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#    The Second Realm

##   Book on Strategy

#### Crypto-Anarchy, Tradecraft, TAZ and Counterculture


This is a booklet for people in search for liberty, and who subscribe to a
philosophy of personal, civil and economic liberty through the absence of
government in their lives, along with the presence of strong property rights.
Among the varying philosophies that hold this view the most noted is probably
that of Anarcho-Capitalism of both the Rothbardian and the Friedmanite flavor.
The authors of this booklet subscribe to the former and it is that perspective
that should be taken into account to take the most value from this text.

Thanks to Timothy C. May, Hakim Bey, Murray Rothbard, J. Neil Schulman and
Samuel Edward Konkin III for inspiration and ideas to build on.

We also thank "The Free and Unashamed" for asking us to write down our thoughts,
and for supporting us in doing so. While you remain a mystery to us, you seem to
be a good mystery.

*About the authors:* 

This book was written by
[Smuggler@staff.anarplex.net](mailto:Smuggler@staff.anarplex.net) and "XYZ". We
are the sole people responsible. These are our thoughts.

**If you like this book:**

If this booked helped you, gave you pleasure or just new things to think about, 
please say "Thank You" by sending us some Bitcoin to:

**1DrjUiCT4Wzij8hLYBTYmfPubZMNf2PubU**

Contents
========

* [Motivation](#motivation)

* * [Conclusion](#conclusion)

* [Introduction](#introduction)

* [First steps to strategy](#first-steps-to-strategy)

* * [Obstacles](#obstacles)

* * [Conclusions](#conclusions)

* [The Second Realm](#the-second-realm-1)

* * [Temporary Autonomous Zones revised](#temporary-autonomous-zones-revised)

* * [Beyond Physicality - Towards Information](#beyond-physicality---towards-information)

* * * [The Future](#the-future)

* * [A few thoughts on securing trade - Tradecraft basics](#a-few-thoughts-on-securing-trade---tradecraft-basics)

* * [Specialization](#specialization)

* * [Security and Defense](#security-and-defense)

* * [The Blessings of Technology](#the-blessings-of-technology)

* * [Shared Services](#shared-services)

* * [Security through financial penalties](#security-through-financial-penalties)

* [The Second Realm - Philosophy](#the-second-realm---philosophy)

* * [What is Liberty?](#what-is-liberty)

* * [First implications](#first-implications)

* [The Second Realm - Culture](#the-second-realm---culture)

* * [Introduction](#introduction-1)

* * [A picture drawn](#a-picture-drawn)

* [Closing remarks](#closing-remarks)

* [Next steps](#next-steps)

---

# Motivation

Anyone subscribing to a radical philosophy of liberty, must face the pressing
question of how to progress from our current condition of insufficient liberty,
to a society where individual liberty is respected.

Several strategies for this change have been proposed, ranging from political
participation, educating and convincing the masses, civil-disobedience,
secession and counter-economics, to outright revolution.

While these proposals all have some interesting aspects, they are very often
naive or poorly informed as to what really shapes society.

---

The fundamental flaw to most of these strategies, with a slight exception in
the theory of counter-economics, is the reliance on mass change of social,
cultural and economic structures and people in general.

It has often been overlooked by voluntaryists that collective thinking
dominates many of our personal decision making processes, which is why most of
these strategies err by the *fallacy of big numbers.* By this term, we mean the
belief that we must wait for progress until a large number of people rally to
the support of our cause.

We disagree, and we think that waiting has been a mistake, and often chosen for
the purpose of avoiding risks. We wish to minimize risk, but not to the point
of inaction.

---

Armies of supporters are however not to be expected.  The reason for this
should be accessible to economists and psychologists alike:

Both production and parasitism are natural human strategies to satisfy personal
desires. Both strategies appear naturally and are present within most people
(with the exceptions of idealists and moralists on the one hand and outright
sociopaths on the other).

Both strategies can easily be seen in modern life, with parasitism becoming
more profitable with every political intervention.

Our current redistributive society moves property from producers to parasites,
as well as shifting decisions from the individual to the ruler. (The ruler, of
course, is held above all personal responsibility, recourse or personal risk.)

A surprisingly large number of people in modern societies are in favor of the
redistribution of property, sometimes knowingly and sometimes merely because
they regard the rules of the game more than the morals of the game: they see
redistribution as the way of the world and work to get "their share."  

Parasitism, where enforced by a government, is easier than working. It provides
a comparable level of consumption for less effort. In addition, it removes
hundreds of daily decisions from an individual, along with the bad feelings of
facing mistakes. 

It is sadly a truism that most people only want the freedom to be comfortable.

---

Libertarian class theory describes two classes of people in society: Those that
pay more taxes than they consume of public services, and those that consume
more public services than they pay taxes. That is: Tax-payers and Tax-feeders. 

What is under-appreciated is the size of the second group. In most developing
countries, tax-feeders make up far more than a third of the employed, from
direct bureaucrats to industries living of public money or regulation. In many
developed countries, tax-feeders have approach or passed 50%. (The massive
creation of fiat currency has allowed governments to keep this unsustainable
game going... so far.) Millions of people profit from this arrangement and will
fight to keep it going till the last moment.

If one combines only these two motives for intervening government,
redistribution of property and shifting of decisions, an easy majority of
people profit from the existence of such an institution. 

---

There are however additional motives for the existence of the state as a social
organization. 

One is the identity creating feeling of "belonging" to something - a natural,
and not always negative motivator of humans. This is regularly exploited by the
state to assure support and to limit dissent.

Another motive is the perception of risks and lost opportunities from a change
from the current status-quo to a new society solely based on voluntary
interaction, contract and optional law. People feel comfort in the current
arrangement and don't want to endure the strain of adapting to a new situation.
This is understandable.

The reflexive questions that are instantly asked are ones like these: Who will
care for the sick, the old, the children, the environment? Who will build the
roads, maintain security, license the doctors and make sure the trains will be
on time?

These questions are often brushed away with a correct, but superficial, reply
of "the market." However, this reply is not sufficient. The "market" does not
take care of anything - it is merely a system of interaction and exchange.
People find solutions to human problems; entrepreneurs spend time and effort to
find solutions others will be willing to trade for, and, if they are correct,
profit thereby. 

Without new supplies of these services (which are generally forbidden by force
under the current regimes) the perception of risk cannot be sufficiently
countered - certainly not for someone who is agitatedly asking the question so
that the frightening possibility of a new human arrangement may be quickly
dismissed.

The third motive against change to a voluntary society is the perceived cost of
change itself. Aside from adapting to new ways of living, any change will find
resistance and risk of failure, ranging from the loss of money or time, to
loosing life or liberty itself. Very few people are willing to take these
risks, and many would be needed to achieve any meaningful change in an entire
society.  

After all, liberty is costly.

---

The reasonable conclusion, then, is to cease hoping for large numbers of
supporters and instead to focus on strategies that make individual liberty
possible in the current situation.

