Enver Hoxha :: The Marxist-Leninist Movement and the World Crisis of Capitalism



The international situation is becoming ever more complicated. In saying this I have in mind that the situation is not tranquil either for capitalism or for the revolutionaries. Capitalism is in a great fever, in crisis.

In my opinion, we Marxist-Leninists, the working class, the revolutionaries and ordinary progressive people in the world must take greater efforts to increase the superiority of the forces of the revolution. Why? Because capitalism, which is experiencing great disturbances at present possesses powerful means and has developed diverse modes of government, action, sabotage and disruption which hinder the advance of the revolution.

I think that our Marxist-Leninist parties and the progressive elements ought to look at this situation realistically and, on the basis of the theory of Marx and Lenin, find such means and forms of struggle that will turn the situation in favour of the revolution. This requires the creation of new Marxist-Leninist parties and the strengthening of the existing ones, of course, adhering firmly to the teachings of Marx and Lenin. They alone are able to make detailed analyses of the situation in the country, the ratio of classes, the strength of the working class, its strong and weak points, as well as the forms and methods which the bourgeoisie employs to subjugate the workers and the people. Such a study will serve each party, in its specific conditions, for struggle, for action, and not for sterile discussions which do not bring the liberation of the working class or the country, but, on the contrary, bring disruption and subjugation.

Let us not forget that while capitalism and the various parties in its service are in deep crisis, they are struggling to find forms, ways and expedients to befuddle and confuse the Marxist-Leninists who stand at the head of the working class, so that they will not manage to make the class conscious of the need to take action and capitalism and its parties will be able to split it while keeping it under their rule. The clear Marxist-Leninist ideas absolutely must be combined with actions; we cannot proceed from the idea that actions should be carried out only when the forces of the party are great, or capable of confronting the military machine of imperialism. But this should not be taken to mean that now the communists must hurl themselves into adventurous actions. Avoiding adventurism should not prevent us communists from acting in a Marxist-Leninist way.

Naturally, our actions must be well calculated. We must foresee the dangers threatening us and the possibilities of victory and always bear in mind that the revolution will have its zigzags. One thing must be clear to all, that the lofty reputation of the communist and the genuine Marxist-Leninist party cannot be earned by tailing behind the situation and remaining at the stage of sterile discussions, without becoming a real example for the working class and the other revolutionaries who want to fight against capital.

In thoughts and in actions, the place of the Marxist-Leninist parties is always in the vanguard. And if thoughts are to be combined with actions, we must not go into battle alone, but at the head of the working class and its allies. In order to go into battle together with them it is necessary to penetrate into the ranks and become one with them. It must be said, however, that in this direction unclear views, hesitation, fear and lack of perspective still exists.

Therefore, the task devolves upon us, Marxist-Leninists, to make good these shortcomings. In order to achieve this we must have a thorough understanding of the situation, know the forms, methods, ways and mechanisms which imperialism and capitalism use today to remain alive. They do not readily down the weapons with which they intimidate and oppress the peoples. Then, apart from weapons, they also use policy, diplomacy and demagogy. We must cope with all these weapons of the enemy without underestimating them, but at the same time, without overestimating them. If we can find the weak points in the strength, thought and actions of the enemy, then we shall more easily find the course we must pursue in our struggle and the most appropriate forms and methods for this struggle.

We have to realize that present-day imperialism and capitalism have adopted new forms of oppression and exploitation which, in essence, do not differ from the forms of the old colonialism. At present the metropolises are applying these forms, which we call neo-colonialist in all those countries which were their colonies in the past, that is, the countries of Africa, Asia, Latin America and other countries formerly under their military occupation, in which to this day they continue to exploit the sweat and blood of the peoples.

This military occupation had the structure and superstructure of the monopoly capitalism of the metropolises, had the same method of exploitation that was used against the people of the metropolis, but in a more savage form. The colonies were the prey of capitalism which oppressed the peoples in the most merciless ways, without hindrance.

After the Second World War colonialism assumed new forms. Many countries, with the exception of the few remaining colonies, are called “free”, “souvereign”, “democratic”, or what you will. Naturally, an “independent” capitalist system has been established in those countries, but they are always dependent on the big capitalist countries.

Our Party and the Marxist-Leninists everywhere in the world must make clear to the working class and the people of their own countries that we ought to exploit the existing revolutionary situation to the full, not only by undertaking political and ideological actions, but also by striking blows when the conditions have matured and when the oppression has become intolerable, and as the people themselves say: “Each must defend himself!” We must explain clearly to people so that they understand that neo-colonialism applies the forms of domination, exploitation and oppression which it uses today not only in the countries in which colonialism and the capitalist monopolies reigned previously, that is in the colonies, but also in the metropolises themselves.

In the metropolises, the working class, students and progressive working people have been and are subject to twofold oppression: that of internal capital, on the one hand, and that of foreign monopoly capital, on the other; they live under the terrible pressure of local monopolies and multinational companies. This is the new characteristic of capitalist society and its highest stage, imperialism, which is quite indiscriminate in regard to its oppression of peoples and the extraction of huge profits from their sweat and blood, both within the metropolises and outside them. Capital has become international, without a homeland.

Thus, the group of international monopolist makes no distinction between peoples and states, provided that the profits are great. Thus, the monopolies and the multinational companies recognize neither the freedom, independence, nor the souvereignity of the peoples, which for them are only formal. In this feverish activity they have made common cause with one another in order to share in the profits. But in capitalism the law of the jungle prevails in every direction: the great fish eat the small. This law prevails also in the division of profits.

Our Marxist-Leninist parties and revolutionaries are aware that the people living in the developed capitalist countries are more favoured than those of the former colonial or neo-colonial countries. It is an indisputable fact that the people are exploited more in the neo-colonialist countries where the big joint companies invest their capital. The actions of capital on the workers in the metropolises are somewhat less burdensome than in other countries, but the aim is the same.

Of course, in the various countries of the so-called third world, or non-aligned world, there are very weak points for big and local capital, but there are weak points, also, for the working class and the revolutionary elements, because of their political and ideological backwardness. Therefore, in order to ensure its financial, commercial and military potential, big capital is strengthening the local capitalist cliques in power day by day in order to keep their peoples in subjection, darkness and ignorance and to drown in blood any attempt at uprising by the people or interference by rival foreign capital in those countries.

The time has come when the mentality of the working class in the developed countries, one of the main obstacles of the revolution is the trade-unions which have been transformed into tools of the bourgeoisie to restrain movements of the working class. The owning class and their agents, one of which is the worker aristocracy which is bound to the various parties of social-democracy and modern revisionism, make the law in the unions.

The social democratic parties and the parties of modern revisionism are reformist parties, opposed to the revolution and for the defence of capital, for reforms of the structure and for a corrupted anti-proletarian superstructure, in order to undermine any revolutionary sentiment and action. Just like the parties of social-democracy which were exposed by Marx and Lenin long ago as lackeys of the bourgeoisie and preparers of the terrain for imperialism, the present-day revisionists are precisely those elements who come to the direct aid of ageing social-democracy against socialist society, in order to quell the uprising of the working class and the peoples, the revolution.

Therefore, the trade-unions in the capitalist countries must be considered as tools of the parties of capital and must be fought as such, but without hurting or damaging the unity of the working class. In my opinion the trade-unions in the capitalist countries will play a major role only if their dependence on parties of the bourgeoisie, whether social-democratic or revisionist, is broken and only if the influence of the worker aristocracy in them is totally eradicated. In other words, the unions will be placed in the service of the working class only if true representatives of that class, educated with the Marxist-Leninist ideology, place themselves at the head of them, mobilize them and hurl them into struggle against the state power of capital. Hence, it must be understood that this power, with all its forms, means, laws and constitution, has nothing democratic and revolutionary about it, as those in its service try to make out. They are the same forms and mechanisms of the old capitalist state, but dressed up with new elements which respond and are adopted to new situations.

Naturally, the development of the economy, the technical progress in the capitalist countries have created overproduction, which has caused the present great crisis, which has become a gangrenous wound for capitalism and imperialism. The broad working masses are impoverished and their life is becoming ever more difficult, while the profits of the capitalists are increasing, but the capitalists sense the danger and are striving continually, every day, to create economic, political and military forms and structures which will withstand any possible opposition or revolt on the part of the oppressed.

For the time being, in the developed capitalist countries we see this revolt expressed in demonstrations, but still peaceful and limited to slogans for economic demands. Such manifestations serve capital as an expedient, in order to create among its own parties the impression that allegedly the working class and the working people of all categories have complete freedom to hold strikes and demonstrations, to make complaints and criticisms, etc. However, as I pointed out above, in reality these movements do not have the results that the working class desires and demands, irrespective of the fact that now and again, when such manifestations become widespread, the bourgeoisie is obliged to part with a few extra crumbs to placate the anger and threat of the working people.

Hence, the working class, with its Marxist-Leninist party at the head, must be capable of understanding when the suitable national moment exists to organize and proceed towards the uprising. In this direction it is precisely the Marxist-Leninists who must be the most capable, the most wide-awake, the best organizers in order to become the subjective factor of the leadership of the revolution. In no way should we proceed from the idea that the conditions are not yet ripe for the revolution, or that the revolution cannot break out in the developed capitalist countries, therefore, we have to wait for it to develop in those states or continents in which the oppression, the forms and methods of exploitation are allegedly different from those in the metropolises. The working class and the Marxist-Leninist parties of the metropolises ought to give the peoples of various countries great aid, should assist their revolutionary movements. The greatest support and aid is to make life possible for monopoly capitalism and the foreign capital which collaborates with the local capital for the oppression of the peoples in the colonial and neo-colonial countries.

The situation in many countries of the world today is like that in Albania in the time of the reign of Ahmet Zog who formed a comic opera kingdom, with beys, feudal lords and reactionaries in order to oppress, bleed and exploit the Albanian people to the bone. Zog, of course, was penniless. He made money when sold the assets of the country to foreigners and when he granted them concessions in Albania. The Serbs and Wrangel’s white guard army helped Ahmet Zog to return to Albania. Subsequently he became a lackey of the Italian imperialists who, before their military occupation of Albania, had, in fact, made it a colony of theirs, or a neo-colony, if we can use the current term. Although fascist Italy invested little capital in Albania, it seized all the key positions in the economy and the strategic points of the country and prepared its occupation.

Therefore, the Marxist-Leninist parties in the capitalist countries will have to work and struggle unrelentingly in order to weaken international monopoly capital, the multinational companies which oppress and exploit the peoples, and make life difficult for them so that the people attack wherever the links in the capitalist chain are weakest, that is they must rise in insurrection to seize power and carry out democratic reforms and then to establish the dictatorship of the proletariat, a socialist structure and superstructure.

In various undeveloped capitalist countries today the people are rising in insurrection and revolution. We see this in Iran, Nicaragua, Central America, in the struggle of the Palestinians against the Americans and Israelis, and to a certain extent, we see it in the still disorganized resistance of the Arab countries against the superpowers, which manipulate this resistance in their own interests. We see people’s movements and uprising in Africa, too. But although the peoples in those countries are rising, fighting, and making sacrifices, the elements of the bourgeoisie, united with the big capital, are still doing everything they can through numerous tricks and intrigues to quell the insurrection, or turn it into a movement in their favour, and in that case, such a movement serves merely to eliminate this or that clique from the political scene in order to bring to power another more moderate but likewise capitalist clique which operates in agreement with big monopoly capital. This happens, of course, because of the political unclarity and the lack of organization of the working class. Thus, the anger and hatred of this class, its political-economic suffering and that of the poor peasantry are thus exploited in favour of the bourgeoisie.

Hence, we communists must analyse this situation in general and in particular, so that we understand it and then act. We analyse the situation in order to understand it, so that we know how to act, eventually in order to understand it and allow this difficult situation for the people to continue as before. We must not underestimate, the fear of war which big capital has created. It is a fact that time after time, when the crisis reaches its climax, partial wars, and perhaps even world war, could break out. Only the revolution on the Marxist-Leninist road can prevent, avert, or defeat world war. Otherwise, the major contradictions that exist between the superpowers, between multinational companies may cause it.

Therefore, since we understand this important problem in this way, we must make every effort to defeat the plans and actions which the bourgeoisie and its lackeys are making in preparation for a bloody, general war. This can be an insurrection which is led only by the working class which has the Marxist-Leninist doctrine as its guide.

