order to increase the capital of others, the Essentialists
demand that all capital that is generated be fairly transferred back to every worker who
has earned his right to personal property. This is to say, the full fruits of his labor in the
form of a living wage that guarantees the most basic social needs that are going to be
outlined by the future Essentialist State. For he who works, should eat and eat well
indeed.

So what do the Essentialists advocate for ultimately in relation to all workers?

The immediate aim of the Essentialists is the formation of a worker state that shall
subordinate all interests and intrigues under its own proactive will. The acquisition of
political power must result in the overthrow of any and all systems and interests that are
hostile towards the Essentialists’ aims in uplifting the worker and protecting his labor
from any and all exploitation.The subordination of existing property relations marks the
primary basis by which the Essentialist cause operates. This view is not based on any
theoretical idea, but rather on the observable realities regarding the changes property
relations have gone through historically as a result of ever changing historical
conditions. Through the subordination of existing property under the state, the
Essentialists seek to put an end to a system of production and appropriation of products
that are based on private parasitical behaviors. This is to say the exploitation of the
masses by a powerful few. One can summarize the theory of the Essentialists in a
single sentence as follows: The subordination of all property under the state.

Essentialism does not advocate for the abolition of the right to acquire personal
property as the fruit of a man’s own labor, nor does it advocate for the abolition of the
right to acquire private property as the fruit of a man’s own enterprise; but what it does
advocate for is a social duty to look after the wellbeing of every worker so that
productive labor is sufficiently rewarded with the social and economic benefits that the
worker has duly earned.

Consequently, this means that any entrepreneur with a private enterprise is given
incentives, duties, mandates, and consequences by the state that appropriately benefit
and look after every worker that partakes in his enterprise. The worker shall look to the
state to protect him and his labor, and in turn, the state shall mediate all discourse
between employer and employee. Corporate syndicates will be set up to facilitate this
process in order to assure the manifestation of an organic cooperative economy that is
fortified against the threat of cancerous and parasitical private interest groups harmful to
the welfare of the worker, the state and the symbiotic worker state as a whole.
The Essentialists have no other aim or interest besides the collective wellbeing of every
citizen of the Essentialist state starting first and foremost with the productive worker. For
this cause, Essentialists demand all economic activity and progress be subordinated to
the demands of the Essentialist state. The proclamation is, thus, that the economy
should serve the workers rather than the workers serve the economy.
The Communists once spoke of “workers seizing the means of production”. In doing so,
they implied a false dichotomy between the “workers” and the “means of production”. In
the minds of the Essentialists, however, no such dichotomy exists. The workers
themselves are the means of production and it is the Worker State that shall seize the
workers! What does this mean? It should be repeated here again that the Essentialists
do not view the machinery that produces all products and commodities as the means of
production, but rather, the Essentialists view the workers themselves as the means of
production. For even all machines would not produce anything if not first created by the
ingenuity of a human thinker who devised the machinery in the first place. Nor would
these machines continue to produce what they produce if not operated and maintained
by human workers in some form or fashion. The human element to all production is
what grounds the value of honorable, productive labor. Man does not work merely for
the sake of labor with no higher purpose to drive him. There is always a human social
purpose tied to all his labor and efforts. Work would have no meaning if it was not
conducted for the struggle for life and purpose. So when the Essentialists speak of
seizing the means of production, it is a proclamation that the worker is not merely a
human resource to be used and abused, hired and fired by private interests and their
enterprises; but rather that the worker is the lifeblood of every healthy familial and
communal collective. It is the duty of the state to protect and serve the workers for it is
in them that the state finds her own purpose. In the mind of every Essentialist, the
worker is the raison d’être for the state itself and, for this very reason, it is not only
enough for the Essentialist state to protect her workers, but it is necessary for her to
raise, teach and discipline her citizenry with the Essentialists’ worldview. The
Essentialist State shall provide that which Emperor Napoleon III concluded was
necessary: “ ...rights and a future that raises them in their own eyes by association,
education and discipline.”