But, while we have ceased hoping for massive events to bring liberty to us, we
have not given up hope for liberty - we have merely faced the fact that we'll
have to build it brick-by-brick, for ourselves, without waiting for support or
permission.

Fortunately, these methods allow us to model a voluntary society for those less
willing to take risks, so that a formerly intellectual concept can be shown to
them in real life - here and now, to see and feel with no waiting. 

This does not require many like-minded people. 

The truth is that waiting for consent keeps us from acting. And acting allows
us to test and modify our theories in the real world, which is the only way
they will ever reach their most useful forms.

---

Another grave error is often found in the strategic thinking of
anarcho-capitalists and voluntaryists.

Since anarcho-capitalism is fundamentally an individual philosophy its
adherents are usually staunchly opposed to any notion of collectivism. While in
general they are correct, they miss important distinctions in their vehemence.

Collectivism's main tenet is the submission of the individual to the
collective - **without the individual's express consent.**

This includes as much as the individual stepping back, or even being
scapegoated, for the "good" of the collective, and the identity of the
individual being described chiefly through the terms of the group.

It is critical to emphasize two important aspects of this concept.

First, any membership in a collective does not depend on the express decision
of the individual member. He is either forced to be part of it, or at least he
is forced to stay part of it after joining.

Second, the identity aspects of a collective are irrelevant in almost all
meaningful situations or simply superficial beyond meaning. 

We have all seen this in so many forms that it hardly needs a great deal of
explanation. What is sometimes under-appreciated, however, is the possibility
of collective action **by consent.**

---

Voluntaryists and likeminded people have often gone too far in throwing out any
kind of social grouping, especially those with the ability to establish
identity or culture.

It has often been overlooked that humans often seek out terms and groups that
provide them with a means of "belonging to something" as well as "being
someone" - not by some magical means of the group itself but because the group
is composed of humans that already "belong" or "are."

Group relationships provide a base for forming a culture of common symbols,
meanings, ethics and relationships. These are useful, and maybe even necessary,
for human social interaction and life.

Furthermore, these groups can form larger societies that provide common
institutions, reflect relationships and simplify interdependencies and
allegiances. This leads to increase stability and efficiency of interaction,
trade, communication as well as positive identity-establishing functions and
more coherent relationships with people outside this society.

---

It must be emphasized however, that these positive functions of society can
only be achieved in groups of voluntary (individually consenting) associations
with clear and easy exit-options. 

---

The useful functions of such groups of voluntary associations nourish a culture
of liberty, and the forming of a "society" of free people increases the
attractiveness of anarcho-capitalism by decreasing its image of "coldness",
providing a common narrative and establishing a base for voluntary loyalty and
allegiance.

These positive aspects open new options to solve some of the problems we face -
enforcement of agreements, streamlining of trust-relationships, reputation,
mutual aid to name just a few - by learning from methods found in many
"primitive" anarchistic societies.

## Conclusion

A strategy for the implementation of liberty must be built on three ideas:

1. It is necessary to achieve individual liberty in all aspects - economical,
personal, civil - with only a very small subset of the total population.
Liberty should be assumed to be a minority position that is actively opposed by
some and passively ignored by most. (If ever it becomes more, we'll have no
trouble adapting.) 

2. All notions of the homogeneity of society, change of mainstream opinion and
universal integrity of a population must be abandoned.

3. We must form a culture and society of liberty, or at least take first steps
towards this goal and nourish attempts to accomplish a cultural secession from
the mainstream society that allows us to form and protect institutions of
social interaction and relationships.
 
# Introduction

It is rather challenging to write a text about strategy that is both practical
and refreshing. Our purpose is to inspire thought, not so much to create a
final blueprint.  This little book has one purpose: to prepare you for
reasonable and effective actions. If you read this but **do not act** (no
matter how much you talk and write,) this book has utterly failed.  

---

Many technologies and methods described in this text already exist and have
been tested in real life; others await implementation. 

We have been heavily inspired by structures, methods and technologies found
with other groups facing the same challenges. This includes organized crime
groups like the Triads, Mafia and Yakuza. Our borrowing from them should
(obviously) not be understood as an endorsement. 

Also, we borrow from various ideas on freedom that came before us, most notably
*Crypto-Anarchy* by T. C. May, *T.A.Z.* by Hakim Bey as well as
*Counter-Economics* by S.E. Konkin III. 

---

This is a strategy for risk-takers, entrepreneurs and adventurers. Both the
risks and the expected rewards are great. 

In plain terms: This is not for boys; it is for men. Facing reality is
required. Change is created by people with courage, not by the timid who
usually follow behind and clamor for credit after all the battles have been
fought.

One more thing: 

The people of courage almost always have the most fun. Enjoy! 

# First Steps To Strategy

The first step in formulating a strategy is to achieve clarity about the
objectives, means of engagement, obstacles and resources at our disposal. These
four components are interdependent and some of them are subject to constant
change (particularly obstacles and resources.)

---

*Objectives* are what we hope to accomplish. In this case it is our personal,
individual and exclusive participation in a society where the only legitimate
foundation for all interpersonal interaction is that of voluntary agreement.

It is a *personal* participation because we as physical, mental and moral
beings partake in it with all our aspects, not just in some abstract sense. 

It is an *individual* participation because every member of such a society must
decide for himself whether to partake in it or not.

It is exclusive because we prefer to live as part of a voluntary society and
not as part of a coercive society.

---

*Means of engagement* are the abstract rules that govern our actions in order
to achieve our objectives.  What actions are permissible and which should be
avoided? Since our struggle is an ethical one our means should be in unison
with our objectives, namely to refrain from all non-voluntary interactions. 

This means that the resources we employ must be only be those of our own
property, that we abstain from fraud, limit the impact on uninvolved parties and
that we refrain from any violence that is not in self-defense.

Since the claim of self-defense is often abused, another rule should be
included as a guideline: To stay away from sources of conflict where we can be
falsely accused and to avoid points of conflict where our opponents are likely
to attack, requiring violence on our part.

---

Before we look at the obstacles we face, some notes on our resources will be
useful:

From our rules of engagement we are limited to our own bodies, property and
time in achieving our objectives. This puts us into a less fortunate position
than our opponents, who can command what they do not own, which is exactly what
we are working against. Watering down our rules of engagement in this area
would thus result into a weakening of our objectives or even lead to missing
them entirely. This has been the case with several historic attempts to create
liberty which led to a replacement of the rulers, but not the system of rule,
or that used terror to stabilize the new order.

However, using our own resources also allows us to be more flexible in their
application since we do not require processes of command and obedience to
distribute them.  This frees us from complexity and allows for the rapid
implementation of tactics.

So, we can expect to be more adaptable than our opponents, so long as we do not
introduce new distribution schemes for resources and actions. 

We can and should focus on forming an entrepreneurial environment for tactics,
and let them refine each other in the marketplace.

