Quotes by Lavrenty Beria

These statements show synthetic thinking about what anyone might call “dark” or hidden things about the nature of humans and animals. His way of SEEING all this is notably very Eastern and Satanic - and it is also Pavlovian (which agrees with modern neurophysiology). I have only put here the quotes that are pertinent to that. Espionage information is not pertinent. These are small portions taken from a speech Lavrenty Beria made, it is not the entire speech. Espionage and brainwashing tactics on enemies or other movements, would be irrelevent to this topic.

SR does not endorce or condemn this man Beria - he and what he did are not relevant to this organization. But he did have a very "physical" take on the nature of man and animals.

Beria is not all that well known to anyone outside the Soviet Union or Soviet Studies, and he is generally considered a very bad person - but then, so is J. Edgar Hoover considered as such (Hoover was the former head of the American FBI).

Objectively, both men had jobs to do and were hired for those jobs.

Some of what Beria said, verbatim:

Basically, Man is an animal. He is an animal which has been given a civilized veneer. Man is a collective animal, grouped together for his own protection before the threat of the environment. Those who so group and control him must have in their possession specialized techniques to direct the vagaries and energies of the animal Man toward greater efficiency in the accomplishment of the goals of the State.

Man is already a colonial aggregation of cells, and to consider him an individual would be an error. Colonies of cells have gathered together as one organ or another of the body, and then these organs have, themselves, gathered together to form the whole. Thus we see that man, himself, is already a political organism, even if we do not consider a mass of men.

Sickness could be considered to be a disloyalty to the remaining organisms on the part of one organism. (Note: the Pythagoreans held similar view: schizo (split) phrenes (organs) meant that the organs in the body seem to act against each other and not in harmony, hence making a person sick). This disloyalty, becoming apparent, brings about a revolt of some part of the anatomy against the remaining whole, and thus we have, in effect, an internal revolution. The heart, becoming disaffected, falls away from close membership and service to the remainder of the organism, and we discover the entire body in all of its activities is disrupted because of the revolutionary activity of the heart. The heart is in revolt because it cannot or will not co-operate with the remainder of the body. If we permit the heart thus to revolt, the kidneys, taking the example of the heart, may in their turn rebel and cease to work for the good of the organism. This rebellion, multiplying to the other organs and the glandular system, brings about the death of the "individual." We can see with ease that the revolt is death, that the revolt of any part of the organism results in death. Thus we see that there can be no compromise with rebellion. (Note: I have often called Christianity “cancer.” I have used the same metaphor.)

Like the "individual" man, the State is a collection of aggregations. The political entities within the State must, all of them, co-operate for the greater good of the State lest the State itself fall asunder and die, for with the disaffection of any single distrust we discover and example set for other districts, and we discover, at length, the entire State falling. This is the danger of revolution. (Note: State = workers.)

Look at Earth. We see here one entire organism. The organism of Earth is an individual organism. Earth has as its organs the various races and nations of men. Where one of these is permitted to remain disaffected, Earth itself is threatened with death. The threatened rebellion of one country, no matter now small, against the total organism of Earth, would find Earth sick, and the cultural state of man to suffer in consequence . Thus, the putrescent illness of Capitalist States, spreading their puss and bacteria into the healthy countries of the world would not do otherwise than bring about the death of Earth, unless these ill organisms are brought into loyalty and obedience and made to function for the greater good of the world-wide State.

The constitution of Man is so composed that the individual cannot function efficiently without the alignment of each and every part and organ of his anatomy. As the average individual is incapable, in an unformed and uncultured state, as witness the barbarians of the jungle, so must he be trained into a co-ordination of his organic functions by exercise, education, and work toward specific goals. We particularly and specifically note that the individual must be directed from without to accomplish his exercise, education, and work. He must be made to realize this, for only then can he be made to function efficiently in the role assigned to him.

The tenets of rugged individualism, personal determinism, self-will, imagination, and personal creativeness are alike in the masses antipathetic to the good of the Greater State. These willful and unaligned forces are no more than illnesses which will bring about the disaffection, disunity, and at length the collapse of the group to which the individual is attached. (Note: this has already happened in many instances. The ideas work fine in the short-term, but in the long-term they fail miserably.)

