Last week I wrote about the phenomenon I call “the freedom-web,” a conversational matrix that is quietly spun (person to person or through grass-roots tools like the Internet) until it grows to the level of critical mass, where it explodes into public view as protests, civil disobedience and mass outrage. Only then is a freedom movement officially said to be born. In reality, every grass-roots movement lives and grows within the womb of collective opinion long before it bursts upon the world as action.
I cited the black freedom movement in America’s south as an instance of the freedom-web at work. Now, all at once, we have another example in the news: the loud birthing of the Free Tibet movement. Where did all this dissent suddenly come from? It was growing unseen in the mind of mankind for years, as people across the globe slowly became aware of Tibet’s plight. A collective opinion has slowly been taking shape. And when the monks decided to mark the occasion of the genocide anniversary with protests, they triggered answering protests around the world.
This kind of massive dissent, springing up like artesian wells everywhere the Chinese government looks, puts powerful pressure on their policies. The dissent was there all along, invisible. It simply took the anniversary and the Olympic Games coming to China to ignite the fuse on the stick of dynamite.
This wonderful phenomenon of Free Tibet demonstrates the power and importance of talking among ourselves about things we know to be wrong, quietly spreading the word. Tibetan monks have been touring the world for the past few years, offering public performances of their spiritual dance and music. At the end of each show, they quietly tell the audience about Tibet, the country they have lost. The power of these presentations, which I was privileged to view on two occasions, is difficult to describe. By the end of the evening you have a feeling for these monks, their innocence and goodness. When they tell you their country’s story in simple, halting English it goes right to the heart. They ask for your support for their people and your prayers. The audience is so attentive you could hear a pin drop.
The monks make this global journey in order to help free their people. In their humble way, giving cultural gifts in exchange for people’s attention, they quietly transmit their message of Free Tibet. Now their work is paying off.
Imagine if everyone who knows the truth about the global, one-world agenda quietly told just ten open-minded people, sharing substantiating evidence and laying out the facts. Imagine if out of those ten, five took the information seriously and studied up on the subject for themselves, becoming convinced. What if those five told ten more people, of whom five became convinced? How long would it take for the news to spread into every home in the world?
If there were just 3,000 of us, using these ratios, in five years or less a third of the world’s population would be very well-informed about the global conspiracy. A third of the population can trigger critical mass: that’s how many colonists were in favor of breaking with England, and that’s the minority fraction it took to win the American Revolution. Social and political change begin in the human mind, with the collective spinning of a freedom-web.
Two years ago, I launched my own personal Tell-Ten Campaign. It went so well I decided to tell more than ten. I brought up the subject with people I hardly knew, like the produce man at the local supermarket. I inched into the subject, testing people’s level of openness before I sprung the full story, but to my surprise I rarely met resistance. It was amazing to find how many people were already thinking along these lines themselves. They seemed grateful to have someone bring the subject up and talk with them openly about their observations and concerns. When people expressed sincere interest, I referred them to the David Icke books and website for a crash course on Big Brother.
Although I started talking two years ago, I knew about the conspiracy a long time before that. I kept silent because I was afraid of getting tagged a dissenter and winding up dead or in a detention camp one day. I was perhaps even more afraid of being viewed as a weirdo by the people who knew me. Now I regret taking so long to do something. Over time I’ve come to the point where hiding what I know is not an option anymore. We must all reach that point soon if we are to defeat the global agenda.
Winston Churchill had this to say about speaking up:
“If you will not fight for the right when you can easily win without bloodshed, if you will not fight when your victory will be sure and not so costly, you may come to the moment when you will have to fight with all the odds against you and only a precarious chance for survival. There may be a worse case. You may have to fight when there is no chance of victory, because it is better to perish than to live as slaves.”
I don’t intend to die as a victim to power-hungry global fascists. I fully intend to succeed with my freedom-loving brothers and sisters in defeating the one-world government before it arrives and then to live in a society that surpasses the best we’ve ever known on Earth. A society of true freedom, perhaps for the first time in human history. But to find the courage to speak about this subject, I had to decide whether it’s worth dying for if it came to that, and if it’s worth being laughed at over. If the global fascist state is a snare that could at any moment be tightened around us, should we really care who laughs at us for alerting people? And isn’t dying a better option than bending our heads and getting shot with a microchip?