But, for a marketplace to work, we must be prepared to reward entrepreneurs for
their superior products and services, not just through respect, but also with
tangible material considerations (money, etc.)

Contrary to our opponents, our strategy employs the time-tested roles of
entrepreneurs, customers and investors. This is fundamental because it creates
a situation in which people who are unable to contribute through the supply of
services or products are able to contribute through the investment of time or
money in products that will help us all achieve our objectives - and maybe even
profit.

---

What are the obstacles we face? This is an area of much confusion and
disagreement. Let us explore this in some depth:

## Obstacles

We have already concluded that our objectives are opposed by a majority of the
population as well as the ruling class. 

It is, however, necessary to analyze the specific methods by which our
objectives are opposed and which means are employed to keep us from reaching
our goals.

---

Humans are spatial, social and cooperative beings.  We occupy space that no
other spatial thing can occupy at the same time. Our bodies need to be
somewhere; they need to be sustained. 

We are also social because we require interaction with other humans. We want to
communicate, we want to learn from each other, we want to procreate. While we
are the only thing in the space we occupy, we also need to interact, be viewed,
and view other humans around us. We define and achieve social status through
interaction and observation and use it to find out how to prevent conflict, to
solve conflict when it occurs, to create institutions of interaction and
symbols to identify friends and foes, and to optimize our communication.

Since we also live in a scarce world and cannot do every necessary thing alone,
we also engage in cooperation, specialization and trade.

---

These characteristics of human life constitute the frame for most things we do,
but also provide the means for our opponents to keep us in chains. 

Throughout history, those that oppose liberty have developed and cultivated a
complex and refined "science" on how to keep populations under control. We are
not referring to a secretive group of social planners, but a set of techniques
that are shared not only by the rulers but by those parts of a society that
profit from coercion and the comfort it brings.

To understand this science it is beneficial to look at how our various aspects
- spatial, social and cooperative - are exploited. 

---

It is necessary to understand that the state and the systems of the world are
**not** spatial. Though the state claims geographic control, the state itself
cannot occupy any of it, since it is not a physical entity. It is a **social**
concept of control. The only way the state can interact with the spatial is
through its agents and proponents, as well as anyone conditioned to represent
or call for it.

It is individual humans that must intrude into another individual's space to
deliver any kind of force, whether it be direct or indirect. 

When not applying force, the only other option for the state to act within
space is through its agents, to observe or surveil the space of others.

---

Cultural norms of the mainstream society and most of its subcultures reward
pro-state behavior while they punish non-state behavior. While this is not yet
true for all parts of the cultural code, it is increasing, often without us
noticing it.

There are numerous examples for this. The method most often suggested for
problem-solving is to call the police, to always obey the state authority, to
use "convenient" methods of payment (credit cards etc.), to make every payment
in official legal tender (national currency), get a "good job", petition your
"representatives", "work within the system", pay your "fair share" of taxes,
adhere to the current definition of "political correctness" or simply to "not
make trouble." All of these codes of conduct focus on a single goal: To
integrate into a society that is led, organized and enabled by the state.
Alternative views are quickly labeled "a waste of time", "not practical",
"unrealistic", "utopian", "eccentric" or even "treasonous."

Interwoven with these codes are values that most people are accustomed to use
when judging their neighbors. While many soldiers today partake in wars that
should realistically be called unjust and therefore a crime, they are not met
with disgust for choosing this career. Policemen that enforce unethical laws
(often with unethical methods) are not excluded from our comradeship, but
instead called "our finest." Tax collectors that objectively conduct armed
robbery are not called out but identified as "doing their job." In the end,
everyone is just following orders.

In addition, a wide variety of symbols are used to identify people as being
"respectable." Some of these are: styles of clothing, status symbols, licenses,
membership cards, use of language and laughing at the right time.

Together, these codes, values and symbols form societal expectations and
identities - the function of culture - and any fundamental variation from them
is met with rejection or even outright hostility.

It is very important to understand that these codes, values and symbols are
highly interconnected and form an integrated body of culture which makes it
very hard to successfully break out of this scheme. If we change only parts of
it, it is easy to be dragged back into "the old ways" by many parts that are
still tied to the larger culture. (Ideally this need not be so, but as a
practical matter, it usually is.) 

However, breaking away from mainstream culture and its various subcultures
leaves the dissenter as a tolerated eccentric at best, or an unwanted
troublemaker at worst.  But it also puts the individual in the position of
having no social integration... which is required by most of us simply for
mental survival.

---

But worse than this, is being removed from cooperative functions of society.
Many institutions of our society were originally created to streamline
cooperation between individuals. Since then, however, they have been taken-over
and remodeled to support state dominion. 

These institutions are numerous and we will only list the most important ones
here:

* Money and banking systems
* Property titles
* Identity (papers, passports, etc.)
* Licenses, regulations and insurance
* Law enforcement and security
* Legal system, courts, correction and punishment
* Education and media
* Communication, Energy and transportation networks
* Charity (now welfare)

Each of these institutions and services are tightly controlled by the state.
Access and provision are limited to those that are not perceived as enemies of
the system and those that follow cultural norms. 

These systems are necessary for successful cooperation between individuals; to
satisfy the needs they cannot satisfy alone.

---

It is by regulation, licensing and cultural dominance that access to, and the
provision of, these institutions and services is regulated, always with a tight
integration of surveillance and punishment. Though there are always cracks in
this control that allow people to slip through, the main occupation for
legislators and bureaucrats appears to search for and close those cracks - to
create a system in which these institutions, combined with a matching culture,
provide a totalitarian toolset and mold each individual under the dominance of
the state system.

---

Cultural codes, values, symbols and systems and institutions of cooperation
enable the state to become a spatial entity, through its agents, proponents and
dependents. Culture forms the base for active consent while access control of
institutions creates a soft force to keep the subjects in line. (The benefits
of compliance outweigh the risks of dissent.) 

This supplies the state with the **individual people** that project its force
into the spatial realm through their actions. This starts with simple social
exclusion of dissenters, continues with snitching and inviting the state agents
into situations where they are unwanted, and ends by using force against
dissenters.

---

The interwoven aspects of culture, institutions, profits from redistribution
and the longing for stability form the foundation of the power of states and
assure lasting consent (both passive and active) for this system of domination.

We call the totality of this system: **The First Realm.**

---

Please keep in mind that we are here talking about the system of domination,
not the specific implementation or parties running it. 

Thus far, attempts to change this system have (at most) changed the faces
running the show, but have never fundamentally changed the game.

---

Although we may call the population's support for this system unethical,
misguided, stupid or even evil, it is nevertheless a reality that must be
faced clearly. 

Our challenge is of an enormous magnitude. This is why previous strategies have
failed to achieve much lasting change.

## Conclusions

We can thus draw the following conclusions: 

1. **Spatial:** We have to find or **create** territory (space) in which no
agent, proponent, or dependent of the state is present or can deliver force in
any direct manner. With the exception of outer space (and maybe the high seas),
it is unlikely that any territory that is not preoccupied by agents of the
state can currently be found. There is no point in trying to create such a
territory.