The renegade of the Spanish Communist Party, Carillo, preaches transition to socialism through reforms. He says we should not charge the army of the bourgeoisie, should not even alter its ideology, but should introduce elements and cadres of the working class into its ranks and make it a defender of its order! And according to Carillo, this order in which the bourgeoisie, the priests, the police, and so on, are in power, will allegedly be socialist (!).

Hence, if we think as this traitor does, then we will not be able to undermine the attack force of the capitalist bourgeoisie. Therefore, we must not think and act as Carillo advocates, but in order to oppose the army of the capitalist bourgeoisie we must organize the people’s revolutionary forces and make them politically conscious of their great role, make clear to them who are those who oppose their actions to attack the state and achieve victory. Such a thing is highly possible.

We saw that the insurgent people in Iran stood up to the heavily armed forces of the Shah and his terrible security force SAVAK. Until that time it was unimaginable that the uprising of the people of Iran would be able to cope with an army equipped with the most sophisticated weapons and trained by the CIA and American officers. But it happened! Therefore, all Carillo’s prattle that we must infiltrate the ranks of the bourgeois army allegedly to convince the officer caste and the defenders of capital in order to bring them to socialism, is unscrupulous deception.

In this direction the bourgeoisie and capitalism are talking savage measures of suppression. One of these measures is the use of terrorism. Terrorism is the preliminary preparation for fascist military coups of the bourgeoisie, which, at moments of exacerbation of the class-struggle, when it sees that it cannot resists the strength and attack of the people goes on the offensive, launches a coup d´état and the fascist military junta takes power. But in order to succeed this has to be prepared, and it is clear that this preparation is being done through the organization of gangs and gangsters, who are armed and operating, to a greater or lesser extent, in every state, disguised under various “communist” and “Marxist” labels like “Brigate Rosse”, etc., precisely to intimidate and confuse the broad working masses and justify the fascist coup d´état. These gangsters operate by attacking banks, killing people, often attacking directors of big enterprises, taking wealthy people hostage and demanding collossal sums for their ransom. They do all this, first of all, to deceive, but also to terrorize the working class and the broad working masses. We notice that in these disturbances the worker aristocracy and all the social-democratic and revisionist parties do not take any active, militant action against terrorism.

Hence, terrorism is the preliminary preparation for fascism to come to power. Through the action of these gangsters, the bourgeoisie threatens the working class and gives it to understand that the existing order which capitalism has established must be protected, otherwise, with the overthrow of this capitalist state (which itself creates the conditions for the terrorists to thrive and is not afraid that they will overthrow it) the workers will loose even those very limited “rights” they have won through struggle and sacrifices, in the economic field, in social security, etc. Thus, we see that in the demonstrations which are held in the capitalist countries, after each terrorist act, the revisionist or social-democratic chiefs and the worker aristocracy, which rules in the trade-unions, cry out against terrorism, while it continues to develop at the rapid rate.

The anti-Marxist theoreticians condemn terrorism in the forms in which it manifests itself today, but they make no distinction between acts of terrorism and the militant actions towards revolution which the working class, led by a Marxist-Leninist party, has to carry out. Being against the revolution, they are against any action, and the state power of the bourgeoisie and its social-democratic and revisionist defenders call any such action, any attempt in this direction, and any military organization of the working class, led by the Marxist-Leninist party, a terrorist act. Indeed, the revisionists vote in favour of strengthening the police and security organs in order to combat terrorism and anarchism. This means allowing the bourgeoisie a free hand to attack any form of organization and struggle of the working class and its vanguard to liberate itself from the yoke of capitalism.

Therefore, we Marxist-Leninists and the working class must understand this question thoroughly and be able to make the distinction, because there is a great difference between Marxist-Leninists and anarchists and the terrorists. On the other hand, however, this question should not be taken to mean that in order to restrain terrorism, the working class with its vanguard and the progressive people should refrain from acting or even from fighting with arms against this state which oppresses them, as well as against all terrorist, anarchist and revisionist forms that support this state power of the bourgeoisie. If we do not understand this situation correctly, if we equate revolutionary action with terrorism and anarchism, then it will be impossible for the revolution, to advance and the working class will remain for ever at the mercy of capital, under the oppression of laws of the bourgeoisie, and, as a consequence, will tone down all its efforts to liberate itself from bondage. Hence, there are certain moments when it is necessary to delve deeper into the meaning which must be distinct from the meaning and judgement which the revisionists and the social-democracy want to give it in the interests of the monopolies and their state.

At present there are difficulties and dangers for the new Marxist-Leninist parties which emerged after the 1960s, and especially for some that were created under the influence of the Chinese cultural revolution. In some of these new “Marxist-Leninist” parties, especially in certain countries of Europe and Latin-America, their emergence on the scene, the organization and uniting of their ranks was done not by sound elements of the working class, but by isolated elements, who had the experience of the weak, anti-Marxist, reformist work of revisionist parties. On top of this, these parties were formed and developed, so to say, in complete legality, and together with others, many elements who posed as Marxist-Leninists but were not such, entered their ranks.

Some leaders of these parties took the problem very lightly, a thing which, naturally, was reflected in their work. They considered the breaking away from the revisionist parties as a very important act. In fact this really was an important act, but the course they were to follow, the forms and methods of organization of their work, especially the political and the organizational line which were adopted and applied, were to have greater importance. As was seen, on certain international problems and theoretical issues they took more or less correct stands, but still, in some aspects, their political line was developed in the same forms as the line of the revisionist parties were unable to make a proper judgement of the situations within their own countries and in the international field. This was so over major events in the international communist movement, for example, over the struggle against Soviet revisionism and, later, in the analyses which should have been made of the development of the situation in China, the factional struggle which was developing there and the Chinese cultural revolution. In many instances it was clear that they lacked Marxist-Leninist depth in their judgements and opinions, but had sufficient arrogance to consider their actions as indisputable.

In fact, right from the formation of some of these parties it was apparent that among their members there were elements who were not properly tempered with the Marxist-Leninist ideas or whose mastery of them was superficial and rather for sentimental reasons. For example, many of them made no effort to gain a thorough understanding of the major role of the party as the vanguard detachment of the working class and of the major difficulties they would encounter in their work and struggle in the conditions of savage, oppressive and exploiting capitalist regime, a regime hostile, first of all, to Marxist-Leninists.

For these reasons, then, in some of the small parties, right from the start frictions appeared and splits occurred, no measures were taken against factionalists, because the leaders and members of the party were not properly acquainted with the Leninist-Stalinist organizational forms of the party in the dangerous and complicated conditions of their countries. Moreover, they did not foresee that reaction would have the activity of the party and its members under permanent surveillance, and would infiltrate dubious elements, their agents or wavering sympathizers into their ranks.

Performing our internationalist duty, wherever we had the possibility and contacts with some of these parties, we, the Party of Labour of Albania, stressed our experience to them and told them that in its whole line, including the problems of its organizational structure, our Party remained loyal to Marxism-Leninism, which it did not consider a dogma or a theoretical ornament, but applied it in practice with the greatest strictness and seriousness in the difficult conditions of our country, that is, in the struggle against the occupiers of the country and the local bourgeoisie which placed itself in their service.

Thus, in the organizational field, some of these new Marxist-Leninist parties which broke away from the revisionist parties, were organized, so to say, in those same legal forms as the revisionist and social-democratic parties, so the entire political and ideological opinion of the country could not fail to exert an influence within their ranks. To this day there are members of these parties who still think they can militate in legal ways as Marxist-Leninists communists without being disturbed by capitalism and its apparatus of oppression. In these circumstances, then, it can hardly be said that there exists that sound nucleus, as strong as it could be in conditions of illegality, which is able to withstand a sudden attack which reaction is sure to make against the party.

The very dangerous consequences of this work and this practice in some of these parties, especially in Europe, became apparent after the exposure of the Communist Party of China and the ideas of Mao Zedong. Splits occurred, anti-Marxist ideas and opinions emerged, which in some cases were embraced even by their leaders. That explains why some of those small, still unconsolidated parties, which began their activity with correct aims on the Marxist-Leninist road and were for revolutionary actions, deviated. This is what happened with the Communist (Marxist-Leninist) Parties of France, Belgium, Holland, the Scandinavian countries and recently with the Communist Party of Italy (Marxist-Leninist), etc.

In short, some of these Marxist-Leninist parties were split because they did not have a proper understanding of their role in the revolution, because they did not organize themselves for a fierce struggle with organized and armed reaction and the revisionist and social-democratic parties, which have long experience and numerous means to combat any opponents who emerge, to fight and undermine their work, as the tools of capital they are.

Proceeding from the experience of our Party and country, as well as from the experience of the genuine communist parties of the past, I think that the Marxist-Leninist parties must not isolate themselves, that is, they must not stand remote from the broad masses of the people, and especially, from the working class. In this question, we Marxist-Leninists reason and judge proceeding from the fact that the working class in the capitalist countries, or at least the overwhelming bulk of it today, is inspired and organized by the parties of social-democracy, the employers and modern revisionism in trade-unions manipulated by them, and that the bourgeois state has set up a broad network of informers and has brought out a large number of laws in order to implant the bourgeois mentality in this working class, to corrupt it ideologically and politically and intimidate it so that it does not undertake actions that are dangerous to the capital. Therefore, if the members of the Marxist-Leninist parties want to advance, to continue on the course for which the parties were set up, they must get into those big groupings of the proletariat, go among the ranks of the democratic progressive elements who are against the capitalist regime, against the constitution of the capitalist country and economic oppression and exploitation, and against the reactionary ideology which is presented in various forms in order to befuddle the minds of the people.

The new Marxist-Leninist parties cannot content themselves merely with the publication of a newspaper or magazine, which, naturally, have very limited circulation. These means of propaganda have their own importance, but frequently they fail to produce the desired effect among the masses, let alone penetrate and organize the work within big groupings of the masses. Both the Marxist-Leninists norms which organize, temper and make the party coherent and militant, and its penetration, organization and struggle inside the unions or other groupings of the working class, are matters of great importance for the revolution. The Marxist-Leninist parties, especially in Europe, must not remain onlookers behind the barricade on which the working class is fighting. In Latin America, many Marxist-Leninist parties newly formed after 1960 militated in illegality and not only operated correctly, in general, for their own development and education with the theory of Marxism-Leninism, but also accompanied this activity with concrete actions, with attacks through strikes and demonstrations setting their militant example. Of course, they also suffered losses during these attacks, but the party cannot be consolidated on the revolutionary road, cannot be the vanguard of the proletariat and the progressive and revolutionary elements without losses and without setting such a militant example.

Of course, legal work must be carried out, but parallel with this work the party must create its clandestine force which will direct the legal work. Precisely this force of the party is the soundest, most resolute part which will understand the situation thoroughly and correctly and will direct the activities. Some new Marxist-Leninist parties did not bear in mind this teaching of Marxism-Leninism. With their fraudulent propaganda, with allegedly leftist slogans, which in reality were reactionary slogans in the service of capital, the parties of the bourgeoisie deceived the working class and the revolutionary elements, because, as we know, in all their activity the revisionist parties aim to achieve alliances with the bourgeoisie and its parties, contenting themselves with a few concessions granted by the bourgeoisie through reforms. These comrades have been satisfied with some successes they achieved through demonstrations in the streets and meetings and speeches in the squares. But that is not enough to teach the working class how to fight and mount the steps of the revolution one by one until the final step, that is, the decisive attack against the apparatus of capitalist oppression.

Thinking that in the countries in which they militate the situations are such as to create the possibility for their legalization, some parties which now are in illegality have been faced with the question: “How should we act?” I think that the legalization of the party is a two-edged sword: it is good if the reason for, the forms and the limitations of this legalization are understood, but it is very harmful if elements of the bourgeoisie, wavering elements, revisionist elements and agents of the reaction penetrate the ranks of the party in legality. In this way the possibility is created for people trained for sabotage to infiltrate from the legal part of the party into the part working in illegality. While for illegality to serve the party actively, its members must not merely engage in propaganda for parliamentary reforms, as the revisionist parties openly linked with reaction do, but must go among the masses, work with them and organize them in a revolutionary way, winning them away from the influence of capital and its parties. Otherwise, the desired success cannot be achieved.