The constitution of Man lends itself easily and thoroughly, to certain and positive regulation from without, of all of its functions, including those of thinking, obedience, and loyalty, and these things must be controlled if a greater State is to ensue. (Note: in other words, a higher culture fosters a degree of socialization so that you don’t end up with criminal elements or asocials.)

In any State we have certain individuals who operate in the role of the virus and germ, and these, attacking the population or any group within the population, produce, by their self-willed greed, a sickness in the organ, which then generally spreads to the whole.

The constitution of Man as an individual body, or the constitution of a State or a portion of the State as a political organism are analogous. It is the mission of Psychopolitics first to align the obedience and goals of the group, and then maintain their alignment by the eradication of the effectiveness of the persons and personalities which might swerve the group towards disaffection.

If the animal man were permitted to continue undisturbed by counter-revolutionary propaganda, if he were left to work under the well-planned management of the State, we would discover little sickness amongst Man, and we would discover no sickness in the State. But where the individual is troubled by conflicting propaganda, where he is made the effect of revolutionary activities, where he is permitted to think thoughts critical of the State itself, where he is permitted to question of those in whose natural charge he falls, we would discover his constitution to suffer. We would discover, from this disaffection, the additional disaffection of his heart and of other portions of his anatomy;. So certain is this principle that when one finds a sick individual, could one search deeply enough, he would discover a mis-aligned loyalty and an interrupted obedience to that person's group unit.

There are those who foolishly have embarked upon some spiritual Alice-in-Wonderland voyage into what they call the "subconscious" or the "unconscious" mind, and who, under the guise of "psychotherapy" would seek to make well the disaffection of body organs, but it is to be noted that their results are singularly lacking in success. There is no strength in such an approach. When hypnotism was first invented in Russia, it was observed that all that was necessary was to command the unresisting individual to be well in order, many times, to accomplish that fact. The limitation of hypnotism was that many subjects were not susceptible to its uses, and thus hypnotism has had to be improved upon in order to increase the suggestibility of individuals who would not otherwise be reached. Thus, any nation has had the experience of growing well again, as a whole organism, when placing sufficient force in play against a disaffected group. Just as in hypnotism any organ can be commanded into greater loyalty and obedience, so can any political group be commanded into greater loyalty and obedience should sufficient force be employed. However, force often brings about destruction and it is occasionally not feasible to use broad mass force to accomplish the ends in view. Thus, it is necessary to align the individual against his desire not to conform.

Just as it is a recognized truth that Man must conform to his environment, so it is a recognized truth, and will become more so as the years proceed, that even the body of Man can be commanded into health.

The constitution of Man renders itself peculiarly adapted to re-alignment of loyalties. Where these loyalties are indigestible to the constitution of the individual itself, such as loyalties to the 'petit bourgeoisie,' the Capitalist, we find the individual body peculiarly susceptible to sickness, and thus we can clearly understand the epidemics, illnesses, mass-neuroses, tumults and confusions of capitalist countries. Here we find the worker improperly and incorrectly loyal, and thus we find the worker ill. To save him and establish him correctly and properly upon his goal toward a greater State, it is an overpowering necessity to make it possible for him to grant his loyalties in a correct direction. In that his loyalties are swerved and his obedience cravenly demanded by persons antipathetic to his general good, and in that these persons are few, even in a Capitalist nation, the goal and direction of Psychopolitics is clearly understood. To benefit the worker in such a plight, it is necessary to eradicate, by general propaganda, by other means, and by his own co-operation, and self-willedness, perverted leaders. It is necessary, as well, to indoctrinate the educated strata into the tenets and principles of co-operation with the environment, and thus to insure the worker less warped leadership, less craven doctrine, and more co-operation with the ideas and ideals of the Communist State.

Man is subject to certain desires and needs which are as natural to his being as they are to that of any other animal. Man, however, has the peculiarity of exaggerating some of these beyond the bounds of reason. This is obvious through the growth of leisure classes, pseudo-intellectual groups, the "petit bourgeoisie," Capitalism, and other ills.