2. **Spatial:** We have to protect and **defend** the territory of liberty
against state surveillance. Surveillance is the precursor to force, whether
direct or indirect. (Otherwise, what purpose does it have?) 

3. **Spatial:** We must minimize the need of free men to enter territory that
is occupied by agents of the state or surveilled by them.

4. **Institutional:** It is required to form **independent** systems of
cooperation that are formed on the ethics of liberty and that are not dependent
upon or connected to institutions of control (masquerading as institutions of
cooperation).

5. **Institutional:** We cannot rely on any state dominated institution to form
the basis of our interactions or our own systems.

6. **Institutional:** Any interaction with state controlled institutions must
happen by **proxy** and with the uttermost separation, to limit any damage that
can (and will) occur.

7. **Cultural:** We need to create and nurture our own culture based on the
**values** defined by the ethics of liberty.

8. **Cultural:** Our culture cannot be a simple sub- or counter-culture to the
state dominated mainstream culture. It must be an **independent**
counter-culture.

9. **Cultural:** We require our own cultural **symbols** for mutual recognition
to optimize communication and social ordering, as well as to support separation
from the culture of our opponents.

10. **Cultural:** The cultural **codes** and norms of liberty must support both
the integration and nurturing of free men and the exclusion of state agents. 

---

**Our strategy for liberty is the creation of a culture of liberty, a society
that occupies its own protected space and implements independent systems of
cooperation. We need to create a *Second Realm*.**

---

This task may justly be seen as monumental, and the stakes are high. However,
it is most definitely attainable.  Several groups have achieved these precise
objectives in the past and were often able to sustain their systems for
centuries. The only major difference between those successful cultural
entrepreneurs and free men is that we are more restrained in our rules of
engagement. Nonetheless, even this can be used as a lasting advantage.
 
> **Anarchy is the free grouping of men 
> into societies of their preference.**
 
# The Second Realm

After having defined the boundaries and the objectives of a necessary strategy
- the creation of a Second Realm - it is time to look into the implementation.

Several past and existing groups serve as inspiration to us in imagining of a
future for free men. However, they should not serve as blueprints; only as
examples to learn from. We will have to do some things differently from things
anyone has done before. 

As an inspirational excursion, let us look at several of these examples: 

---

Organized crime groups: Everyone knows the Italian mafia, the Yakuza, Triads
and outlaw motorcycle gangs from news coverage. What is often overlooked is
that these organizations are not simple chaotic gangs, but often exhibit a long
history and their own kind of society.

The mafia, as an example, is primarily a loose knit network of independent
gangs that pay tribute to their dons and receive protection and their own
conflict-resolution system in return. Their aim is to limit conflict within
groups and not resort to violence when other means of conflict resolution are
available. They operate their own title system of territories and markets, they
provide services for communication and reputation, and they foster the division
of labor through specialization. One could define the mafia as an organized
crime business association based on a shared ethical background.

Similarly the Triads are built on ethnicity (Han Chinese) and sharing a
cultural narrative (resistance to the Manchu rule). They have been around for
centuries, mostly by establishing an integrated society and trying to limit
their activities to inter-triad conflict, exploiting street criminals and
focusing on less-public crime. 

A similar pattern of social narrative, ethnic focus and well controlled
intervention into the public realm shows itself with the Yakuza. They even put
a strong focus on being recognizable by the public.

While the previous three examples cover older organizations, outlaw motorcycle
gangs are a more recent phenomenon. They openly display their outlaw image as
part of their culture, create their own social norms and use their own form of
justice.

---

All of the previous examples share some characteristics in operation and
organization that can serve as hints to what successful parallel structures
need.

First, they are all based on their own independent culture and values. They are
not chaotic and "lawless", but have their own laws that are often stricter and
more conservative than mainstream culture. For example, the Yakuza forbid their
members to partake in theft, the Mafia punishes members for adultery and all of
them take oaths and vocal contracts very seriously.

Another common characteristic is that these groups usually try to limit
violence to their own community instead of spreading chaos. This has two
reasons: Obviously this limits the attention of law enforcement and public
opinion that could make their business harder, but these people also understand
themselves as being part of their local community, which they often take effort
to protect and help. This has the positive side-effect of gaining public
support within their territorial presence.

Contrary to popular opinion, these groups are not hierarchical
command-and-control structures. Sub-groups are often autonomous and do not
follow top-down planning. Instead, they share part of their profit with the
upper hierarchy in return for specialized services, investment and justice
provision. Often these groups have to answer to their leaders primarily for
causing too much trouble, being too violent or interfering with other
sub-group's business. Apart from that they are highly independent.

The last commonality to point out is that these groups control locations like
club-houses, offices, restaurants or similar places where they can meet and
conduct their business outside of public view and which they protect against
surprise raids or infiltration by round-the-clock staffing, alarms, posts,
guards and security technology.

---

Surely these groups conduct business that is highly unethical and employ
methods that conflict with the rules of engagement we are limited to,
nevertheless they also provide some hints for long term stability of outlaw
organizations. These are:

1. They define and nurture their own **parallel culture and society.**

2. They follow a **least-intervention policy** concerning outsiders, especially
in the realms of violence.

3. **Local autonomy** for sub-groups protects them against decapitation and
maximizes their flexibility.

4. They create a positive image in their **local community** through acts of
aid and relief.

5. **Temporary autonomous locations** provide them with protected space to
conduct their business. These locations often exist long enough to justify them
as semi-permanent.

6. Using **specialization and division of labor**, they create an internal
market for the provision of common services required throughout their
sub-groups.

7. They all have a high focus on operating their own **independent internal
justice systems** and legal code.

8. Because of their outlaw nature they have to maintain their own **security
and defense** operations against other outlaw organizations that intrude on
their turf or prove hostile.

---

We can see that these groups are faced with similar problems to those we face -
spatial, cultural and institutional - and they have developed ways of meeting
these challenges.

---

Below, some of these solution are explored in detail and adapted to our
specific obstacles, resources and rules of engagement. Furthermore, some
additional and necessary components for the Second Realm are presented.
Together, these form the foundation of a workable model for the parallel
society we require.

## Temporary Autonomous Zones Revised

Though this is doing some violence to Hakim Bey's original definition, a
Temporary Autonomous Zone is a space or territory that temporarily eludes the
control of a generally recognized government.

---

There are several examples of this which differ in their autonomy or duration,
from wholly independent permanent zones to only short lived simulated autonomy. 

The oldest of these examples can be found in middle-ages Europe in the form of
Ghettos which not only served as a place to concentrate "unwanted" social
groups, but gave those groups internal autonomy in form of their own tax and
justice systems. Most important in this respect are the ghettos of the Jewish
diaspora.