It is true that that section of the party which emerge in legality will have possibilities to go among the broad masses more easily and to organize joint fronts with them against the power of the bourgeoisie, to carry on propaganda and influence them in action. But the party must influence them in actions not in the revisionist and social-democratic way, because in that case the working class will be unable to distinguish between Marxist-Leninists and revisionists and will not be incited to actions more advanced than those which social-democracy and modern revisionism have taught it. In the contrary, the creation of fronts and the expansion of the influence of that section of the party which is legal, closely linked with the other part which is in illegality, must make the revolt of the people greater and in this way the revolutionary situations which are created will be turned to advantage. It is necessary to know how to utilize the contradictions which exist between the internal capital of the country and foreign capital, between the local bourgeoisie and the proletariat. This work will consolidate the existence of the party and its militant line, will disseminate genuine Marxism-Leninism and will expose revisionism.

It is absolutely essential that the exposures of revisionism and its parties, with their forms, methods and policies should be done, although the exposure through newspaper articles and speeches, but should be accompanied with actions so that the proletariat will clearly see the distinction between its Marxist-Leninist party and the revisionist and social-democratic parties, not just because their political and ideological objectives differ, but especially because the party of the proletariat struggles to put its objectives into practice and thus, it will strengthen its ranks with such elements by admitting them as party members. Only through such work can the Marxist-Leninist parties in the capitalist countries be sure that their ranks will be increased with convinced and disciplined people, loyal to Marxism-Leninism, prepared for the revolution through violence and not through reforms.

It is essential that the members of parties that militate in the capitalist countries understand that they are in stern struggle with the bourgeoisie and its repressive apparatus, especially with its parties, including the revisionist parties. Therefore, they must be clear and always bear in mind that this struggle demands efforts and material and moral sacrifices.

If they do not understand their being members of the party and their work and struggle in its ranks in this way, then the party in which they militate can hardly be called a genuine revolutionary party, but is a revolutionary party only in words. Such a party will fall apart at the first difficult moment, indeed it is likely to do so even before such a moment is reached. Even at moments which are allegedly peaceful, but which are not and never can be peaceful, hangs together simply because it presents no moral, political or material threat to anything.

We Marxist-Leninist parties must work to create the means of propaganda and struggle ourselves, without the material aid of anyone, because there is no one who will help is seriously and without destructive political motives.

It is impermissible for us Marxist-Leninists to work with the forms and methods of work of the permanent bureaucrats of revisionist parties who engage in commercial deals instead of revolutionary work. It is our duty to teach the members of the party and the elements of the working class they mobilize around themselves to make small sacrifices, while preparing themselves for greater sacrifices, up to giving their lives on the fronts of struggle against the bourgeoisie which are being waged and will be waged in the future.

In this sense, the objective of the Marxist-Leninist parties which militate in the capitalist countries is to be parties of the barricades, parties of the capture of factories, of clashes with the forces of the order, and not parties which submit to the laws, regulations and formulas that reaction has created. This is logical and lawful, because all the creations of reaction and capital have the objective of the suppression of the revolution and the genuine parties have the duty not to obey them, but to attack them. In saying this I am not advocating operating in adventurous ways. As I stressed above, we must consider where the weak spots are, although, once again, without ideo-politically sound organizational activity they cannot be exploited.

The important moments through which the capitalist world is passing at present, the moments of the great crisis, are objectively very suitable for launching attacks on capital at its weak points. It is up to us Marxist-Leninists to understand these weaknesses thoroughly so that the struggle and the resistance are developed both in the developed capitalist countries and in the backward countries. The responsibility devolves on the Marxist-Leninist parties of the developed countries to prove themselves up to their tasks and set the example for the Marxist-Leninist parties or the revolutionary elements of the backward countries.

At present we can say that the working masses and progressive elements in the economically backward countries, who suffer the oppression of capital, are more in the forefront, more active, more militant than those in the developed capitalist countries and although there are no Marxist-Leninist parties there, they have proved their superiority by carrying out militant activities against the internal oppression and external interference. This shows that the capitalist bourgeoisie in the metropolises has great experience in oppression and exploitation and, apparently, even though there are Marxist-Leninist parties, people have become accustomed to enduring this oppression and to being mislead by the false democracy and freedom advocated by the allegedly democratic parties.

The conclusion emerges that the metropolises continue to oppress the undeveloped, neo-colonial countries and, logically, that the Marxist-Leninist parties in some oppressor countries are not reacting with the revolutionary force required to prevent this oppression. It can be seen that the necessary internationalist solidarity with the progressive peoples of continents which are in revolt against the double yoke of foreign and local capital does not exist in these countries. This is a major problem of capital importance, which must concern all Marxist-Leninists, and in the first place, the Marxist-Leninist parties in the countries ruled by capital.

Our party is aware of these problems, has them on the agenda, makes every effort and has orientated its whole policy, propaganda and agitation, as well as its own actions, towards internationalist aid for the Marxist-Leninist parties and the people’s national liberation struggle. At this stage, the national liberation struggles of the peoples of the undeveloped countries have extraordinary importance, because they weaken the capitalist order, in general and facilitate the development of bourgeois democratic revolutions and their transformation into proletarian revolutions. Hence, it is up to the communist forces wherever they are, to reflect on their actions and activities and be guided by our great revolutionary theory, Marxism-Leninism, to assimilate it thoroughly and accurately and. through the practical actions, to incite and lead the masses in revolution.

We notice with regret that some Marxist-Leninist parties do not understand this question properly, do not operate actively, that is, they do not accompany their propaganda, however weak, with concrete actions, which they can do only if the militant spirit exists in their ranks. Indeed, in some countries there are occasions when we do not see Marxist-Leninist groups or parties which distinguish themselves with their political actions and give fire to the demonstrations, opposition and protests which the working class makes on the urging of social-democracy or modern revisionism- Such actions would really arouse interest among the workers who would see that the actions of Marxist-Leninists come into conflict with the slogans chanted by the revisionists and social-democracy in strikes and demonstrations. Tens of thousands of workers rally in the squares of various cities, and the Marxist-Leninist parties will strengthen and assert themselves if their representatives take the courage to come out with their own microphones, addressing the masses of the people with their line in order to explain to them how they should turn the strikes and demonstrations they hold into political strikes and demonstrations, and not limited themselves to economic strikes or “peaceful” strikes.

The enemy in power is afraid of such political strikes, therefore he calls them ferocious strikes. The question here is not that we should come out with weapons or fire them, but we must stand up to the repressive organs of the order, the police, the carabinieri, the army and, at the same time, expose the evils of capitalism and the revisionist parties among the people gathers in the streets and in squares. This, for example, is a field in which Marxist-Leninists can mobilize the working masses. But there are other fields and forms of work like this, which prepare public opinion for sterner actions against the wretched existing state of affairs, so the people see more clearly the crisis of the regime, the great economic financial crisis, the great energy crisis, all of which, in the final analysis, are loaded on to the backs of the working class.

The working class cannot follow our people, our Marxist-Leninist groups or parties, if it does not see us in action, because in regard to the means od propaganda which the capitalist bourgeoisie and its parties possess, they are far more powerful the ours. Therefore, the masses of the people have to see us the communists and men of action in concrete actions against the imposed order, against the status quo, against the flabby activity which the propaganda of the bourgeoisie creates.

The purpose of the propaganda of the bourgeoisie is to retain its electorate. By saying that voting for this or that party of the bourgeoisie will alter the situation, each bourgeois party tries to arouse vain hopes among the working class and the working masses, hence, it canvasses for votes. The only result of such propaganda is to lull the revolutionary energies of the masses to sleep, whereas we Marxist-Leninists face the task that we must involve the masses in concrete actions.

Wherever the capitalist bourgeoisie operates, it is striving with all its might to cope with the terrible economic crisis which has gripped it, and which, far from diminishing is becoming deeper, by shifting its consequences on to the shoulders of the masses. The energy-crisis, the financial crisis, the mounting prices, inflation, unemployment and terrorism which day by day is assuming alarming proportions, are arousing the distrust of the broad masses of the people towards the regimes ruling them, but at the same time, they frighten the middle strata of the people, obscure their view of the future, of the ways and means to escape from the crisis, that is, from the regime which has given birth to all these evils. Precisely here and in opposition to this situation, the burden falls on us Marxist-Leninists and our parties to fight the opposing current, to find the ways, means and forms to mobilize the masses.

On many capitalist countries the crisis is great, terrorism, which is supported by capital, is assuming major proportions. In order to emerge from the crisis and crush any possibility of insurrection and revolution by the working class and the people, the reactionary forces in these countries are preparing the terrain for an authoritarian state, for the fascist dictatorship. If the working masses, we Marxist-Leninist parties and the progressive peoples fail to understand that the fascist dictatorship comes as a result of the difficult situation which the power of the capital is experiencing and do not fight it, then,, sooner or later fascism will be established, because the crisis will continue, since capitalism will strive to protect its income at the expense of the working masses who will become more and more impoverished. Being unarmed, because they do not understand why such a thing is occurring and do not fight against it and the other actions of the capital, these masses will accept the bondage of a fascist circle, thinking that it will be a way out of the crisis. In fact it is not a way out for the working class and the working people, because fascism represents the most ferocious dictatorship of capital, which will oppress the masses of the peoples even more than it is doing today. It is the last resort of exploiting capital.

In all the capitalist countries, separately or jointly, in the political, military and economic organism in which they have assembled, there exits a situation of terrible crisis, which has brought about consequences in the economy and in all the other sectors of the life of the country and has aroused the sentiments of the internal disintegration of the capitalist state and nationalism. Thus, in the capitalist and revisionist countries we see the development of profound contradictions, not only between states combined in blocs, but also between individual states. Even in the so-called socialist community at present there is a very great crisis, caused by the relations of dependence on the Soviet Union which is in a major economic-financial crisis itself. The other countries, satellites of the Soviet Union, likewise, are suffering the consequences of the world capitalist crisis. Thus, recently we see a great rise of prices of every sort in those countries, a rise which amounts to 50 per cent. This has already stirred the broad masses of the people to silent revolt, and in some cases, as in the Soviet Union, Czechoslovakia and Poland, to open clashes.

The foreign debts of these countries are colossal. They amount to billions of dollars. These states are facing bankruptcy, because they are unable to further develop their economies, or even to pay their existing debts to the Soviet Union and the other capitalist countries. Hence, there is great discontent within this bloc. Wherever ethnic unity does not exist, nationalist groupings have begun to emerge.

I have said on other occasions that modern revisionism created difficult and complicated economic, political, and ideological situations. It disrupts the political unity of the country and incites desperate nationalism. In other words, modern revisionism incites the most reactionary, fascist nationalist elements to create those situations which are in the interest of world capital. Therefore, both in the capitalist countries and in the countries ruled by revisionists, the revolutionary situation, as an objective condition for the triumph of the revolution, has matured. The only thing lacking is the spark to kindle a revolt, organized and led, for the overthrow of the bourgeoisie, whether of the capitalist West or the revisionist East.

We find the most concrete example of this situation in Yugoslavia, where the national question has become as acute as it was at the time of the Second World War. The situation has not yet reached the stage where it bursts into flames, but the fire may break out due to the Titoite regime, which, contrary to its propaganda about “unity and fraternity”, is splitting the nations and nationalities more and more in Yugoslavia. The reactionary circles of the most powerful “krals” are operating for division, fragmentation and domination in Yugoslavia. These circles are the offspring of the anti-Marxist, capitalist-revisionist regime, which is arousing feuds, divisions and enmities among the peoples.

Our people have a wise saying: “Poverty breeds discord”, and this poverty is an outcome of capitalist regimes. The peoples in those countries are impoverished, therefore, in order to escape from poverty, the wretched absolutely must be made conscious and understand the situations, must organize themselves and strive to organize the resistance against oppression, to organize that popular striking force which gradually becomes a terrible force against the rotten capitalist regime, where the situation is ripe for revolutionary activity.

Our Marxist-Leninist theory teaches us: Every revolutionary activity must be guided by the Marxist-Leninist revolutionary theory which the Marxist-Leninist party masters, defends and faithfully applies. The objective of every genuine revolutionary movement must be to establish the hegemony of the working class. This hegemony does not in any way imply that the working class and its Marxist-Leninist party should not link up with all those classes and strata of the population which are very interested in opposing the oppressive capitalist and revisionist order. On the contrary, the hegemony of the working class presupposes alliance with the working peasantry, the progressive intellectuals, etc.