The Essentialist recognizes the living person to be a dependent person incapable

of individuality. He can not have any meaningful freedoms on his own, but any notion of
“freedom” that he does have can only come through the social context of his own
membership in a greater folk-community that grants him something far more valuable
than individuality. It grants him his personality and, thereby, all the social and economic
freedoms that come with it. By “freedom”, what is meant here is not a negative liberty as
conceived by classical liberalism, but rather a positive liberty. Negative liberty seeks to
ascribe a false sense of “individual sovereignty” to the living person. It seeks to present
the perceived-self as the true-self. Essentialism rejects classical liberalism’s conception
of “liberty” and proposes instead that freedom can only be found within the relational
harmony a living person has with his own familial and communal collective. Logic
follows, thus, that the development of his personality and character is predicated on the
demand that his perceived-self be deemed “ready to die” in favor of an ideal-self that
should be presented to him and striven for and that it is this striving and struggling that
reveals the true-self that is within him. What is required is an Essentialist “new man”
who is heroically and harmoniously integrated to the greater Essentialist folk-community
that he is a member of. The contradiction between “individual” and “collective” is thereby
eliminated and replaced with a complementary symbiosis between personality and
community. The Essentialist worldview seeks to educate, train and discipline all citizens
starting first and foremost with the youth. The character and worldview development of
the youth shall be the warranty that secures the future of a society formed and shaped
by Essentialism. The outright cultural rejection of decadent liberalism in favor of a new
culture of essentialist duty and heroism shall ensure that workers are blessed not only
with an external state that protects their rights, but also with a healthy and selfless
citizenry ready to do what is right both happily and willingly, both inherently and
intuitively. By no means shall this be an education of only “what to think”, but first and
foremost it shall be an education on “how to think”. For only a properly educated
citizenry can stay vigilant and protect the socially constructed rights of workers! The
Essentialist also recognizes how the coercive social force of capital, in the current
circumstances of Anglo-American style liberal democratic rule, is independent and
exhibits individuality. To the detriment of the great masses of living persons, those
private interests with significant capital have the ability to shape and form all living
persons in accordance with their respective interests. This is done through private
institutions, but also in part through public institutions that subsidize their services to
private interests. Public perceptions, thoughts and ideas today are shaped by the
institutions of the media, the press, academia, a weak state subservient to private
corporations, and most notoriously of all, banking and finance. The character and
worldview development of living persons are thus not left in the hands of an open and
honest movement like the future Essentialists, but rather, in the hands of an elite class
of financiers and plutocratic oligarchs and their various private think tanks hidden far
away from the public political theater behind great mountains of capital. Few know their
names let alone what drives them to do what they do, however, in them, the
Essentialists see their greatest enemy and declare to them, “You shall not plunder the
people any longer! The Essentialist Worker State shall ensure the integrity of
sovereignty through service be maintained and the workers be freed from the shackles
of capital!” The Essentialists demand that essentialism become a temporally absolute
worldview, that is to say, politically all encompassing in society.
III. The Aims of Essentialism

Under the current Bourgois conditions found under plutocratic Anglo-American

democratic liberal rule, the negative conception of liberty dictates that “freedom” be
understood as the “sovereign individual’s right to free trade and unregulated buying and
selling.” This hyper-merchant like monstrosity of an outlook is the result of an already
parasitical element that used to exist in the middle ages, but due to the
pre-industrialized conditions of that time, was unable to significantly exploit commerce
and trade the way it does today under post-industrialized conditions. Essentialism seeks
to once and for all cure society not only of the symptoms this parasite has caused and
indeed continues to cause, but to utterly eliminate the parasite altogether. This very
same liberal conception of “freedom” is the modus operandi that the liberal concept of
“private property” is built upon. When the Essentialists advocate for the subordination of
all property under the state, they affirm the right of the state to intervene on all property
including that of private interests and their private enterprises wherever it deems it
necessary. Indeed, according to the most ardent liberals, this would constitute an
invalidation of the liberal concept of private property which seeks to be absolute and
even beyond the reproach of any state authority. Such insane notions are of course
enshrined in the American Republic and her constitution and many Americans today
tout it as a religious dogma of sorts. The irony, of course, is that it is the state which
provides the power by which all these so-called “private property rights” are upheld in
the first place. The private interests that control big capital play a double game when it
comes to the state. On the one hand they want to depower and disenfranchise the state
so that they may be left free to further buy and sell and, thus, accumulate yet further
capital for their own political will; but on the other hand, they also require some weak
libertine state just strong enough to guarantee them the protections of their private
property against the growing pains of the masses and the workers who are constantly
being robbed of their personal property as a result of the current parasitical conditions.
The state is thus a double edged sword. Just as it protects private interests so that they
may wield their capital as gods would a supernatural force against mortals, so too is the
state the very same sword which the mortals can wield to defend themselves against
the dragons of private interest and their big capital. Recognizing this reality as the
greater context that binds all observable problems together is the first aim of
Essentialism. A great general social consciousness is necessary among the masses,
but especially among workers.