Another example can be found today in Latin America where favelas not only are
excluded from receiving official government services but also constitute
permanent autonomous zones in which government force plays a rule only during
high-level raids, but not on a daily basis. In the same category we find
squatted skyscrapers in several Latin American cities that have not been
entered by any state agent for official functions for years.

Kowloon Walled City was another example of such a semi-permanent autonomous
zone until its demolition in 1993. Located in unclaimed territory at the border
of British Hong Kong, with a footprint of roughly a third of a square
kilometer, it had been a largely ungoverned place since about 1950 and was home
to over 33,000 people.

---

This concept and the various examples of its real-life implementation are of
enormous importance to our strategy, being one of the primary solutions for the
spatial problem.

Temporary Autonomous Zones give us the opportunity for our culture in exist
physical space, allowing us to  conduct our business, organize our social
relationships and to handle conflicts in the way we think to be right.

---

However, our autonomous zones are sometimes too limited in time. We need to
follow a "foreign policy" that increases their duration and makes them safe
places for social and business activities.

For this there exist two general methods. The first involves a Temporary
Autonomous Zone being set up in secret, hidden from the attention of the
surrounding state.  While this can work for a while, it is very limited, since
eventually the place will become known and additional means of stability
required. The second method focuses on reaching an "informal toleration" by
state authorities.  For this such a zone must meet three criteria:

---

First, the zone may not become a nuisance for neighbors nor be known as the
source for trouble for people and property outside the zone. This specifically
includes that the property rights of the territory must be respected and an
agreement reached with the owners before conducting any autonomous activities
there. Any justification for third-party influence must be prevented.

Second, the zone and its inhabitants must strictly adhere to the principle
**"what happens in the zone stays in the zone,"** meaning that all conflict
must be solved without the intervention of outside law enforcement. This
implies that internal trouble-makers have to be dealt with immediately; before
conflicts can escalate. In addition, state agents and proponents must be
discouraged from visiting the place. Usually this happens by not inviting
persons of questionable reputation or known friends of the state.

Third, the cost of intervention by any outside party must be increased so much
that it becomes unjustified, and that it is more profitable for the attacker to
look the other way. While bribes are a common method to reach this goal, a
further tactic promises success:

> **C**onceal, **K**now, **D**elay, **D**efend, **D**estroy,
> **R**ecover.^[Mnemonic: Can kings deny decadent dabbler's rules?]

First, **conceal** any information about what happens within the zone from
outside surveillance. This requires the employment of access control to keep
potential threats from entering the area as well as countermeasures against
signals surveillance from within and especially from the outside. For example,
such a place should not have attributable communication lines connecting it to
the world but instead use anonymization technology to conceal the content and
source of its communication. Furthermore, the area should not be observable
from the outside and special attention should be given to watch for
surveillance attacks.

Second, one needs to **know** when a physical attack - a raid - against the
place is in preparation or ongoing.  This requires ways to keep an eye on the
surroundings and to have an alarm system that can warn everyone within the area
that an attack is imminent. 

Third, **delaying** the attacker with passive means to prevent him from
successfully executing a surprise attack. This usually involves multiple
barriers, such as several reinforced doors that need to be broken through
before the main area of interest can be reached. This is necessary to enable
the current occupants of the temporary autonomous zone to:

Fourth, **defend** the place. While this is optional against a state attacker
it will become a necessity against raids by non-state actors like gangs and
other kinds of violent organized crime that hope to find valuables or claim
territory. In case of non-state actors, defense by deterrence can prove
profitable. This can be done by displaying that both alarm-systems and ways of
delaying are present, for example CCTV systems and barbed wire barriers.

Next, any attacker must always be unsuccessful in reaching the objective of his
attack. This usually means that anything that could be of interest to the
attacker must be **destroyed** or removed. This serves a double purpose. On the
one hand it discourages the attacker and others after him from attacking such
an area again because the cost of attack surpasses any profit gained from it.
On the other hand, it serves to keep any valuable information from the
attackers. It keeps them away from anything that could be used to either plan
future attacks or serve as evidence in trials against zone occupants. In the
case of black market activities the product must be separated from the merchant
so that ownership cannot be proven and the merchant prosecuted. For this to be
successful, anti-surveillance measures must be taken seriously.

Last, it is necessary to not give up the strategy after the first successful
attack. Any operation must be committed to **recover** to be stable in the long
term. While "scare-off" attacks can be profitable for the attacker if the
strategy is dropped afterwards, repeated attacks quickly become problematic in
regards to both cost and public opinion.

It is very important to emphasize that we are not talking about a "military
compound" that has been created to fend off an attack. Instead the goal of our
proposal is to create areas that make successful repeat attacks for profit or
evidence very costly and less attractive. Any kind of direct, open battle with
state actors will lead to defeat and loss of life and freedom. Instead, our
goal is to keep evidence out of the hands of the attackers. The only situation
in which a stand-off can be profitable is against non-state violent criminals.

---

For our purposes, such a temporary autonomous zone can range from business
clubs of a semi-permanent nature to street markets that only last a few hours.
The security requirements for different kinds of zones may differ
significantly, according to the risks they face. For most operations a well run
restaurant with a back room and 24/7 staff can be sufficient. In any case the
tactical principles mentioned above should be kept in mind.

The primary purpose of a temporary autonomous zone in our strategy remains to
**"keep evidence out of the hands of attackers, and to have a secure place for
our culture and business."**

---

As further inspiration, these zones can serve as not just as a place of social
activity, but also for protection of goods and places of business. Another
example for its use are trading-posts where one-to-one business that has to be
conducted in person takes place, or temporary autonomous markets that open
merchant activity to our sub-society. Furthermore, these places can be used as
*Agadir* - traditional installations to store valuables securely.

---

Additional methods for operating those places can be explored, but they are
purely tactical and specific to the use in question. Thus we leave them as an
exercise to the reader and to other publications.

## Beyond Physicality - Towards Information

One of the greatest advantages of Temporary Autonomous Zones is the ability to
live as if you are free - because you are, at least at that place and time.

This advantage is not only true for physical places, but also for digital
places. While the term "digital place" is misleading because the physicality of
the digital realm is negligible, it can nevertheless serve some of the same
purposes that a physical TAZ can fulfill. 

---

Creating a digital autonomous zone, a permanent digital autonomous zone, allows
us to socialize, communicate and trade within an environment that can be highly
protected against third party involvement and coercion through technology and
cryptography.

Here people can talk to each other as if the state did not exist, they can
prepare or even conduct trades without having to spend a single thought on the
legal realm their physical body resides in. A large portion of our life that is
not tolerated by the surrounding society can be conducted in the safety of
cypherspace.^[The digital realm which is heavily protected by cryptography and 
uses cryptography to model and enforce certain rules.]

Since anonymizing technology and cryptography can separate our coercible body
from our acting mind and identity, we have the ability to experiment with new
cultural, social and legal forms here - without the risk of being locked up in
jail or being scoffed at.