In the ranks of the unemployed in the capitalist-revisionist countries there is a great spiritual force of people revolted because they are short of food. In those countries there is a great force of people revolted because the prospects for a decent life have been closed to them. They cannot find jobs, and made desperate by this situation, they are easily corrupted and misled by the special intensive preparation of the regime to involve them in acts of terrorism. This is the source of the participation of young people in the terrorist “red brigades”. Many of these young people do not see any way out other than through terrorist acts. We Marxist-Leninists must show them that the isolated terrorist acts and gangsterism, in which the capitalist regime has involved them and is trying to involve them ever more deeply, do not bring any improvement of the situation for the people, the youth, or the unemployed, but, on the contrary, bring about the fascist coup of the reactionary bourgeoisie. These groups of youths are nothing but the vanguard detachments of fascism. In the face of these capitalist phenomena, we Marxist-Leninists must not sit idle. We must not permit the masses of the people, to be intimidated by the acts of terrorists, anarchists, on the contrary, we should work so that the people of this or that capitalist country are not afraid of them.

When the Marxists act against terrorism, it is likely that the class enemies will tax them with “taking part in the activity of elements who support the capitalist regime”, but the slanders of enemies must not inhibit the revolutionary activity. The Marxist-Leninists act in two parallel directions: both against the regime in power, against the bourgeois parties, whether social-democratic, socialist or revisionist, and at the same time, also, against terrorism. The revolutionaries cannot wage this struggle, simply by issuing a newspaper, but by carrying out extensive political, ideological propaganda and by acting together with the masses in order to make the truth clear to them and convince them in concrete actions, against the evils of the old society. The enemies must be attacked on all fronts in unity with the masses, otherwise, success cannot be achieved. To do this requires strong organization, courage and many sacrifices from our Marxist-Leninist parties.

At these difficult moments, when capitalism in crisis is seeking to establish its savage dictatorship, sacrifices on the part of Marxist-Leninists, the working class and progressive elements are indispensable, but every revolutionary action requires courage, intelligence and vigorous actions. There must be no retreat in the face of this situation.

The just and heroic struggle of the Palestinian people for the liberation of their territories seized and occupied by Israel is a fine example. Despite the fact that it is not led by Marxist-Leninists we support it. We support it since it is a national liberation, anti-imperialist struggle. In assessing their struggle we must appreciate their bravery in coping with countless difficulties against extremely strong powers, armed to the teeth, such as the American imperialists and the Israeli Zionists. We must also bear in mind the fact that, at the same time, the Palestinians have to fight the reactionary Arab forces, too. They are left without a homeland, but they have the strength of their spirit and the strength of their arms, their courage and honest aims to have their homeland liberated, which keep them alive. They are fighting tooth and nail against the Israeli Zionists, fighting for their existence as a people and for their right to have their own homeland. It is useful for the Marxist-Leninist parties of the capitalist countries to bear in mind this wonderful experience for the organization of their struggle, to draw inspiration from the example of the resistance of this small people who, although displaced and scattered, have been able to rally their energies for a great purpose. They are fighting in the ways which the conditions of bourgeois domination have allowed them for the creation of a Palestinian state in opposition to the great forces of capitalism and imperialism.

Despite some activities of a terrorist character by some groups, an activity which we Marxist-Leninists do not support, the struggle of the Palestinian people, in general, is a liberation struggle and should be assisted.

The tasks which emerge for us Marxist-Leninists in these situations are certainly very great and very difficult, because our enemies are numerous, highly organized and very powerful. These tasks become still greater and more difficult for the Marxist-Leninist parties which militate in the capitalist countries. But profound and correct understanding of Marxism-Leninism, that unerring guide which leads and directs us in every step of our life and ideological line, as well as in the organizational field, the effective co-ordination of illegal with legal activity, the selection of reliable allies and alliances, etc. will make our struggle and the overcoming of difficulties easier and will lead us to victory over the bourgeois-revisionist enemies.

Development at Gunpoint’ duration :: Story of destruction in Orissa

The vegetable garden of Odisha is going to be submerged and more than 50 villages displaced; and the name of the game is ‘Development at Gunpoint’ – meaning ‘peaceful industrialization’ as the chief minister claims!
Thousands of farmers of the Lower Suktel plateau in Balangir are protesting against this upcoming dam for more than a decade now. After many a round of brutal repression and forceful land acquisition, the State has now declared the ‘final war’ against its own people.

On 29 April 2013, more than 2000 people were holding ground in opposition to the dam project. Early in the morning, 10 platoons of police force cracked down on the peaceful protesters. They started beating people mercilessly, without any provocation. They dragged women, clamped their feet with heavy boots, and tried to lynch Amitabh Patra, a filmmaker, who was filming the excesses first hand. The policemen, who appeared to be drunk, behaved like hired goons of some mafia outfit.

The police arrested 16 people, including Amitabh Patra and Lenin Kumar, editor of *Nisan*. Amitabh is still struggling for life with severe head injuries.

मैं नास्तिक क्यों हूँ? :: भगतसिंह

एक नया प्रश्न उठ खड़ा हुआ है। क्या मैं किसी अहंकार के कारण सर्वशक्तिमान, सर्वव्यापी तथा सर्वज्ञानी ईश्वर के अस्तित्व पर विश्वास नहीं करता हूँ? मेरे कुछ दोस्त – शायद ऐसा कहकर मैं उन पर बहुत अधिकार नहीं जमा रहा हूँ – मेरे साथ अपने थोड़े से सम्पर्क में इस निष्कर्ष पर पहुँचने के लिये उत्सुक हैं कि मैं ईश्वर के अस्तित्व को नकार कर कुछ ज़रूरत से ज़्यादा आगे जा रहा हूँ और मेरे घमण्ड ने कुछ हद तक मुझे इस अविश्वास के लिये उकसाया है। मैं ऐसी कोई शेखी नहीं बघारता कि मैं मानवीय कमज़ोरियों से बहुत ऊपर हूँ। मैं एक मनुष्य हूँ, और इससे अधिक कुछ नहीं। कोई भी इससे अधिक होने का दावा नहीं कर सकता। यह कमज़ोरी मेरे अन्दर भी है। अहंकार भी मेरे स्वभाव का अंग है। अपने कामरेडो के बीच मुझे निरंकुश कहा जाता था। यहाँ तक कि मेरे दोस्त श्री बटुकेश्वर कुमार दत्त भी मुझे कभी-कभी ऐसा कहते थे। कई मौकों पर स्वेच्छाचारी कह मेरी निन्दा भी की गयी। कुछ दोस्तों को शिकायत है, और गम्भीर रूप से है कि मैं अनचाहे ही अपने विचार, उन पर थोपता हूँ और अपने प्रस्तावों को मनवा लेता हूँ। यह बात कुछ हद तक सही है। इससे मैं इनकार नहीं करता। इसे अहंकार कहा जा सकता है। जहाँ तक अन्य प्रचलित मतों के मुकाबले हमारे अपने मत का सवाल है। मुझे निश्चय ही अपने मत पर गर्व है। लेकिन यह व्यक्तिगत नहीं है। ऐसा हो सकता है कि यह केवल अपने विश्वास के प्रति न्यायोचित गर्व हो और इसको घमण्ड नहीं कहा जा सकता। घमण्ड तो स्वयं के प्रति अनुचित गर्व की अधिकता है। क्या यह अनुचित गर्व है, जो मुझे नास्तिकता की ओर ले गया? अथवा इस विषय का खूब सावधानी से अध्ययन करने और उस पर खूब विचार करने के बाद मैंने ईश्वर पर अविश्वास किया?

मैं यह समझने में पूरी तरह से असफल रहा हूँ कि अनुचित गर्व या वृथाभिमान किस तरह किसी व्यक्ति के ईश्वर में विश्वास करने के रास्ते में रोड़ा बन सकता है? किसी वास्तव में महान व्यक्ति की महानता को मैं मान्यता न दूँ – यह तभी हो सकता है, जब मुझे भी थोड़ा ऐसा यश प्राप्त हो गया हो जिसके या तो मैं योग्य नहीं हूँ या मेरे अन्दर वे गुण नहीं हैं, जो इसके लिये आवश्यक हैं। यहाँ तक तो समझ में आता है। लेकिन यह कैसे हो सकता है कि एक व्यक्ति, जो ईश्वर में विश्वास रखता हो, सहसा अपने व्यक्तिगत अहंकार के कारण उसमें विश्वास करना बन्द कर दे? दो ही रास्ते सम्भव हैं। या तो मनुष्य अपने को ईश्वर का प्रतिद्वन्द्वी समझने लगे या वह स्वयं को ही ईश्वर मानना शुरू कर दे। इन दोनो ही अवस्थाओं में वह सच्चा नास्तिक नहीं बन सकता। पहली अवस्था में तो वह अपने प्रतिद्वन्द्वी के अस्तित्व को नकारता ही नहीं है। दूसरी अवस्था में भी वह एक ऐसी चेतना के अस्तित्व को मानता है, जो पर्दे के पीछे से प्रकृति की सभी गतिविधियों का संचालन करती है। मैं तो उस सर्वशक्तिमान परम आत्मा के अस्तित्व से ही इनकार करता हूँ। यह अहंकार नहीं है, जिसने मुझे नास्तिकता के सिद्धान्त को ग्रहण करने के लिये प्रेरित किया। मैं न तो एक प्रतिद्वन्द्वी हूँ, न ही एक अवतार और न ही स्वयं परमात्मा। इस अभियोग को अस्वीकार करने के लिये आइए तथ्यों पर गौर करें। मेरे इन दोस्तों के अनुसार, दिल्ली बम केस और लाहौर षडयन्त्र केस के दौरान मुझे जो अनावश्यक यश मिला, शायद उस कारण मैं वृथाभिमानी हो गया हूँ।