It has been said, with truth, that one tenth of a man's life is concerned with politics and nine-tenths with economics. Without food, the individual dies. Without clothing, he freezes. Without houses and weapons, he is prey to the starving wolves. The acquisition of sufficient items to answer these necessities of food, clothing and shelter, in reason, is the natural right of a member of an enlightened State. An excess of such items brings about unrest and disquiet. The presence of luxury items and materials, and the artificial creation and whetting of appetites, as in Capitalist advertising, are certain to accentuate the less-desirable characteristics of Man.

The individual is an economic organism, in that he requires a certain amount of food, a certain amount of water, and must hold within himself a certain amount of heat in order to live. When he has more food than he can eat, more clothing than he needs to protect him, he then enters upon a certain idleness which dulls his wits and awareness, and makes him prey to difficulties which, in a less toxic state, he would have foreseen and avoided. Thus, we have a glut of being a menace to the individual.

It is no less different in a group. Where the group acquires too much, its awareness of its own fellows and of the environment is accordingly reduced, and the effectiveness the group in general is lost.

The maintaining of a balance between gluttony and need is the province of Economics proper, and is the fit subject and concern of the Communist State.

Desire and want are a state of mind. Individuals can be educated into desiring and wanting more than they can ever possibly obtain, and such individuals are unhappy. Most of the self-willed characteristics of the Capitalists come entirely from greed. He exploits the worker far beyond any necessity on his own part, as a Capitalist, to need. (Note: this is counter productive as it leads eventually to apathy about work, shoddy workmanship and eventually strikes or revolutions. Klippothic people such as these such the Black Flame from those who are making everything. There is some definite imbalance here where anyone needs so much more than he can ever use or need and then expects things to remain statis quo when workers making the stuff get nothing. It is the height of stupidity. It utterly lacks Promethean foresight.)

In a nation where economic balances are not controlled, the appetite of the individual is unduly whetted by enchanting and fanciful persuasions to desire, and a type of insanity ensues, where each individual is persuaded to possess more than he can use, and to possess it even at the expense of his fellows. (Note: Consumer suckers, empty people for whom nothing is ever enough.)

There is, in economic balances, the other side. Too great and too long privation can bring about unhealthy desires, which, in themselves, accumulate in left action, more than the individual can use. Poverty, itself, as carefully cultivated in Capitalist States, can bring about an imbalance of acquisition. Just as a vacuum will pull into it masses, in a country where enforced privation upon the masses is permitted, and where desire is artificially whetted, need turns to greed, and one easily discovers in such states exploitation of the many for the benefit of the few.

If one, by the technologies of Psychopolitics, were to dull the excessive greed in the few who possess it, the worker would be freed to seek a more natural balance.

The Capitalist does not know the definition of war. He thinks of war as attack with force performed by soldiers and machines. He does not know that a more effective if somewhat longer war can be fought with bread or, in our case, with drugs and the wisdom of our art. The Capitalist has never won a war in truth. The psychopolitician is having little trouble winning this one.

Just as we would discover an individual to be ill, whose organs, each one, had a different goal from the rest, so we discover the individuals and the State to be ill where goals are not rigorously codified and enforced.
There are those who, in less enlightened times, gave Man to believe that goals should be personally sought and held, and that, indeed, Man's entire impulse toward higher things stemmed from Freedom. We must remember that the same peoples who embraced this philosophy also continued in Man the myth of spiritual existence.

All goals proceed from duress. Life is a continuous escape. Without force and threat, there can be no striving. Without pain, there can be no desire to escape from pain. Without the threat of punishment, there can be no gain. Without duress and command, there can be no alignment of bodily functions. Without rigorous and forthright control, there can be no accomplished goals for the State.

Goals of the State should be formulated by the State for the obedience and concurrence of the individuals within that State. A State without goals so formulated is a sick State. A State without the power and forthright wish to enforce its goals is a sick State.

State goals depend upon loyalty and obedience for their accomplishment. When one discovers a State goal to be interpreted, one discovers inevitably that there has been an interposition of self-willedness, of greed, of idleness, or of rugged individualism and self-centered initiative.The interruption of a State goal will be discovered as having been interrupted by a person whose disloyalty and disobedience is the direct result of his own mis-alignment with life.