---

That said, digital autonomous zones cannot replace the spatial aspects of our
humanity. It is hard to have a drink in cyberspace, you cannot look into each
others faces during a negotiation, and only digital goods can be transacted
directly. When we combine digital and physical autonomous zones, the best of
the two worlds can be combined: using digital technology for negotiations and
ad-hoc meetings while using physical autonomous zones to hand over the goods or
to have the drink together. This is crucial for social binding. Often, the
riskiest parts of a transaction - handing over the money and enforcing
contracts - can be transferred to cypherspace where protection is assured
through the use of very strong mathematics. We will go into some of the
necessary technologies below.

---

Combining physical and digital autonomous zones thus provides us with a wide
array of protection methods that allow us to act freely, because we are free.

## The Future

The full impact of autonomous zones will show itself in the near future.
Technologies are changing optimal business sizes and the number and diversity
of products and actors required for a functioning market. At this time it is
difficult for us to be self-sufficient in our free zones. In the future we will
not only have the ability to be self-sufficient if we want to, but we may be
*forced* to rely much more on ourselves due to social collapse in the First
Realm.

---

There are several technologies and economic trends that should be kept on the
radar of any anarcho-capitalist. 

Two of these technologies are the advent of various kinds of urban farming,
especially industrial vertical urban farming (which promises to make
food-production for many thousand consumers possible and economical - in a
single skyscraper) and micro-fabbing. Micro-fabbing is the automated production
of parts through means of 3D-printing without the need of special tool
development.  This will allow the download of construction plans from the
internet and subsequent printout of complex geometries with 3D-printers that do
not require any attention during production. The number of base materials
available for this method is increasing rapidly and will soon permit anyone
with the right skills to compete with specialized, high-capital production
facilities, with a fraction of both risk and investment.

These and other technologies reinforce a trend that can be seen in growing
parts of the western economies, and that is the move from a mass-consumer
culture to a pro-sumer culture in which many more people are self-employed,
artisans' shops return to the urban environment and mass products lose their
charm.

---

When we combine autonomous zones with changes in economic and technological
fields, as well as changes in social composition, it is easy to envision
micro-territories becoming attractive again. This will be the great opportunity
for us to sow the seeds of liberty into growing parts of the population without
falling for the fallacy of masses. But, for this to be successful, our
activities have to begin far in advance. We must show models that can be built
upon and structures that have already weathered a few storms. Our model should
be seen as proven, workable or even attractive.

## A Few Thoughts on Securing Trade - Tradecraft Basics

There is little question that trade - and any other social interaction - must
be protected against third party intrusion by coercion, theft or similar
violation. We are faced with an additional threat simply because we exist and
interact outside the system that the host-state permits us.

---

This threat is rooted in our opposition to the justice provision mandated by
the state.

On the one hand we are unable to use the state's justice system as a remedy
against violations we experience from outsiders, which requires us to have our
own means of defending against third party aggression and achieve justice if
that defense fails. We need our own justice system and enforcement mechanisms.

On the other hand, the state's justice system and law enforcement branches are
opposed to the existence of our systems and the actions we partake in outside
their claimed realm. We thus face the state trying to intrude into our affairs
and to punish us for not obeying him or hiding from his agents.

---

The latter problem - persecution by the state - deserves some extra thought.
How do we protect ourselves against an opponent that powerful?

Let us introduce a few concepts here that can help us design methods to counter
this threat.

---

Pseudonymity. One of the methods of control that are used by our opponents,
that permeate the mainstream culture and is tight into most institutions of
cooperation is the use of "True Names" - our official, state sanctioned, widely
known identity of which each of us shall only have one, and which ties all of
our actions together. Surely having and using names is a requirement in many
social and commercial interactions. Without it we cannot easily find each other
again, address each other, or have a history that enables others to assess us.

However, there is no inherent necessity for these names to be the ones our
parents gave us at birth, or to be underwritten by the state, or even that each
one of us carries only one name at one time and forever.

Pseudonymity is the concept of having alternative names and identities that we
reveal as they are needed, that are attached to their own histories and
reputations.  Breaking the spell of our "True Name" and using self-chosen, task
specific identities enables us to limit the ability of our opponents to attach
all our actions to the leash that binds us to them and at the same time utilize
the functions that names and identities provide. These pseudonyms do not need
to be registered by the state nor do they need to be tied to our true identity
as long as specific methods of assurance and enforcement are available.

---

Anonymity. Contrary to modern propaganda, there is nothing wrong with anonymity
per se. Many of our actions and trades do not need to be revocable nor do they
have the ability to cause any significant harm to others. In these cases it is
perfectly fine to not have any name or identity at all. Given the right
structure of interaction, there is no need for attribution at all. 

The most prominent example for an area where anonymity is practical and useful
is in digital communication. While we might chose to be pseudonymous for the
parties we want to be known by, all other parties should not know who is
acting. For those latter parties we stay anonymous.

---

Opaqueness. Most of us have been trained to view any secret and
non-transparency as a dire threat. Thinking about this should quickly reveal
that such a broad opposition to secrets is an idiocy, lacking any
justification. Due to the totalitarian tendencies of mainstream culture and
political organization - the desire to control others - secrets have become a
thing to abhor.

Secrets themselves are never a problem, it is the fraud and coercion they could
hide that are the source of danger. When we design our systems in such a way
that the parties directly and voluntarily involved are the only ones that can
be affected in any relevant way, it becomes clear that those parties can keep a
secret for themselves against all other parties that are not directly involved.

Thus opaqueness of action in relation to non-affected parties can protect us
from third-party intervention and punishment without inviting additional
dangers. There is no justification for anyone but buyer and seller to know who
is selling what to whom. No one needs to know what person A tells person B if
no other person's justified interest is at peril. 

Since we have used the word "justified" or "justification" repeatedly above,
let us be clear what it means: Our knowledge of actions - or our involvement in
them - is only justified if they involve our property or conflicting agreements
we have with any of the acting parties. **Anything that does not involve either
of these - property or contract - is simply none of our business.**

Hiding actions and information from the view of third parties prevents them
from gaining an information advantage that can be used against us - either by
collecting evidence or by discovering leads that enable them to intervene in
later situations.

---

Untraceability. While this is a special case of opaqueness and thus already
covered before it deserves some specific mention. Untraceability refers to the
function that the movement of an object from one owner or possessor to another,
from one location to another or from one condition to another remains hidden
from any party not justly required to have this information.

This keeps attackers from discovering information by linking various trades or
pieces of information together and thus again serves to minimize evidence that
can be collected by them or leads to be followed.

---

Compartmentalization. Again, it is the all too present totalitarian and
collectivist attitude that lurks within our subconscious that brought us
busybodies, command-and-control hierarchies and a quirky feeling when we are
neither asked for our permission nor involved in everything - even if we have
no justified need to be included.

Instead, we should begin to appreciate individual initiative and the
competition of ideas and solutions without everything being centrally or
collectively planned, widely reported and neatly synchronized. While our human
curiosity longs for input it is often more profitable to separate our actions
from those of others in such a way that an outside third party is kept from
seeing the whole picture or piecing enough together to act against us.