मेरा नास्तिकतावाद कोई अभी हाल की उत्पत्ति नहीं है। मैंने तो ईश्वर पर विश्वास करना तब छोड़ दिया था, जब मैं एक अप्रसिद्ध नौजवान था। कम से कम एक कालेज का विद्यार्थी तो ऐसे किसी अनुचित अहंकार को नहीं पाल-पोस सकता, जो उसे नास्तिकता की ओर ले जाये। यद्यपि मैं कुछ अध्यापकों का चहेता था तथा कुछ अन्य को मैं अच्छा नहीं लगता था। पर मैं कभी भी बहुत मेहनती अथवा पढ़ाकू विद्यार्थी नहीं रहा। अहंकार जैसी भावना में फँसने का कोई मौका ही न मिल सका। मैं तो एक बहुत लज्जालु स्वभाव का लड़का था, जिसकी भविष्य के बारे में कुछ निराशावादी प्रकृति थी। मेरे बाबा, जिनके प्रभाव में मैं बड़ा हुआ, एक रूढ़िवादी आर्य समाजी हैं। एक आर्य समाजी और कुछ भी हो, नास्तिक नहीं होता। अपनी प्राथमिक शिक्षा पूरी करने के बाद मैंने डी0 ए0 वी0 स्कूल, लाहौर में प्रवेश लिया और पूरे एक साल उसके छात्रावास में रहा। वहाँ सुबह और शाम की प्रार्थना के अतिरिक्त में घण्टों गायत्री मंत्र जपा करता था। उन दिनों मैं पूरा भक्त था। बाद में मैंने अपने पिता के साथ रहना शुरू किया। जहाँ तक धार्मिक रूढ़िवादिता का प्रश्न है, वह एक उदारवादी व्यक्ति हैं। उन्हीं की शिक्षा से मुझे स्वतन्त्रता के ध्येय के लिये अपने जीवन को समर्पित करने की प्रेरणा मिली। किन्तु वे नास्तिक नहीं हैं। उनका ईश्वर में दृढ़ विश्वास है। वे मुझे प्रतिदिन पूजा-प्रार्थना के लिये प्रोत्साहित करते रहते थे। इस प्रकार से मेरा पालन-पोषण हुआ। असहयोग आन्दोलन के दिनों में राष्ट्रीय कालेज में प्रवेश लिया। यहाँ आकर ही मैंने सारी धार्मिक समस्याओं – यहाँ तक कि ईश्वर के अस्तित्व के बारे में उदारतापूर्वक सोचना, विचारना तथा उसकी आलोचना करना शुरू किया। पर अभी भी मैं पक्का आस्तिक था। उस समय तक मैं अपने लम्बे बाल रखता था। यद्यपि मुझे कभी-भी सिक्ख या अन्य धर्मों की पौराणिकता और सिद्धान्तों में विश्वास न हो सका था। किन्तु मेरी ईश्वर के अस्तित्व में दृढ़ निष्ठा थी। बाद में मैं क्रान्तिकारी पार्टी से जुड़ा। वहाँ जिस पहले नेता से मेरा सम्पर्क हुआ वे तो पक्का विश्वास न होते हुए भी ईश्वर के अस्तित्व को नकारने का साहस ही नहीं कर सकते थे। ईश्वर के बारे में मेरे हठ पूर्वक पूछते रहने पर वे कहते, ‘’जब इच्छा हो, तब पूजा कर लिया करो।’’ यह नास्तिकता है, जिसमें साहस का अभाव है। दूसरे नेता, जिनके मैं सम्पर्क में आया, पक्के श्रद्धालु आदरणीय कामरेड शचीन्द्र नाथ सान्याल आजकल काकोरी षडयन्त्र केस के सिलसिले में आजीवन कारवास भोग रहे हैं। उनकी पुस्तक ‘बन्दी जीवन’ ईश्वर की महिमा का ज़ोर-शोर से गान है। उन्होंने उसमें ईश्वर के ऊपर प्रशंसा के पुष्प रहस्यात्मक वेदान्त के कारण बरसाये हैं। 28 जनवरी, 1925 को पूरे भारत में जो ‘दि रिवोल्यूशनरी’ (क्रान्तिकारी) पर्चा बाँटा गया था, वह उन्हीं के बौद्धिक श्रम का परिणाम है। उसमें सर्वशक्तिमान और उसकी लीला एवं कार्यों की प्रशंसा की गयी है। मेरा ईश्वर के प्रति अविश्वास का भाव क्रान्तिकारी दल में भी प्रस्फुटित नहीं हुआ था। काकोरी के सभी चार शहीदों ने अपने अन्तिम दिन भजन-प्रार्थना में गुजारे थे। राम प्रसाद ‘बिस्मिल’ एक रूढ़िवादी आर्य समाजी थे। समाजवाद तथा साम्यवाद में अपने वृहद अध्ययन के बावजूद राजेन लाहड़ी उपनिषद एवं गीता के श्लोकों के उच्चारण की अपनी अभिलाषा को दबा न सके। मैंने उन सब मे सिर्फ एक ही व्यक्ति को देखा, जो कभी प्रार्थना नहीं करता था और कहता था, ‘’दर्शन शास्त्र मनुष्य की दुर्बलता अथवा ज्ञान के सीमित होने के कारण उत्पन्न होता है। वह भी आजीवन निर्वासन की सजा भोग रहा है। परन्तु उसने भी ईश्वर के अस्तित्व को नकारने की कभी हिम्मत नहीं की।

इस समय तक मैं केवल एक रोमान्टिक आदर्शवादी क्रान्तिकारी था। अब तक हम दूसरों का अनुसरण करते थे। अब अपने कन्धों पर ज़िम्मेदारी उठाने का समय आया था। यह मेरे क्रान्तिकारी जीवन का एक निर्णायक बिन्दु था। ‘अध्ययन’ की पुकार मेरे मन के गलियारों में गूँज रही थी – विरोधियों द्वारा रखे गये तर्कों का सामना करने योग्य बनने के लिये अध्ययन करो। अपने मत के पक्ष में तर्क देने के लिये सक्षम होने के वास्ते पढ़ो। मैंने पढ़ना शुरू कर दिया। इससे मेरे पुराने विचार व विश्वास अद्भुत रूप से परिष्कृत हुए। रोमांस की जगह गम्भीर विचारों ने ली ली। न और अधिक रहस्यवाद, न ही अन्धविश्वास। यथार्थवाद हमारा आधार बना। मुझे विश्वक्रान्ति के अनेक आदर्शों के बारे में पढ़ने का खूब मौका मिला। मैंने अराजकतावादी नेता बाकुनिन को पढ़ा, कुछ साम्यवाद के पिता माक्र्स को, किन्तु अधिक लेनिन, त्रात्स्की, व अन्य लोगों को पढ़ा, जो अपने देश में सफलतापूर्वक क्रान्ति लाये थे। ये सभी नास्तिक थे। बाद में मुझे निरलम्ब स्वामी की पुस्तक ‘सहज ज्ञान’ मिली। इसमें रहस्यवादी नास्तिकता थी। 1926 के अन्त तक मुझे इस बात का विश्वास हो गया कि एक सर्वशक्तिमान परम आत्मा की बात, जिसने ब्रह्माण्ड का सृजन, दिग्दर्शन और संचालन किया, एक कोरी बकवास है। मैंने अपने इस अविश्वास को प्रदर्शित किया। मैंने इस विषय पर अपने दोस्तों से बहस की। मैं एक घोषित नास्तिक हो चुका था।

मई 1927 में मैं लाहौर में गिरफ़्तार हुआ। रेलवे पुलिस हवालात में मुझे एक महीना काटना पड़ा। पुलिस अफ़सरों ने मुझे बताया कि मैं लखनऊ में था, जब वहाँ काकोरी दल का मुकदमा चल रहा था, कि मैंने उन्हें छुड़ाने की किसी योजना पर बात की थी, कि उनकी सहमति पाने के बाद हमने कुछ बम प्राप्त किये थे, कि 1927 में दशहरा के अवसर पर उन बमों में से एक परीक्षण के लिये भीड़ पर फेंका गया, कि यदि मैं क्रान्तिकारी दल की गतिविधियों पर प्रकाश डालने वाला एक वक्तव्य दे दूँ, तो मुझे गिरफ़्तार नहीं किया जायेगा और इसके विपरीत मुझे अदालत में मुखबिर की तरह पेश किये बेगैर रिहा कर दिया जायेगा और इनाम दिया जायेगा। मैं इस प्रस्ताव पर हँसा। यह सब बेकार की बात थी। हम लोगों की भाँति विचार रखने वाले अपनी निर्दोष जनता पर बम नहीं फेंका करते। एक दिन सुबह सी0 आई0 डी0 के वरिष्ठ अधीक्षक श्री न्यूमन ने कहा कि यदि मैंने वैसा वक्तव्य नहीं दिया, तो मुझ पर काकोरी केस से सम्बन्धित विद्रोह छेड़ने के षडयन्त्र तथा दशहरा उपद्रव में क्रूर हत्याओं के लिये मुकदमा चलाने पर बाध्य होंगे और कि उनके पास मुझे सजा दिलाने व फाँसी पर लटकवाने के लिये उचित प्रमाण हैं। उसी दिन से कुछ पुलिस अफ़सरों ने मुझे नियम से दोनो समय ईश्वर की स्तुति करने के लिये फुसलाना शुरू किया। पर अब मैं एक नास्तिक था। मैं स्वयं के लिये यह बात तय करना चाहता था कि क्या शान्ति और आनन्द के दिनों में ही मैं नास्तिक होने का दम्भ भरता हूँ या ऐसे कठिन समय में भी मैं उन सिद्धान्तों पर अडिग रह सकता हूँ। बहुत सोचने के बाद मैंने निश्चय किया कि किसी भी तरह ईश्वर पर विश्वास तथा प्रार्थना मैं नहीं कर सकता। नहीं, मैंने एक क्षण के लिये भी नहीं की। यही असली परीक्षण था और मैं सफल रहा। अब मैं एक पक्का अविश्वासी था और तब से लगातार हूँ। इस परीक्षण पर खरा उतरना आसान काम न था। ‘विश्वास’ कष्टों को हलका कर देता है। यहाँ तक कि उन्हें सुखकर बना सकता है। ईश्वर में मनुष्य को अत्यधिक सान्त्वना देने वाला एक आधार मिल सकता है। उसके बिना मनुष्य को अपने ऊपर निर्भर करना पड़ता है। तूफ़ान और झंझावात के बीच अपने पाँवों पर खड़ा रहना कोई बच्चों का खेल नहीं है। परीक्षा की इन घड़ियों में अहंकार यदि है, तो भाप बन कर उड़ जाता है और मनुष्य अपने विश्वास को ठुकराने का साहस नहीं कर पाता। यदि ऐसा करता है, तो इससे यह निष्कर्ष निकलता है कि उसके पास सिर्फ़ अहंकार नहीं वरन् कोई अन्य शक्ति है। आज बिलकुल वैसी ही स्थिति है। निर्णय का पूरा-पूरा पता है। एक सप्ताह के अन्दर ही यह घोषित हो जायेगा कि मैं अपना जीवन एक ध्येय पर न्योछावर करने जा रहा हूँ। इस विचार के अतिरिक्त और क्या सान्त्वना हो सकती है? ईश्वर में विश्वास रखने वाला हिन्दू पुनर्जन्म पर राजा होने की आशा कर सकता है। एक मुसलमान या ईसाई स्वर्ग में व्याप्त समृद्धि के आनन्द की तथा अपने कष्टों और बलिदान के लिये पुरस्कार की कल्पना कर सकता है। किन्तु मैं क्या आशा करूँ? मैं जानता हूँ कि जिस क्षण रस्सी का फ़न्दा मेरी गर्दन पर लगेगा और मेरे पैरों के नीचे से तख़्ता हटेगा, वह पूर्ण विराम होगा – वह अन्तिम क्षण होगा। मैं या मेरी आत्मा सब वहीं समाप्त हो जायेगी। आगे कुछ न रहेगा। एक छोटी सी जूझती हुई ज़िन्दगी, जिसकी कोई ऐसी गौरवशाली परिणति नहीं है, अपने में स्वयं एक पुरस्कार होगी – यदि मुझमें इस दृष्टि से देखने का साहस हो। बिना किसी स्वार्थ के यहाँ या यहाँ के बाद पुरस्कार की इच्छा के बिना, मैंने अनासक्त भाव से अपने जीवन को स्वतन्त्रता के ध्येय पर समर्पित कर दिया है, क्योंकि मैं और कुछ कर ही नहीं सकता था। जिस दिन हमें इस मनोवृत्ति के बहुत-से पुरुष और महिलाएँ मिल जायेंगे, जो अपने जीवन को मनुष्य की सेवा और पीड़ित मानवता के उद्धार के अतिरिक्त कहीं समर्पित कर ही नहीं सकते, उसी दिन मुक्ति के युग का शुभारम्भ होगा। वे शोषकों, उत्पीड़कों और अत्याचारियों को चुनौती देने के लिये उत्प्रेरित होंगे। इस लिये नहीं कि उन्हें राजा बनना है या कोई अन्य पुरस्कार प्राप्त करना है यहाँ या अगले जन्म में या मृत्योपरान्त स्वर्ग में। उन्हें तो मानवता की गर्दन से दासता का जुआ उतार फेंकने और मुक्ति एवं शान्ति स्थापित करने के लिये इस मार्ग को अपनाना होगा। क्या वे उस रास्ते पर चलेंगे जो उनके अपने लिये ख़तरनाक किन्तु उनकी महान आत्मा के लिये एक मात्र कल्पनीय रास्ता है। क्या इस महान ध्येय के प्रति उनके गर्व को अहंकार कहकर उसका गलत अर्थ लगाया जायेगा? कौन इस प्रकार के घृणित विशेषण बोलने का साहस करेगा? या तो वह मूर्ख है या धूर्त। हमें चाहिए कि उसे क्षमा कर दें, क्योंकि वह उस हृदय में उद्वेलित उच्च विचारों, भावनाओं, आवेगों तथा उनकी गहराई को महसूस नहीं कर सकता। उसका हृदय मांस के एक टुकड़े की तरह मृत है। उसकी आँखों पर अन्य स्वार्थों के प्रेतों की छाया पड़ने से वे कमज़ोर हो गयी हैं। स्वयं पर भरोसा रखने के गुण को सदैव अहंकार की संज्ञा दी जा सकती है। यह दुखपूर्ण और कष्टप्रद है, पर चारा ही क्या है?