To reiterate, Essentialism does away with all liberal conceptions of property and
proclaims that only that which is most relatively sovereign has the right by virtue of its
own power, to own all property under its own domain. All liberal conceptions of public,
private and personal property are done away with and replaced by the recognition that
property and ownership are socially constructed concepts that can only be enforced so
long as there is a higher power to enforce it by its own volition. Essentialists strive for a
Worker State that shall be that very same power which shall subordinate all property
relations under herself so that the great masses of workers are no longer robbed of their
personal property in the name of “upholding and protecting private property”.
Essentialism will treat all property as a privilege of the state with every “right to property”
not being viewed as an entitlement, but rather a combination of duties and privileges.
The Worker State will treat fairly all citizens be they workers, industrialists, farmers etc.
The Worker State shall do little where little needs to be done and much where much
needs to be done. Essentialism by no means demands an idealistic or dogmatic “one
size fits all” action or solution to every circumstance or obstacle it is faced with. Rather,
it demands a careful and scientific approach to everything at any given moment.
Essentialism is a general framework towards an ultimate cure. It is dynamic, proactive,
organic and corporatist. Herewith are outlined 10 points that Essentialism seeks to bring
to fruition in the new social order under the future worker state:

1. Subordination of property in land and application of all rents to the Worker State.

2. A heavy progressive corporate tax and the abolition of personal income tax.

3. Subordination of all rights of inheritance under the Worker State.

4. Centralization of all healthcare and medical research under the Worker State.

5. Centralization of credit in the hands of the Worker State by means of a public

Worker State central bank with state capital and an exclusive monopoly.
6. Abolition of interest on loans. Abolition of fractional reserve banking.

7. Centralization of vital industries such as transport, communication, gas, electricity

and communications under the Worker State.

8. Extension of factories and instruments of production subordinated under the

Worker State.

9. Right to work. A state run social program to educate, train and provide productive
work for all citizens. The Essentialist Worker Union shall be the only worker’s
union organization. All current worker unions will either be absorbed or
disbanded.

10. Free education and technical training for all children in public school.

IV. The Essentialist Economy, State and Party Structure

Essentialism advocates for an economic system based on corporatism,

state-syndicalism, worker-cooperatives and markets that are dynamically and flexibly
regulated to match the social needs of the people’s folk-community at any given time.
Essentialism recognizes markets as the medium through which the production of all
valuable goods and services, that a people may require for their existential and social
needs, are actualized. Likening the Worker State unto a gardener, the markets as
gardens, and the goods and services in the markets as the plants in the gardens, a
fairly good illustration is made regarding the justification for this economic model. When
gardens are left to their own devices rather than nurtured by a proactive gardener, they
can quickly degrade into becoming wild jungles or brutal wastelands. This is what
happens to a country and her sovereignty whenever powerful private interest is allowed
free reign to wield its capital as it sees fit without sufficient intervention by a competent
state. In this manner, the liberal democratic states of today reveal just how true this
analogy is. It should also be noted, however, that the state does not seek to
unnecessarily overreach and undermine itself either. A good gardener can not force a
healthy plant to grow, but rather, he simply guides the plant as it grows on its own. By
taking a measured approach in his gardening practices, he achieves organically and
naturally the gardens of impeccable vibrancy, order and healthy diversity. The gardner
intervenes to eliminate weeds and, whenever there are disorderly plants, he takes
measures to order them. Like this well trained gardener, the Worker State’s economic
system ensures a proactive and disciplined approach towards market regulation and
guidance. The Worker State seeks to neither neglect nor stifle markets. Like the
gardener and his gardens, the state merely seeks to do its duty competently.
 Like the essential structure and functions of the human body, the Essentialist
Worker State is economically structured through organizations that represent employers
and workers. The state mediates all dialogue between employer organizations and
worker organizations. Syndicates represent both employers and workers at all levels
making up the umbrella of the “Essentialized Corporations” which are subordinated
under the “Ministry of Corporations” which in turn answers directly to an organ of the
state known as the “Collective Council of Corporations and the Central Corporate
Committee”.