---

Deniability. If all previous efforts to keep our opponents from getting a clear
picture of what we do fail, it is necessary to at least keep them from using
this information against us as individuals. This is where deniability comes in
and also puts all other methods into context. Being able to plausibly deny our
involvement in a specific action hinders a third party from confidently
pointing the finger at us so we can escape damage when everything else has
failed.

---

The concepts introduced above - Deniability, Opaqueness, Untraceability,
Compartmentalization, Anonymity and Pseudonymity^[Mnemonic: DO U CAP? (do you
cap?)] - applied in that order, are the antidote to the imaginary omniscience
of our opponents.  Instead of dispersing information far and wide and leaving
behind traces with any move, the foundation is **Need to Know.** It is
necessary to limit information to the bare minimum required for the invited and
affected parties.  The information justly required can of course differ from
case to case, but uninvited and unaffected parties should always be prevented
from acquiring any meaningful information or deducing potentially harmful
conclusions. The art of implementing the objectives of "Need to Know" is
commonly known as **tradecraft.**

---

Using the strategy of minimized information comes with some risks of its own. 

First, it can be counterproductive for social cohesion within our subculture
and social groups. This requires us to not have paranoia rule us and security
to become a religion. One countermeasure against this risk is specialization
described in the next section. 

The second risk is that we overlook that sometimes evidence is required for the
feasibility of our internal justice system. There are two remedies against
this. One is that we must design methods of interaction that drastically limit
the potential for criminal or otherwise harmful behavior. Some of these methods
are mentioned further below. 

Another way is to recall that evidence does not have to be publicly available
without a party announcing that wrongdoing took place. We can design our
systems in such a way that only affected parties can make recourse to evidence
revealed on demand so that it can be presented in mediation or arbitration
proceedings.

It is up to us to redesign ways of interaction based not on collectivist
thought but on individual responsibility.  While this may sound impossible, it
is not. Many of these methods and processes were been in use before strong
states and collectivist culture took over - we just have to rediscover them.

## Specialization

Successfully applying tradecraft presents us with two challenges that need to
be satisfied. On the one hand, as mentioned above, too much tradecraft can be
counterproductive to social cohesion and organization.  On the other hand,
successful tradecraft is an art that is not easy to master for everyone in
every situation.

The solution for these challenges is specialization.  Entrepreneurs can excel
in providing tradecraft services to other actors in the marketplace by
providing means of covert communication, opaque trading-rooms, un-traceable
transportation or insured pseudonyms. This frees other actors from having to
unduly invest into these abilities and keeps a culture of paranoia from seeping
into everything we do. However, specialization cannot serve as excuse for
anyone to ignore this subject or drop the awareness for its necessity.

---

Another area unique to our situation is the integration into the larger
economy. Since a sufficient market-size and diversity can only be hoped for on
the long run, we are required to interact and integrate with other markets
unless we want to find ourselves in a subsistence economy. However, this
integration comes with great risk.

These facts call for a special career that is especially interesting to people
that have not yet found their vocation (or who have left their previous
vocation) and are looking for low capital opportunities: The Proxy-Merchant. 

A proxy-merchant is a bridge connecting the Second Realm to the First Realm
while keeping risks at bay.  Many ways of bridge-building are conceivable, from
people who handle exchanges between Second Realm money and official currencies
to shopping and trading agents. We leave it to the reader to invent his own
niche.

## Security and Defense

Let's face it: Both the First and the Second Realm are not flower meadows where
nothing can go wrong and only peaceful and well-meaning people roam.

While most people most of the time are not violent and do not personally
partake in robbery (most simply outsource it to the tax-man), there are some
that resort to force to achieve their goals. 

---

In the eyes of the First Realm the Second Realm is outlaw territory inhabited
by outlaws - and that is exactly the view other outlaws will have as well. We
cannot and should not resort to First Realm protection and security "services"
lest we give up our independence. Therefore it is necessary that we provide
these services ourselves and develop a mindset to counter this challenge. Since
this subject cannot be covered completely within this book we will only give it
some thought and invite entrepreneurs in this area to follow up.

---

Security starts with keeping the peace. While this might sound obvious it is
nevertheless often forgotten.  Keeping the peace means that one is active in
not starting trouble and to stay out of harm's way before a conflict can start
or escalate. We must refrain from provoking others to attack us by the behavior
we display.  It starts with not employing violence ourselves unless it happens
in self-defense, not defrauding others, not breaking agreements, not bragging
and challenging.  Quietness, integrity and honesty combined with confidence
reduces the risk of conflict greatly.

---

To be only passive, however, does not help.  Successful defense starts with
preparedness and preemptive action. This not only includes the setup of
defensive installations, but also the choice of location and especially the
active limitation of hostile intelligence gathering by potential adversaries.

Furthermore, it is profitable to employ low-profile counter-intelligence
activities to develop an overview of potential threats and the ability to
detect actions against us before they strike.

---

Choice of location for our temporary autonomous zones is a crucial task. Three
factors shall be emphasized here.

First, our installations and property can be inviting for aggressors or
uninteresting to them. A big sign saying "outlaw territory for rich
capitalists" is a bad idea, but more subtle attributes can also lead to
trouble.

Second, the first line of defense is access control.  Every club-owner knows
that good bouncers keep nuisances away. Being careful about who enters our
places drastically reduces the risk of bad surprises.

Third, paths of approach to a protected place need to be known, observed and
controlled. Knowing that an attack is imminent and being able to both delay the
attacker as well as the number of directions he can attack from puts one in a
vastly better position than presenting oneself on a silver tray.

---

To give an almost perfect example for such a place let us describe a private
club that is located in a major city in Europe.^[This place is still in
operation as this book is written.]

The club rooms are on the top floor of a 20-something story skyscraper in the
commercial district. There are three ways to get to the place - an elevator,
two emergency staircases, and the helipad on the roof.

The elevator and the staircases are guarded by security personal during the
club's business hours and equipped with a CCTV system controlled from within
the club's perimeter. The only way to enter the rooms for a regular visitor is
to call the club while waiting at the elevator on ground floor, and if access
is granted, the elevator is sent down with a lift-boy that has to unlock the
top-floor with a key. 

The floor below is an office with different business hours that is integrated
into the club's alarm system.

In case of a raid, the attackers can be delayed for several minutes while
everyone within the club is notified immediately. Potential troublemakers can
be repelled far away from the protected zone. This keeps the place peaceful
while allowing anyone to take necessary steps before the attackers enter the
place. Ideally, some evacuation procedures involving the helipad could be
implemented. Any surprise attack short of total annihilation is close to
impossible.

This is of course a very elaborate and expensive operation, but it can serve as
inspiration for our own.

For more information, please go back to the section about Temporary Autonomous
Zones.