आलोचना और स्वतन्त्र विचार एक क्रान्तिकारी के दोनो अनिवार्य गुण हैं। क्योंकि हमारे पूर्वजों ने किसी परम आत्मा के प्रति विश्वास बना लिया था। अतः कोई भी व्यक्ति जो उस विश्वास को सत्यता या उस परम आत्मा के अस्तित्व को ही चुनौती दे, उसको विधर्मी, विश्वासघाती कहा जायेगा। यदि उसके तर्क इतने अकाट्य हैं कि उनका खण्डन वितर्क द्वारा नहीं हो सकता और उसकी आस्था इतनी प्रबल है कि उसे ईश्वर के प्रकोप से होने वाली विपत्तियों का भय दिखा कर दबाया नहीं जा सकता तो उसकी यह कह कर निन्दा की जायेगी कि वह वृथाभिमानी है। यह मेरा अहंकार नहीं था, जो मुझे नास्तिकता की ओर ले गया। मेरे तर्क का तरीका संतोषप्रद सिद्ध होता है या नहीं इसका निर्णय मेरे पाठकों को करना है, मुझे नहीं। मैं जानता हूँ कि ईश्वर पर विश्वास ने आज मेरा जीवन आसान और मेरा बोझ हलका कर दिया होता। उस पर मेरे अविश्वास ने सारे वातावरण को अत्यन्त शुष्क बना दिया है। थोड़ा-सा रहस्यवाद इसे कवित्वमय बना सकता है। किन्तु मेरे भाग्य को किसी उन्माद का सहारा नहीं चाहिए। मैं यथार्थवादी हूँ। मैं अन्तः प्रकृति पर विवेक की सहायता से विजय चाहता हूँ। इस ध्येय में मैं सदैव सफल नहीं हुआ हूँ। प्रयास करना मनुष्य का कर्तव्य है। सफलता तो संयोग तथा वातावरण पर निर्भर है। कोई भी मनुष्य, जिसमें तनिक भी विवेक शक्ति है, वह अपने वातावरण को तार्किक रूप से समझना चाहेगा। जहाँ सीधा प्रमाण नहीं है, वहाँ दर्शन शास्त्र का महत्व है। जब हमारे पूर्वजों ने फुरसत के समय विश्व के रहस्य को, इसके भूत, वर्तमान एवं भविष्य को, इसके क्यों और कहाँ से को समझने का प्रयास किया तो सीधे परिणामों के कठिन अभाव में हर व्यक्ति ने इन प्रश्नों को अपने ढ़ंग से हल किया। यही कारण है कि विभिन्न धार्मिक मतों में हमको इतना अन्तर मिलता है, जो कभी-कभी वैमनस्य तथा झगड़े का रूप ले लेता है। न केवल पूर्व और पश्चिम के दर्शनों में मतभेद है, बल्कि प्रत्येक गोलार्ध के अपने विभिन्न मतों में आपस में अन्तर है। पूर्व के धर्मों में, इस्लाम तथा हिन्दू धर्म में ज़रा भी अनुरूपता नहीं है। भारत में ही बौद्ध तथा जैन धर्म उस ब्राह्मणवाद से बहुत अलग है, जिसमें स्वयं आर्यसमाज व सनातन धर्म जैसे विरोधी मत पाये जाते हैं। पुराने समय का एक स्वतन्त्र विचारक चार्वाक है। उसने ईश्वर को पुराने समय में ही चुनौती दी थी। हर व्यक्ति अपने को सही मानता है। दुर्भाग्य की बात है कि बजाय पुराने विचारकों के अनुभवों तथा विचारों को भविष्य में अज्ञानता के विरुद्ध लड़ाई का आधार बनाने के हम आलसियों की तरह, जो हम सिद्ध हो चुके हैं, उनके कथन में अविचल एवं संशयहीन विश्वास की चीख पुकार करते रहते हैं और इस प्रकार मानवता के विकास को जड़ बनाने के दोषी हैं।

सिर्फ विश्वास और अन्ध विश्वास ख़तरनाक है। यह मस्तिष्क को मूढ़ और मनुष्य को प्रतिक्रियावादी बना देता है। जो मनुष्य अपने को यथार्थवादी होने का दावा करता है, उसे समस्त प्राचीन रूढ़िगत विश्वासों को चुनौती देनी होगी। प्रचलित मतों को तर्क की कसौटी पर कसना होगा। यदि वे तर्क का प्रहार न सह सके, तो टुकड़े-टुकड़े होकर गिर पड़ेगा। तब नये दर्शन की स्थापना के लिये उनको पूरा धराशायी करकेे जगह साफ करना और पुराने विश्वासों की कुछ बातों का प्रयोग करके पुनर्निमाण करना। मैं प्राचीन विश्वासांे के ठोसपन पर प्रश्न करने के सम्बन्ध में आश्वस्त हूँ। मुझे पूरा विश्वास है कि एक चेतन परम आत्मा का, जो प्रकृति की गति का दिग्दर्शन एवं संचालन करता है, कोई अस्तित्व नहीं है। हम प्रकृति में विश्वास करते हैं और समस्त प्रगतिशील आन्दोलन का ध्येय मनुष्य द्वारा अपनी सेवा के लिये प्रकृति पर विजय प्राप्त करना मानते हैं। इसको दिशा देने के पीछे कोई चेतन शक्ति नहीं है। यही हमारा दर्शन है। हम आस्तिकों से कुछ प्रश्न करना चाहते हैं।

यदि आपका विश्वास है कि एक सर्वशक्तिमान, सर्वव्यापक और सर्वज्ञानी ईश्वर है, जिसने विश्व की रचना की, तो कृपा करके मुझे यह बतायें कि उसने यह रचना क्यों की? कष्टों और संतापों से पूर्ण दुनिया – असंख्य दुखों के शाश्वत अनन्त गठबन्धनों से ग्रसित! एक भी व्यक्ति तो पूरी तरह संतृष्ट नही है। कृपया यह न कहें कि यही उसका नियम है। यदि वह किसी नियम से बँधा है तो वह सर्वशक्तिमान नहीं है। वह भी हमारी ही तरह नियमों का दास है। कृपा करके यह भी न कहें कि यह उसका मनोरंजन है। नीरो ने बस एक रोम जलाया था। उसने बहुत थोड़ी संख्या में लोगांें की हत्या की थी। उसने तो बहुत थोड़ा दुख पैदा किया, अपने पूर्ण मनोरंजन के लिये। और उसका इतिहास में क्या स्थान है? उसे इतिहासकार किस नाम से बुलाते हैं? सभी विषैले विशेषण उस पर बरसाये जाते हैं। पन्ने उसकी निन्दा के वाक्यों से काले पुते हैं, भत्र्सना करते हैं – नीरो एक हृदयहीन, निर्दयी, दुष्ट। एक चंगेज खाँ ने अपने आनन्द के लिये कुछ हजार जानें ले लीं और आज हम उसके नाम से घृणा करते हैं। तब किस प्रकार तुम अपने ईश्वर को न्यायोचित ठहराते हो? उस शाश्वत नीरो को, जो हर दिन, हर घण्टे ओर हर मिनट असंख्य दुख देता रहा, और अभी भी दे रहा है। फिर तुम कैसे उसके दुष्कर्मों का पक्ष लेने की सोचते हो, जो चंगेज खाँ से प्रत्येक क्षण अधिक है? क्या यह सब बाद में इन निर्दोष कष्ट सहने वालों को पुरस्कार और गलती करने वालों को दण्ड देने के लिये हो रहा है? ठीक है, ठीक है। तुम कब तक उस व्यक्ति को उचित ठहराते रहोगे, जो हमारे शरीर पर घाव करने का साहस इसलिये करता है कि बाद में मुलायम और आरामदायक मलहम लगायेगा? ग्लैडिएटर संस्था के व्यवस्थापक कहाँ तक उचित करते थे कि एक भूखे ख़ूंख़्वार शेर के सामने मनुष्य को फेंक दो कि, यदि वह उससे जान बचा लेता है, तो उसकी खूब देखभाल की जायेगी? इसलिये मैं पूछता हूँ कि उस चेतन परम आत्मा ने इस विश्व और उसमें मनुष्यों की रचना क्यों की? आनन्द लूटने के लिये? तब उसमें और नीरो में क्या फर्क है?

तुम मुसलमानो और ईसाइयो! तुम तो पूर्वजन्म में विश्वास नहीं करते। तुम तो हिन्दुओं की तरह यह तर्क पेश नहीं कर सकते कि प्रत्यक्षतः निर्दोष व्यक्तियों के कष्ट उनके पूर्वजन्मों के कर्मों का फल है। मैं तुमसे पूछता हूँ कि उस सर्वशक्तिशाली ने शब्द द्वारा विश्व के उत्पत्ति के लिये छः दिन तक क्यों परिश्रम किया? और प्रत्येक दिन वह क्यों कहता है कि सब ठीक है? बुलाओ उसे आज। उसे पिछला इतिहास दिखाओ। उसे आज की परिस्थितियों का अध्ययन करने दो। हम देखेंगे कि क्या वह कहने का साहस करता है कि सब ठीक है। कारावास की काल-कोठरियों से लेकर झोपड़ियों की बस्तियों तक भूख से तड़पते लाखों इन्सानों से लेकर उन शोषित मज़दूरों से लेकर जो पूँजीवादी पिशाच द्वारा खून चूसने की क्रिया को धैर्यपूर्वक निरुत्साह से देख रहे हैं तथा उस मानवशक्ति की बर्बादी देख रहे हैं, जिसे देखकर कोई भी व्यक्ति, जिसे तनिक भी सहज ज्ञान है, भय से सिहर उठेगा, और अधिक उत्पादन को ज़रूरतमन्द लोगों में बाँटने के बजाय समुद्र में फेंक देना बेहतर समझने से लेकर राजाआंे के उन महलों तक जिनकी नींव मानव की हड्डियों पर पड़ी है- उसको यह सब देखने दो और फिर कहे – सब कुछ ठीक है! क्यों और कहाँ से? यही मेरा प्रश्न है। तुम चुप हो। ठीक है, तो मैं आगे चलता हूँ।

और तुम हिन्दुओ, तुम कहते हो कि आज जो कष्ट भोग रहे हैं, ये पूर्वजन्म के पापी हैं और आज के उत्पीड़क पिछले जन्मों में साधु पुरुष थे, अतः वे सत्ता का आनन्द लूट रहे हैं। मुझे यह मानना पड़ता है कि आपके पूर्वज बहुत चालाक व्यक्ति थे। उन्होंने ऐसे सिद्धान्त गढ़े, जिनमें तर्क और अविश्वास के सभी प्रयासों को विफल करने की काफ़ी ताकत है। न्यायशास्त्र के अनुसार दण्ड को अपराधी पर पड़ने वाले असर के आधार पर केवल तीन कारणों से उचित ठहराया जा सकता है। वे हैं – प्रतिकार, भय तथा सुधार। आज सभी प्रगतिशील विचारकों द्वारा प्रतिकार के सिद्धान्त की निन्दा की जाती है। भयभीत करने के सिद्धान्त का भी अन्त वहीं है। सुधार करने का सिद्धान्त ही केवल आवश्यक है और मानवता की प्रगति के लिये अनिवार्य है। इसका ध्येय अपराधी को योग्य और शान्तिप्रिय नागरिक के रूप में समाज को लौटाना है। किन्तु यदि हम मनुष्यों को अपराधी मान भी लें, तो ईश्वर द्वारा उन्हें दिये गये दण्ड की क्या प्रकृति है? तुम कहते हो वह उन्हें गाय, बिल्ली, पेड़, जड़ी-बूटी या जानवर बनाकर पैदा करता है। तुम ऐसे 84 लाख दण्डों को गिनाते हो। मैं पूछता हूँ कि मनुष्य पर इनका सुधारक के रूप में क्या असर है? तुम ऐसे कितने व्यक्तियों से मिले हो, जो यह कहते हैं कि वे किसी पाप के कारण पूर्वजन्म में गधा के रूप में पैदा हुए थे? एक भी नहीं? अपने पुराणों से उदाहरण न दो। मेरे पास तुम्हारी पौराणिक कथाओं के लिए कोई स्थान नहीं है। और फिर क्या तुम्हें पता है कि दुनिया में सबसे बड़ा पाप गरीब होना है। गरीबी एक अभिशाप है। यह एक दण्ड है। मैं पूछता हूँ कि दण्ड प्रक्रिया की कहाँ तक प्रशंसा करें, जो अनिवार्यतः मनुष्य को और अधिक अपराध करने को बाध्य करे? क्या तुम्हारे ईश्वर ने यह नहीं सोचा था या उसको भी ये सारी बातें मानवता द्वारा अकथनीय कष्टों के झेलने की कीमत पर अनुभव से सीखनी थीं? तुम क्या सोचते हो, किसी गरीब या अनपढ़ परिवार, जैसे एक चमार या मेहतर के यहाँ पैदा होने पर इन्सान का क्या भाग्य होगा? चूँकि वह गरीब है, इसलिये पढ़ाई नहीं कर सकता। वह अपने साथियों से तिरस्कृत एवं परित्यक्त रहता है, जो ऊँची जाति में पैदा होने के कारण अपने को ऊँचा समझते हैं। उसका अज्ञान, उसकी गरीबी तथा उससे किया गया व्यवहार उसके हृदय को समाज के प्रति निष्ठुर बना देते हैं। यदि वह कोई पाप करता है तो उसका फल कौन भोेगेगा? ईष्वर, वह स्वयं या समाज के मनीषी? और उन लोगों के दण्ड के बारे में क्या होगा, जिन्हें दम्भी ब्राह्मणों ने जानबूझ कर अज्ञानी बनाये रखा तथा जिनको तुम्हारी ज्ञान की पवित्र पुस्तकों – वेदों के कुछ वाक्य सुन लेने के कारण कान में पिघले सीसे की धारा सहन करने की सजा भुगतनी पड़ती थी? यदि वे कोई अपराध करते हैं, तो उसके लिये कौन ज़िम्मेदार होगा? और उनका प्रहार कौन सहेगा? मेरे प्रिय दोस्तों! ये सिद्धान्त विशेषाधिकार युक्त लोगों के आविष्कार हैं। ये अपनी हथियाई हुई शक्ति, पूँजी तथा उच्चता को इन सिद्धान्तों के आधार पर सही ठहराते हैं। अपटान सिंक्लेयर ने लिखा था कि मनुष्य को बस अमरत्व में विश्वास दिला दो और उसके बाद उसकी सारी सम्पत्ति लूट लो। वह बगैर बड़बड़ाये इस कार्य में तुम्हारी सहायता करेगा। धर्म के उपदेशकों तथा सत्ता के स्वामियों के गठबन्धन से ही जेल, फाँसी, कोड़े और ये सिद्धान्त उपजते हैं।