The party and state structure is modelled as a military-style, rank based

hierarchical system. The entire structure is intended to be autocratic and efficient,
leaving pockets of illiberal democratic elements throughout the minute functions of the
overall structure. This is done in order to encourage team building and leadership skills
through measured and responsible social emancipation.
 Should the Essentialist Party come to political power and the Worker-State be
established, governing bodies on the most local levels shall be formed in a similar
manner to how they are outlined in Gottfried Feder’s literature titled “The Social State”.
Essentialism recognizes democracy to be most beneficial only in the smallest of forms
in social communities where members know each other and can personally engage with
each other in dialogue and discourse. At the highest level, the Supreme Leader of the
Essentialist Government governs without term limits. He is elected into office
democratically by a confidential election process conducted by the 7 members of the
Supreme Chancellery of the Essentialist Grand Council. The vote must be unanimous.
This is done in order to encourage discourse and dialogue based on sound
argumentation and decision making rather than popular contest. The result is a greater
solidarity of the entire electing body once a candidate has been elected as Supreme
Leader. This system is very similar to how the College of Cardinals elects a new Pope in
the Vatican. As stated before, the Supreme Leader maintains his position indefinitely
and can only be removed if he passes away, resigns from his post, or is unanimously
impeached by the Supreme Chancellery of the Essentialist Grand Council.

The state is structured in such a way that the local governing bodies enjoy a
great amount of communal autonomy and freedom. All levels of the state are intended
to serve as a medium of communication and symbiosis between the local governing
bodies at the lowest level, and the supreme leadership at the highest level. This is done
in order to ensure that the state remains bureaucratically efficient as well as personally
in tune with the average citizen. All promotion and demotion of members throughout the
state apparatus is based on personal merit and performance. Annual economic and
social reports will inform leaders at all levels on which members below themselves that
they should promote, and which members they should demote. Guidelines for making
these decisions will be provided by the Essentialist Supreme Leadership and revised
accordingly should developing conditions demand it. It is the firm conviction of every
Essentialist that this is the most scientifically sound way to operate the state in both an
economically efficient, but also socially healthy manner.

The entire system as well as the integrity of the state depends on the proper
education of the citizenry. For this reason, education reforms will be conducted to
educate the youth and induct them into the Essentialist worldview. The youth will be
taught natural virtues and social tendencies which shall integrate and empower them to
work together and contribute to the welfare of the Essentialist social order. Essentialism
does not merely seek to build a new state, but also a new culture that shall give the
citizenry the ability to maintain the state just as she maintains the citizenry and the
people’s folk-community. The cultivation and regeneration of a new and healthy culture
will be vital to this endeavor. The energy and tenacity of the youth will be demanded for
this monumental task. It is through the disciplined dedication, willpower and loyalty of
the youth that Essentialism shall struggle and prevail to establish the Worker State!
 V. The Essentialist Philosophy and Worldview

An immediate question may now be raised as to what distinguishes the

worldview of Essentialism from that of Communism. It is true that both worldviews are
critical responses to the epoch of a world order founded socially upon Liberalism and,
thus, economically upon Laissez-Faire Capitalism. There is, however, a crucial
difference between the Essentialist view of Liberalism and the Communist view of
Liberalism. The Communist views bourgeois notions of freedom, culture, law and
tradition as ideas that are but only the outgrowth of ever developing material conditions
of bourgeois production and property, and thus consequently their essential character
and direction is determined by economical conditions of existence firmly rooted in the
bourgeois class consciousness. The Essentialist view, in sharp contrast, recognizes the
development of material conditions as a result of the supremacy of certain thoughts and
ideas over others that would catalyze every revolutionary epoch. No individual has ever
acted in any revolutionary way without first having revolutionary thoughts to base those
actions on. Likewise also, the liberal conceptions of freedom, culture, law and tradition
were already thought out by powerful aristocrats in various secret societies throughout
history. When their ideas and conceptions gained prominence and were eventually put
into practice, it was then, and only then, that material conditions started to change, and
it was this changing of material conditions that empowered them to “enlighten” the
so-called “profane masses” with their already preconceived notions of freedom, culture,
law and tradition. The changing material conditions provided only a social vacuum by
which these powerful influential men could infuse their ideas into the new social orders.
Thus, in short, there is a significant philosophical disagreement between Essentialists
and Communists on the driving force of history. The Communist is an ardent materialist
who attempts to use the tools of dialectical and historical materialism as an entire field
of study thereby inadvertently turning Marxism from a scientific tool of study into an
idealistic field of study. It should be noted that most dogmatic communists would likely
refuse to ever admit this fact. The Essentialist, in sharp contrast, uses dialectical and
historical materialism in accordance with their proper usage as solely one of many
scientific tools of study.