It is not always necessary to remove the individual. It is possible to remove his self-willed tendencies to the improvement of the goals and gains of the whole. The technologies of Psychopolitics are graduated upon the scale which starts somewhat above the removal of the individual himself, upward toward the removal only of those tendencies which bring about his lack of co-operation.

It is not enough for the State to have goals. These goals, once put forward, depend upon their completion, upon the loyalty and obedience of the workers. These, engaged for the most part, in hard labors, have little time for idle speculation, which is good. But, above them, unfortunately, there must be foremen of one or another position, and one of whom might have sufficient idleness and lack of physical occupation to cause some disaffecting independency in his conduct and behaviour.

If loyalty is so important in the economic and social structure, it is necessary to examine it further as itself.

In the field of Psychopolitics, loyalty means simply 'alignment.' It means, more fully, alignment with the goals of the Communist State. Disloyalty means entirely mis-alignment, and more broadly, mis-alignment with the goals of the Communist State.

When we consider that the goals of the Communist State are to the best possible benefit of the masses, we can see that disloyalty, as a term, can embrace Democratic alignment. Loyalty to persons not communistically indoctrinated would be quite plainly a mis-alignment.

The cure of disloyalty is entirely contained in the principles of alignment. All that is necessary to do, where disloyalty is encountered, is to align the purposes of the individual toward the goals of Communism, and it will be discovered that a great many circumstances hitherto distasteful in his existence will cease to exist.

A heart, or a kidney in rebellion against the remainder of the organism is being disloyal to the remainder of the organism. To cure the heart or kidney it is actually only necessary to bring its activities into alignment with the remainder of the body.

The changing of loyalty consists, in its primary step, of the eradication of existing loyalties. This can be done in one of two ways. First, by demonstrating that previously existing loyalties have brought about perilous physical circumstances, such as imprisonment, lack of recognition, duress, or privation, and second by eradicating the personality itself.

The first is accomplished by a steady and continuous indoctrination of the individual in the belief that his previous loyalties have been granted to an unworthy source. One of the primary instances in this is creating circumstances which apparently derive from the target of his loyalties, so as to rebuff the individual. As part of this there is the creation of a state of mind in the individual, by actually placing him under duress, and then furnishing him with false evidence to demonstrate that the target of his previous loyalties is, itself, the course of the duress. Another portion of this same method consists of defaming or degrading the individual whose loyalties are to be changed to the target of his loyalties, i.e., superiors or government, to such a degree that this target, at length, actually does hold the individual in disrepute, and so does rebuff him and serve to convince him that his loyalties have been misplaced. These are the milder methods, but have proven extremely effective.

In moments of expediency, of which there are many, the personality itself can be rearranged by shock, surgery, duress, privation, and in particular, that best of psychopolitical techniques, implantation, with the technologies of neo-hypnotism. Such duress must have in its first part a defamation of the loyalties, and in its second, the implantation of new loyalties. A good and experienced psychopolitical operator, working under the most favorable circumstances, can, by the use of psychopolitical technologies, alter the loyalties of an individual so deftly that his own companions will not suspect that they have changed. This, however, requires considerably more finesse than is usually necessary to the situation.

It is adequately demonstrated that loyalty is entirely lacking in that mythical commodity known as 'spiritual quality.' Loyalty is entirely a thing of dependence, economic or mental, and can be changed by the crudest implementations. Observation of workers in their factories or fields demonstrates that they easily grant loyalty to a foreman or a woman, and then as easily abandon it and substitute another individual, revulsing, at the same time, toward the person to whom loyalty was primarily granted. The queasy insecurity of the masses in Capitalistic nations finds this more common than in an enlightened State. In Capitalistic states, dependencies are so craven, wants and privations are so exaggerated, that loyalty is entirely without ethical foundation and exists only in the realm of dependency, duress, or demand.

The subject of hypnotism is a subject of belief. What can people be made to believe? They can be made to believe anything which is administered to them with sufficient brutality and force. The obedience of a populace is as good as they will believe.