मैं पूछता हूँ तुम्हारा सर्वशक्तिशाली ईश्वर हर व्यक्ति को क्यों नहीं उस समय रोकता है जब वह कोई पाप या अपराध कर रहा होता है? यह तो वह बहुत आसानी से कर सकता है। उसने क्यों नहीं लड़ाकू राजाओं की लड़ने की उग्रता को समाप्त किया और इस प्रकार विश्वयुद्ध द्वारा मानवता पर पड़ने वाली विपत्तियों से उसे बचाया? उसने अंग्रेजों के मस्तिष्क में भारत को मुक्त कर देने की भावना क्यों नहीं पैदा की? वह क्यों नहीं पूँजीपतियों के हृदय में यह परोपकारी उत्साह भर देता कि वे उत्पादन के साधनों पर अपना व्यक्तिगत सम्पत्ति का अधिकार त्याग दें और इस प्रकार केवल सम्पूर्ण श्रमिक समुदाय, वरन समस्त मानव समाज को पूँजीवादी बेड़ियों से मुक्त करें? आप समाजवाद की व्यावहारिकता पर तर्क करना चाहते हैं। मैं इसे आपके सर्वशक्तिमान पर छोड़ देता हूँ कि वह लागू करे। जहाँ तक सामान्य भलाई की बात है, लोग समाजवाद के गुणों को मानते हैं। वे इसके व्यावहारिक न होने का बहाना लेकर इसका विरोध करते हैं। परमात्मा को आने दो और वह चीज को सही तरीके से कर दे। अंग्रेजों की हुकूमत यहाँ इसलिये नहीं है कि ईश्वर चाहता है बल्कि इसलिये कि उनके पास ताकत है और हममें उनका विरोध करने की हिम्मत नहीं। वे हमको अपने प्रभुत्व में ईश्वर की मदद से नहीं रखे हैं, बल्कि बन्दूकों, राइफलों, बम और गोलियों, पुलिस और सेना के सहारे। यह हमारी उदासीनता है कि वे समाज के विरुद्ध सबसे निन्दनीय अपराध – एक राष्ट्र का दूसरे राष्ट्र द्वारा अत्याचार पूर्ण शोषण – सफलतापूर्वक कर रहे हैं। कहाँ है ईश्वर? क्या वह मनुष्य जाति के इन कष्टों का मज़ा ले रहा है? एक नीरो, एक चंगेज, उसका नाश हो!

क्या तुम मुझसे पूछते हो कि मैं इस विश्व की उत्पत्ति तथा मानव की उत्पत्ति की व्याख्या कैसे करता हूँ? ठीक है, मैं तुम्हें बताता हूँ। चाल्र्स डारविन ने इस विषय पर कुछ प्रकाश डालने की कोशिश की है। उसे पढ़ो। यह एक प्रकृति की घटना है। विभिन्न पदार्थों के, नीहारिका के आकार में, आकस्मिक मिश्रण से पृथ्वी बनी। कब? इतिहास देखो। इसी प्रकार की घटना से जन्तु पैदा हुए और एक लम्बे दौर में मानव। डार्विन की ‘जीव की उत्पत्ति’ पढ़ो। और तदुपरान्त सारा विकास मनुष्य द्वारा प्रकृति के लगातार विरोध और उस पर विजय प्राप्त करने की चेष्टा से हुआ। यह इस घटना की सम्भवतः सबसे सूक्ष्म व्याख्या है।

तुम्हारा दूसरा तर्क यह हो सकता है कि क्यों एक बच्चा अन्धा या लंगड़ा पैदा होता है? क्या यह उसके पूर्वजन्म में किये गये कार्यों का फल नहीं है? जीवविज्ञान वेत्ताओं ने इस समस्या का वैज्ञानिक समाधान निकाल लिया है। अवश्य ही तुम एक और बचकाना प्रश्न पूछ सकते हो। यदि ईश्वर नहीं है, तो लोग उसमें विश्वास क्यों करने लगे? मेरा उत्तर सूक्ष्म तथा स्पष्ट है। जिस प्रकार वे प्रेतों तथा दुष्ट आत्माओं में विश्वास करने लगे। अन्तर केवल इतना है कि ईश्वर में विश्वास विश्वव्यापी है और दर्शन अत्यन्त विकसित। इसकी उत्पत्ति का श्रेय उन शोषकों की प्रतिभा को है, जो परमात्मा के अस्तित्व का उपदेश देकर लोगों को अपने प्रभुत्व में रखना चाहते थे तथा उनसे अपनी विशिष्ट स्थिति का अधिकार एवं अनुमोदन चाहते थे। सभी धर्म, समप्रदाय, पन्थ और ऐसी अन्य संस्थाएँ अन्त में निर्दयी और शोषक संस्थाओं, व्यक्तियों तथा वर्गों की समर्थक हो जाती हैं। राजा के विरुद्ध हर विद्रोह हर धर्म में सदैव ही पाप रहा है।

मनुष्य की सीमाओं को पहचानने पर, उसकी दुर्बलता व दोष को समझने के बाद परीक्षा की घड़ियों में मनुष्य को बहादुरी से सामना करने के लिये उत्साहित करने, सभी ख़तरों को पुरुषत्व के साथ झेलने तथा सम्पन्नता एवं ऐश्वर्य में उसके विस्फोट को बाँधने के लिये ईश्वर के काल्पनिक अस्तित्व की रचना हुई। अपने व्यक्तिगत नियमों तथा अभिभावकीय उदारता से पूर्ण ईश्वर की बढ़ा-चढ़ा कर कल्पना एवं चित्रण किया गया। जब उसकी उग्रता तथा व्यक्तिगत नियमों की चर्चा होती है, तो उसका उपयोग एक भय दिखाने वाले के रूप में किया जाता है। ताकि कोई मनुष्य समाज के लिये ख़तरा न बन जाये। जब उसके अभिभावक गुणों की व्याख्या होती ह,ै तो उसका उपयोग एक पिता, माता, भाई, बहन, दोस्त तथा सहायक की तरह किया जाता है। जब मनुष्य अपने सभी दोस्तों द्वारा विश्वासघात तथा त्याग देने से अत्यन्त क्लेष में हो, तब उसे इस विचार से सान्त्वना मिल सकती हे कि एक सदा सच्चा दोस्त उसकी सहायता करने को है, उसको सहारा देगा तथा वह सर्वशक्तिमान है और कुछ भी कर सकता है। वास्तव में आदिम काल में यह समाज के लिये उपयोगी था। पीड़ा में पड़े मनुष्य के लिये ईश्वर की कल्पना उपयोगी होती है। समाज को इस विश्वास के विरुद्ध लड़ना होगा। मनुष्य जब अपने पैरों पर खड़ा होने का प्रयास करता है तथा यथार्थवादी बन जाता है, तब उसे श्रद्धा को एक ओर फेंक देना चाहिए और उन सभी कष्टों, परेशानियों का पुरुषत्व के साथ सामना करना चाहिए, जिनमें परिस्थितियाँ उसे पटक सकती हैं। यही आज मेरी स्थिति है। यह मेरा अहंकार नहीं है, मेरे दोस्त! यह मेरे सोचने का तरीका है, जिसने मुझे नास्तिक बनाया है। ईश्वर में विश्वास और रोज़-ब-रोज़ की प्रार्थना को मैं मनुष्य के लिये सबसे स्वार्थी और गिरा हुआ काम मानता हूँ। मैंने उन नास्तिकों के बारे में पढ़ा हे, जिन्होंने सभी विपदाओं का बहादुरी से सामना किया। अतः मैं भी एक पुरुष की भाँति फाँसी के फन्दे की अन्तिम घड़ी तक सिर ऊँचा किये खड़ा रहना चाहता हूँ।

हमें देखना है कि मैं कैसे निभा पाता हूँ। मेरे एक दोस्त ने मुझे प्रार्थना करने को कहा। जब मैंने उसे नास्तिक होने की बात बतायी तो उसने कहा, ‘’अपने अन्तिम दिनों में तुम विश्वास करने लगोगे।’’ मैंने कहा, ‘’नहीं, प्यारे दोस्त, ऐसा नहीं होगा। मैं इसे अपने लिये अपमानजनक तथा भ्रष्ट होने की बात समझाता हूँ। स्वार्थी कारणों से मैं प्रार्थना नहीं करूँगा।’’ पाठकों और दोस्तों, क्या यह अहंकार है? अगर है तो मैं स्वीकार करता हूँ।

Looter’s feast : The pillage of the USSR


In 1987 the external debt of the U.S. rose to $246 billion. On the 19 of October 1987, Wall Street crashed! Only a miracle could save the U.S. in dire straits. And the miracle took place, and the its saviour was Gorbachev.

Gorbachev, by saved the U.S. economy, by ruining that of the USSR.

Would you like to know how?

In January 1987 the restrictions on foreign trade were repealed. These restrictions protected the domestic market of the USSR from collapse. Without them the domestic market of the USSR – with its ridiculously low prices for food and essential consumer goods, in comparison with the foreign markets – could not maintain itself for a single day.

And all of a sudden, companies and individuals were authorised to export overseas foodstuffs, raw materials, electronics equipment, energy, chemical products, just about … everything!

It was as if a powerful hurricane had swept over the vast territory of the USSR. In a moment it sucked outside the country all products of value. Groceries and manufactured objects disappeared from store shelves.

The pillage of the gold reserves

On 21 July 1989 new customs regulations repealed all restrictions on the export of gold and precious stones.

The work of the Soviet customs for the last 70 years was instantly wiped out.

Gold, in quantities up to then unheard of, was thrown onto the internal market, to be bought at an internal price, and then exported overseas.

At the time the newspaper “The Moscow Komsomol” described the jewellery trade thus: “A glittering picture of unrestrained speculation, the sales quota of the State Treasury (Gokhran) for jewellery was allocated over and over … The counters were under assault, the State Treasury was bombed with mail requesting new supplies of gold and precious stones … “.