Essentialism can be traced back all the way to Plato who is said to be one of the
first Essentialists. It can be observed through Fichte’s Romanticism and Hegel’s
Idealism. It also draws inspiration from economic theoreticians such as Heinrich Pesch
and Friedrich List to an extent. All in all, the Essentialist critique of Liberalism is not
merely rooted in a scientific study of dialectical and historical material conditions but,
rather, it goes far deeper in that it addresses the very field of social philosophy and
metaphysics that Liberalism is built upon. The Communists arrogantly proclaim the
notion that there is no need to refute the metaphysical foundations of Liberalism
because bourgeois consciousness is purely a product of material conditions only. To an
Essentialist, this Communist presupposition can only be viewed as blind superstition
justified purely through circular materialist reasoning. While it is true that the
consciousness of the mind is affected by material conditions and that this further drives
the mind to alter said material conditions, Communists fail to explain why
consciousness can be maintained despite changing material conditions as well as why
consciousness can be altered despite the lack of changing material conditions. Perhaps
the most damning aspect here is that the very notion that consciousness is purely a
byproduct of material conditions is in itself rooted in modern Liberalism. Essentialists
understand that the changing of material conditions only answer the question of how
consciousness changes over time, but never why it changes in the first place. The
Communist attempt to use materialism as a means of answering both the “how” and the
“why” is the fatal philosophical flaw in the communist worldview. One that, as mentioned
before, it shares in common with Liberalism; the very same “bourgeois consciousness”
it claims to oppose and refute.

If Essentialists differ from Communists so greatly on their philosophical

foundation, the question of Essentialism’s stance towards religion and spirituality should
certainly be addressed. States can essentially be built on three theological foundations:

- Theocratic Theism

- Secular Theism

- Secular Atheism (also known as “Humanism”)

A state built on theocratic theism attempts to merge the temporal sphere with the
divine sphere. Such a state exercises absolute authority both politically and religiously.
It is a state that judges both crime (based on ethics) and sin (based on morality) which it
may sometimes see as synonymous. Such a state is vehemently intolerant of all
heretical religions and may resort to political coercion and violence to maintain its
theological doctrines.

A state built on secular theism is a state that attempts to segregate the temporal
sphere from the divine sphere. Such a state exercises absolute authority in political
affairs only. It leaves all matters of religion to religious institutions. It acknowledges the
existence of the divine sphere and respects the boundary between the temporal and the
divine. It is a state that judges crime only and leaves the judgement of sin to the divine
sphere. It believes in a transcendental morality but does not adhere to it when making
any of its decisions. This is because the state believes that it is not equipped to
understand it, nor is it its role to understand it. It once again leaves this question to the
religious institutions. It may also hold this position due to a respect and reverence
towards the divine and may view a state built on theocratic theism as being sacreligious.
It is a state that is tolerant of religion and may even encourage it as it views religion as a
productive and generative asset to the education of its citizenry and the stability of its
social order. Such a state will only prosecute “political religions” that it determines to be
politically subversive to its own social order. This usually comes about as a result of
politically suggestive doctrines that contradict the ethics of the state or undermine the
will of the state. When this happens, the state will perceive such an organization as a
subversive political entity rather than an apolitical religion. If dealing with apolitical
religions, the state may list them under the categories of “legally promoted” and “legally
tolerated”.

A state built on Secular Atheism attempts to proclaim the temporal sphere as the
highest and only sphere of existence. It denies divinity all together. Such a state
exercises absolute political authority and a form of “anti-religious” authority. It is a state
that judges crime only and denies any concept of transcendental morality. In doing so, it
inadvertently turns its political worldview into a religion of its own. Similar to the
theocratic theist state, this state is intolerant of any and all religions by virtue of viewing
them all as competing political worldviews. Such a state does not believe in the concept
of “apolitical religion”. It views all religion as subversive and degenerative to the state.

Essentialism by no means seeks the worker state to be founded upon theocratic

theism nor secular atheism. Essentialists perceive both to be two sides of the same
coin. Sacreligious from the religious perspective, and politically unstable and detrimental
to social order from the perspective of sound statecraft and government. Essentialism
proclaims the divine as a sovereign sphere and a reality of human transcendence.
However, Essentialism also proclaims that the state has no vested interest in
concerning itself with policies that are directed towards any kind of “after-life” but rather
that the obligations and considerations of a state must be made purely on the basis of
this world only, and the ethics that it has deemed politically good for itself.
Consequently, the Essentialist worldview assuredly seeks to establish a state upon
secular theism as its foundation. The Essentialist Worker State shall adopt a policy of
“positive religion” ensuring that all legal religions enjoy the utmost freedoms. The
Essentialist state will also tolerate the religions of all minority groups. Subversive
political ideologies that mask themselves under the guise of religion, however, will not
be tolerated. All religious organizations will be required to register with the state. In this
manner, the Essentialists guarantee a far superior worldview to that of Karl Marx and
the Communists. The Essentialist Worker-State is a scientifically proven concept that
does not dabble in utopianism of any kind. It deals with real conditions as they are and
attempts to find real solutions that further the aims of producing an organic society free
of exploitation and parasitism.