Man is a stimulus-response animal. His entire reasoning capabilities, even his ethics and morals, depends upon stimulus-response machinery. This has long been demonstrated by such Russians as Pavlov, and the principles have long been used in handling the recalcitrant, in training children, and in bringing about a state of optimum behaviour on the part of a population.

Having no independent will of his own, Man is easily handled by stimulus-response mechanisms. It is only necessary to install a stimulus into the mental anatomy of Man to have that stimulus reactivate and respond any time an exterior command source calls it into being.

The mechanisms of stimulus-response are easily understood. The body takes pictures of every action in the environment around the individual. When the environment includes brutality, terror, shock, and other such activities, the mental image picture gained, contains in itself all the ingredients of the environment. If the individual, himself, was injured during the moment, the injury, itself, will re-manifest when called upon to respond by an exterior command source.

As an example of this, if an individual is beaten, and is told during the entirety of the beating that he must obey certain officials, he will, in the future, feel the beginnings of the pain the moment he begins to disobey. The installed pain, itself, reacts as a policeman, for the experience of the individual demonstrates to him that he cannot combat, and will receive pain from, certain officials.

The mind can become very complex in its stimulus responses. As easily demonstrated in hypnotism, an entire chain of commands, having to do with a great many complex actions, can be beaten, shocked, or terrorized into a mind, and will there lie dormant until called into view by some similarity in the circumstances of the environment to the incident of punishment.

The stimulus we call the "incident of punishment" where the response mechanism need only contain small part of the stimulus to call into view the mental image picture, and cause it to exert against the body, the pain sequence. So long as the individual obeys the picture, or follows the commands of the stimulus implantation he is free from pain.

The behaviour of children is regulated in this fashion in every civilized country. The father, finding himself unable to bring about immediate obedience and training on the part of his child, resorts to physical violence, and after administering punishment of a physical nature to the child on several occasions, is gratified to experience complete obedience on the part of the child each time the father speaks. In that parents are wont to be lenient with their children, they seldom administer sufficient punishment to bring about entirely optimum obedience. The ability of the organism to withstand punishment is very great. Complete and implicit response can be gained only by stimuli sufficiently brutal to actually injure the organism. The Kossack method of breaking wild horses is a useful example. The horse will not restrain itself or take any of its rider's commands. The rider, wishing to break it, mounts, and takes a flask of strong Vodka, and smashes it between the horse's ears. The horse, struck to its knees , its eyes filled with alcohol, mistaking the dampness for blood, instantly and thereafter gives its attention to the rider and never needs further breaking. Difficulty in breaking horses is only occasioned when light punishments are administered. There is some mawkish sentimentality about "breaking the spirit," but what is desired here is an obedient horse, and sufficient brutality brings about an obedient horse.

The stimulus-response mechanisms of the body are such that the pain and the command subdivide so as to counter each other. The mental image picture of the punishment will not become effective upon the individual unless the command content is disobeyed. It is pointed out in many early Russian writings that this is a survival mechanism. It is only necessary to deliver into the organism a sufficient stimulus to gain an adequate response.

So long as the organism obeys the stimulus whenever it is restimulated in the future, it does not suffer from the pain of the stimulus. But should it disobey the command content of the stimulus, the stimulus reacts to punish the individual. Thus, we have an optimum circumstance, and one of the basic principles of Psychopolitics. A sufficiently installed stimulus will thereafter remain as a police mechanism within the individual to cause him to follow the commands and directions given to him. Should he fail to follow these commands and directions, the stimulus mechanism will go into action. As the commands are there with the moment of duress, the commands themselves need never be repeated, and if the individual were to depart thousands of miles away from the psychopolitical operative, he will still obey the psychopolitical operative, or, himself, become extremely ill and in agony. These principles, built from the earliest days of Pavlov, by constant and continuous Russian development, have, at last, become of enormous use to us in our conquest. For less modern and well-informed countries of Earth, lacking this mechanism, failing to understand it, and coaxed into somnolence by our own psychopolitical operatives, who discount and disclaim it, cannot avoid succumbing to it.

These are some quotes by Lavrenty Beria.