The newspaper “Izvestia” requested that as a control measure against queues for gold and diamonds: “Be put on the market a formidable quantity of gold such as the State’s gold reserves.”

The newspaper “Soviet culture” called outright for the removal customs barriers for the export of gold.

After some time G. Yavlinsky (responsible for the economy in the government at the time) alarmed the press with a statement about the disappearance of the gold reserves. But it all calmed down rather quickly.


It got worse and worse

That same year individuals exported 500,000 colour televisions and 200,000 washing machines. In 1988 just one single family exported: 392 refrigerators, 72 washing machines, 142 air-conditioning machines… The personnel of one of the thousands of foreign organisations exported: 1,400 irons, 174 fans, 3,500 pieces of soap and 242 kg of washing powder, products that were specifically bought by the State – at the insistence of MPS – with foreign currency supposedly for the use of Soviet citizens.

These data appeared inadvertently in the press at the time. In 1989 alone, at just one of the many customs controls points, individuals exported more than 2 million tons of products that were in short supply in the USSR.

The entire production of the Krasnoyarsk cotton combine was exported. At the time a good bed-sheet cost 5 roubles, a double sheet 8 roubles. The exports of cloth tripled, those of cotton nearly quadrupled, while those of linen multiplied by 7.

These are figures about State exports alone. Private exports surpassed those of the government. Moreover, determining the exact figures of exports was impossible. The same newspaper “Izvestia” wrote at the time: “Our State is one of the few in the world that does not compile customs statistics.”

 What is the Balcerowicz miracle about which so many media talk about?

American experts have suggested to Balcerowicz (the organiser and inspirer ideological economic reforms in Poland) to reduce production and normal trade and instead encourage unreservedly small business dealings from hand to hand.

That is to say debase the labouring population and transform it into a “nation of hucksters.” All these downgraded individuals, by the million, flocked into the USSR like grasshoppers and began to export everything they could lay their hands on, from imported furniture to toothpaste, and by the ton.

In the Congress of Deputies there was a terrible scandal and shouting about the lack of toothpaste for the Soviet population. It never occurred to the Representatives of the people to question themselves as to the causes that brought about that glaring penury of toothpaste. They simply decided to buy abroad $60 million worth of toothpaste.

 Who got rich with these $60 million?

In France, from where it was imported, the toothpaste tube cost 15 Francs, while in the USSR it sold for a rouble. Of course, in no time, the toothpaste found once again its way abroad. It was sent to Poland in packs of 500 tubes (the original package of the French factory) and again without any restrictions.

It was transported in car boots, entire train compartments, or containers on decks of boats. Just like ants who only leave the skeleton of the body of a dead lion, the “Balcerowicz piranhas” took everything and left the Soviet people with empty store shelves. There was not an article of consumption, from foodstuffs to household appliances that was not exported.

We were left to wonder about how these goods had disappeared, because industry over the years continued to produce at full capacity.

 “The Leningrad Pravda» 1992

“In the USSR until 1990-1991, we produced 38 meters of cloth per capita. This represented 75% of the world production of linen cloth, 16% of wool and 13% silk. According to official State figures, only 50% of linen products and 42% of wool products were exported.”

But these figures did not take into account exports by private individuals. Because, like locusts, they exported everything they could buy.

The USSR produced 21.4% of the world production of butter (the Soviet population was 4.88% of the world population). Butter production continued to increase, but because of exports, rationing tickets had to be introduced. In the Soviet Union the production of butter per capita was 26% more than that in Great Britain. This being so, there was no butter in Soviet stores but one could buy it in Britain without any problem. Strange, is it not?

Official statistics regarded as consumed in the USSR all the butter and the meat that were sent to storage warehouses that supplied the grocery stores. For the purchase of butter and meat, passports were not required, consequently products purchased in the USSR, yet exported beyond its borders, were considered as contributing to the well-being of the Soviet people. In fact tons of meat and butter, bypassed the retail stores, and went directly to warehouses abroad by sea in containers, by land (road and rail) and by air.

All the while statistics demonstrated that the insatiable Soviet people had devoured it all.

In the late-80s and early 90s, everything had disappeared. Socks and refrigerators, televisions and plates, sheets and washing machines! The flying grasshopper had devoured it all, the sausages and the fish, the semolina and the sugar. Aluminium pots, soup-bowls and spoons were exported as cheap very valuable material that had gone through the stages that require a lot of energy and polluting treatment. The wood boring insects and exporters eroded the once powerful ship that was the Soviet economy and reduced to dust.

In 1991 it collapsed.

Tatiana Yakovleva 6-07-2012

(French translation YB)


Thanks to George

The killing of US ambassador to Libya: who is to blame?

Washington sticks to the stupid policy of using Islamic fundamentalists for its own self-serving agenda. The Islamists who stormed the US embassy in Cairo carried Bin Laden portraits.

The founder of the Al Qaeda terrorist network began his murky career in Afghanistan, where he worked as a CIA agent fighting against the country’s legitimate government and Soviet forces deployed there.

America’s image suffered a major blow following the killing of US ambassador to Libya Christopher Stevens in an attack against the American consulate in Benghazi on Tuesday. Throughout time, killing an ambassador has been regarded as a grave insult to the state he represented and has served as a pretext for many wars.

This time, however, there is no one to go into battle against. Ambassador Stevens was killed by those who came to power with American help not long ago. “I keep asking myself,” Secretary of State Hillary Clinton said, in confusion, “how could this have happened in a country that the US helped to liberate?” Apart from asking questions, Washington is sending warships to Libya and neighboring countries and is hastily moving SEAL forces to protect US consulates in troubled countries.

However, US marines will hardly be able to do anything about what can well be described as an unprecedented anti-American uprising which has swept all countries of the Middle East and North Africa and had spread to India, Pakistan, Indonesia, Malaysia, countries of Central Europe, and even faraway Australia.

The shallow and poorly made film denigrating prophet Muhammad became but a tiny spark triggering an explosion of a devastating force. It’s clear to any sober-minded individual that the “masterpiece” which was definitely watched by no more than a handful of Internet surfers couldn’t have set off millions of people in countries scattered all over the world.

The current unrest is the result of years-long discontent over the US doggedness in forcing American values on the rest of the world. On top of that, Washington sticks to the stupid policy of using Islamic fundamentalists for its own self-serving agenda. The Islamists who stormed the US embassy in Cairo carried Bin Laden portraits.

The founder of the Al Qaeda terrorist network began his murky career in Afghanistan, where he worked as a CIA agent fighting against the country’s legitimate government and Soviet forces deployed there. Given that the US continued to adhere to this tactic in subsequent years, the current lamenting over the unthankful Libyans in connection with the killing of Ambassador Stevens, who participated in person in the toppling of Muammar Gaddafi and was linked to Islamists, is either hypocrisy, or political short-sightedness.

I once asked 16th World Chess Champion Anatoly Karpov how many moves ahead he saw in chess and he answered that depending on the circumstances he calculated two or three, or sometimes six or seven moves ahead. It looks like the unfortunate “grandmasters” from Washington never see more than one move ahead. After invading Iraq and removing Saddam Hussein, the Bush-Cheney team stopped planning any further. As a result, the country has plunged into chaos and has become a terrorism hub and Al Qaeda base, thus being on the brink of falling apart.

Current developments in Europe, which was a US stronghold until now, have thrown Washington into outright confusion. The same is true regarding countries that have seen the Arab Spring, which hopefully, will not grow into an ‘Arab Winter’.

Intrigue-prone Republican candidate Mitt Romney is trying to cash in on the current state of affairs by lashing out at Barack Obama with accusations. Even though the current mess was started by the Bush-Cheney administration, the incumbent leadership will have to sort it out, no matter who comes to power in January next year.

And it will be years before this mess is sorted out eventually.

Image Source Telegraph




The Electoral Victory of Political Islam in Egypt by Samir Amin

Muslim Brotherhood Logo

The electoral victory of the Muslim Brotherhood and of the Salafists in Egypt (January 2012) is hardly surprising.  The decline brought about by the current globalization of capitalism has produced an extraordinary increase in the so-called “informal” activities that provide the livelihoods of more than half of the Egyptian population (statistics give a figure of 60%).

And the Muslim Brotherhood is very well placed to take advantage of this decline and perpetuate its reproduction.  Their simplistic ideology confers legitimacy on a miserable market/bazaar economy that is completely antithetical to the requirements of any development worthy of the name.  The fabulous financial means provided to the Muslim Brotherhood (by the Gulf states) allows them to translate this ideology into efficient action: financial aid to the informal economy, charitable services (medical dispensaries etc.).

In this way the Brotherhood establishes itself at the heart of society and induces its dependency.  It has never been the intention of the Gulf countries to support the development of Arab countries, for example through industrial investment.  They support a form of “lumpen development” — to use the term originally coined by André Gunder Frank — that imprisons the societies concerned in a spiral of pauperization and exclusion, which in turn reinforces the stranglehold of reactionary political Islam on society.

This would not have succeeded so easily if it had not been in perfect accord with the objectives of the Gulf states, Washington, and Israel.  The three close allies share the same concern: to foil the recovery of Egypt.  A strong, upright Egypt would mean the end of the triple hegemony of the Gulf (submission to the discourse of Islamization of society), the United States (a vassalized and pauperized Egypt remains under its direct influence), and Israel (a powerless Egypt does not intervene in Palestine).

The rallying of regimes to neo-liberalism and to submission to Washington was sudden and total in Egypt under Sadat, and more gradual and moderate in Algeria and Syria.  The Muslim Brotherhood — which is part of the power system — should not be considered merely as an “Islamic party,” but first and foremost as an ultra reactionary party that is, moreover, Islamist.  Reactionary not only concerning what are known as “social issues” (the veil, sharia, anti-Coptic discrimination), but also, and to the same degree, reactionary in the fundamental areas of economic and social life: the Brotherhood is against strikes, workers’ demands, independent workers’ unions, the movement of resistance against the expropriation of farmers, etc.

The planned failure of the “Egyptian revolution” would thus guarantee the continuation of the system that has been in place since Sadat, founded on the alliance of the army high command and political Islam.  Admittedly, on the strength of its electoral victory the Brotherhood is now able to demand more power than it has thus far been granted by the military.  However, revising the distribution of the benefits of this alliance in favor of the Brotherhood may prove difficult.

The first round of the presidential election on 24 May was organized in such a way as to achieve the objective pursued by the system in power and by Washington: to reinforce the alliance of the two pillars of the system — the army high command and the Muslim Brotherhood — and settle their disagreement (which of the two will be in the forefront).  The two candidates “acceptable” in this sense were the only ones to receive adequate means to run their campaigns.  Morsi (MB: 24%) and Chafiq (Army: 23%).  The movement’s real candidate — H. Sabbahi – who did not receive the means normally granted to candidates, allegedly only got 21% of the vote (the figure is questionable).

At the end of protracted negotiations it was agreed that Morsi was the “winner” of the second round.  The assembly, like the president, was elected thanks to a massive distribution of parcels (of meat, oil, and sugar) to those who voted for the Islamists.  And yet, the “foreign observers” failed to observe a situation that is openly ridiculed in Egypt.  The assembly’s dissolution was delayed by the army, which wanted to give the Brotherhood time to bring discredit upon itself by refusing to address social issues (employment, salaries, schools, and health!).

The system in place, “presided” over by Morsi, is the best guarantee that lumpen development and the destruction of the institutions of the state, which are the objectives pursued by Washington, will continue.  We will see how the revolutionary movement, which is still firmly committed to the fight for democracy, social progress, and national independence, will carry on after this electoral charade.


Samir Amin is a Marxist economist.  Translation by Julia Monod (first published by Pambazuka News under a Creative Commons license).

US Military Base in Concon, Chile

Under the mantle of the UN, the Yankee imperialists have established a military training base to train the police forces and police from other countries in the “art” of repressing social protest and struggle for sovereignty that is developing in Chile and Latin America.

It is necessary to make this news widely known, TO DEMAND that the government IMMEDIATELY CLOSE this base; we must mobilize and call upon all the residents of the country to denounce this violation of our national sovereignty, the submission of the government in total complicity with the Concertation and the leadership of the misnamed “Communist Party of Chile”.

Yankees Out of Chile and Latin America!

Down with the government, which is a puppet of Yankee imperialism!

National Communications Commission

Chilean Communist Party (Proletarian Action) PC (AP)