Addressed herewith are once again the Communists. Essentialists do not shy
away from addressing any and all inquiries from a purely existential, empirical and
materialist stand, however, as mentioned before, the overall basis of what constitutes
“reality” is rooted in a metaphysical explanation of the universe where the imperfect
mind of man and his ever changing consciousness is perpetually insufficient in
understanding true reality as it is beyond his own capabilities. If there is a divine moral
order, the human mind is not capable of recognizing it by any natural and temporal
means. Consequently, the Essentialists, being themselves temporal political agents, do
not deal in divine morality but rather in temporal ethics.

Essentialists see temporal utility in utilizing existential, empirical and materialist tools for
scientific inquiries, but in no way believe these tools to be a replacement for any kind of
higher philosophical field of study such as the matter of transcendental being. Because
of this, Essentialists are not blinded by a fervent zeal to blindly attack all that is beyond
the scope of their immediate aims. Essentialism, as a political worldview, seeks to
maintain and, if possible, improve that which it determines to be essentially good.
Essentialism also seeks to fix, heal, and if need be, discard, combat or eliminate that
which it considers to be essentially bad. The Essentialist Worker State will operate
through her own general consciousness putting forth her own will in the name of her
own authority and power. She shall not make an appeal towards divinity in any manner
to justify herself. She knows that her political Essentialism is purely contained within the
constraints of this material world as experienced by the living person’s mind. She draws
a clear line between that which is temporal and that which is transcendental. She leaves
to others the inquiries and discussions about the mysteries beyond the temporal realm.
However, in all things temporal and material, she proclaims absolute authority and
reinforces that authority with her own power so long as she is capable of maintaining it.
Essentialists thus profess “Everything within the state and nothing outside the state” in
all temporal matters.

The concept of the “Rule of Law” is that the state is governed, not by the ruler
or the nominated representatives of the people but by the law. This liberal concept
has been a dogma throughout liberal democratic Anglo-American governments for
centuries. The Essentialists utterly reject this concept as illogical and built on
superstitions unbecoming of a healthy and educated people. How is it possible for the
law to rule? It can not rule because it is without consciousness and thus without will.
Even in these liberal democratic societies, there are authoritative minds deemed
“interpreters of the law” who are in turn the actual rulers behind the guise of the “Rule of
Law”. For law, in of itself, has no mind of its own, and thus, no consciousness of its own
,and thus, no will of its own by which it may rule over other minds. It requires a mind
above the law to manifest its rule. This rule is only so good as long as it has the power
to enforce itself. The Essentialists firmly reject the concept of the “Rule of Law” and
propose instead the “Law of Rule”. Laws do not inherently exist in a vacuum. They are
created by law-giving minds that consciously construct and enforce them through
power. It is power that grants law-giving minds the authority to enforce the laws that
they construct over others. For law is only ever a medium of communication between
minds that share consciousness. All laws have a beginning and an end. Even divine law
itself has a beginning and an end. Divine law was given by a divine mind. Divine law did
not have an existence before the divine mind. This principle also applies in the temporal
world. Every man made law was first made and given by the mind of a man. Every man
made law is thus a medium of communication between a law giving mind and a law
receiving mind. Thus, the liberal concept of the “Rule of Law” is refuted by the
Essentialist concept of the “Law of Rule”.

The Essentialists Proclaim:

“Justice can not be blind!

She is a capable worker!”
 The Essentialist proclaims the Worker State as sovereign, imbued by the general
consciousness of those she serves through her own will; a will that is communicated
through her own laws; and laws that are enforced through the authority she has secured
by her own power! It is by the “Law of Rule” that she shall govern so long as she has
the means to do so. Every Essentialist is called upon to struggle for her until she has
been established. Every Essentialist is called upon to endure and sacrifice so that she
may serve every Essentialist and show every mind that is still skeptical of her, the
essential virtue that is to be found in her so that they too may one day become
Essentialists!