---

What if an attack really takes place? As already mentioned above, the defense
against a state actor can only consist of slowing him down, or temporarily
fending him off. One cannot win against a huge state - only die trying. All one
can do is to limit the impact of a raid by separating evidence from the persons
at risk (Deniability) and by escaping and later recovering.

In case of another outlaw attacking, a serious cost-benefit analysis has to
take place and lead to an active, victory-oriented defense. Before anyone's
thoughts run amok here, let us be clear that we are not talking about waging
war including counter-attacking the adversary on its own territory. It is about
limiting harm, not big victories and history book coverage.

---

Without going too deep into the subject, it is worth noticing that the question
of coordinated defense is harder for an individualistic society than for a
collectivist.

The reason for this is that defense is a numbers-game. The number, strength and
preparation of the forces involved as well as the ability to quickly coordinate
decide about the success of any kind of standoff. This does require individuals
to delegate leadership of the forces one joins - something few of us are
prepared or willing to do. However, thinking deeply about the issue at hand can
serve as preparation for this. Effective defense is based on mobility and
flexibility, the dynamic grouping, regrouping, dispersing of actors as well as
the on-demand centralization and decentralization of command at the required
level of hierarchy. 

It is necessary to develop strategies in this area that are known to those that
commit to partake in these actions - should they be required - so that the
individual consent to supporting and partaking can be assured and a realistic
estimate of available resources is possible.

---

From the above it should be obvious that this is an area of specialization
where entrepreneurs can make their living, as it is already done today. It
should also be obvious that these services need to be actually bought by us and
not ignored.

---

To inspire potential entrepreneurs in this industry who want to be active in
the Second Realm, two technologies shall be presented that promise to be useful
in our specific situation:

**Anonymized Remote Controlled Access Control**

One day there will be a banging on the door leading to one of our protected
places: "Police, we have a search warrant." Now is the time for the ice-cold
Second Realm security provider to prove what he is worth. Sheepishly pressing
the button to immediately open the door and putting everyone inside into peril,
or doing nothing except sending out a warning to everyone and letting the
attackers work their way through the concrete reinforced gate. The combination
of remote CCTV perimeter control and communication anonymity greatly reduces
the potential consequences for the remote bouncer and gives him the freedom to
act in the interest of his customers. To further add security, multiple
anonymous operators located at different unknown locations could be required to
agree on an action so that neither infiltration, bribery, blackmail or pure
fear can undermine the security of the temporary autonomous zone.

**Anonymized Remote Controlled Defense Systems**

In a future further away, the previous access control systems can be extended
to incorporate active less-lethal defense systems. The currently available
robotic weapons platforms similar to those that are used at the intra-Korean
border could in the future be integrated into the arsenal of specialized
TAZ-defense contractors.  Again, anonymous communication and remote sensors are
the foundation but this time extended by random task assignment to anonymous
off-location operators so that it becomes impossible for any third party to
find proof of who pulled the trigger to fend off the attacking street gang.

---

Contrary to what most people are used to, security is nothing that can only be
left to the experts and professionals, even though the security and defense
industry provides specialized services. To preserve long-term autonomy it is
necessary to counter-balance the power any security and defense provider can
accumulate. While one should be prepared to procure security services on the
market, and thus pay for them, it is also necessary to have a counter-weight
for worst case scenarios in which a security provider attempts to monopolize
his position.

The time-tested method is to not give up ones own preparedness and abilities of
defense. Everyone should be prepared to resist a security provider, willing to
do so as soon as it is necessary, and to be eternally vigilant to not let such
a potential threat slip our attention. This does of course require coordinated
action by many since a single person will not be able to contain such a danger
alone. Therefore it must be part of our culture to keep a watchful eye on those
we pay to defend us. Remember: It is crucial for the lasting liberty and
stability of the Second Realm that everyone is willing, watchful and able to
withstand attempts by security providers to monopolize their industry.

---

Do not let yourself be scared off by the previous section. Active defense
measures are commonplace and often go unnoticed to most people. Be it the
club-scene, red-light industry or bouncers - most of the time nothing happens,
and most of the remaining times only minor quarrels take place. Life is
different from what is shown on TV. In most less-developed countries the
provision of personal and group defense is commonplace since the state does not
bother protecting one outlaw against the other, or the public against the
outlaws.

Being prepared, and attackers knowing that you are, takes most of the risk out
of the game. This is true for any potential aggressor - state or not. Let us
hope that preparation is enough.

## The Blessings of Technology

Many of the tasks we are confronted with seem to be impossible to solve at
first glance. And just a few decades ago that would have been a correct
assessment. Luckily for us technological advantages of the last thirty years
open new opportunities.

Two areas in which technology can help us shall be explored in the following.

---

The oppression by the First Realm forces us to employ methods to conceal our
actions and to leave no evidence behind. 

**Anonymous communication** technologies - many of which are available right
now - allow us to send and receive messages, surf the web and offer digital
services in a way that neither sender nor recipient can be identified by third
parties. 

**Dark-net**  systems give us the leverage we need to operate our own access
controlled and anonymous communication networks as an inconspicuous overlay of
the Internet.

**Encryption** allows us to send messages only intended recipients can read.

**Digital signatures** enable us to digitally sign contracts in unforgeable
ways so that remote and pseudonymous trading can be implemented.

**Anonymous untraceable digital cash** makes our transactions invisible to
outsiders and breaks any attempt to freeze all of our assets or identify the
volume or parties of our trades.

**Mobility and remoteness** empowers us to act without being physically
present, thus removing operators from environments of high threat and making
things like secure counter-surveillance, blackmail resistant physical access
control and physical trading machines possible.

**Secret sharing and secret splitting** give us opportunities to distribute
decisions and secrets over many parties that can only act when a predefined
threshold of agreement is reached. This can be used to both create secure
escrow systems and strong pseudonyms that are able to bear long-term
reputation.

**Distributed consent**, the ability to trigger an action only if remote, often
anonymous, predefined parties agree on the action. This makes coercion,
blackmail and sting operations against us much harder, while giving the
involved parties plausible deniability.

**Geo-caching** offers some solutions for physical trades in which the selling
party is at risk. Placing the goods at a hidden location and communicating the
coordinates to the buyer afterwards allows goods to travel without both parties
having to meet.

---

However, these technologies come with a downside when we have to enforce
contracts and detect fraud in our groups. Our mindset on creating evidence for
mediation and arbitration cases as well as the enforceability of contracts has
to change.

**Bonded escrows** are schemes where the maximum penalty that could occur in a
fraudulent trade needs to be insured with a party of high reputation or
reachability. This allows us to enforce contracts even if one or more parties
involved disappear in the fog of anonymity after committing their crimes,
making fraud uneconomical.

**Unique tamperproof security seals** that are hard to forge and are destroyed
on tampering combined with timestamped video recording and various
challenge-and-response schemes enable us to create very secure evidence in
case we have to prove that a good meets the agreed on quality and quantity.
Combined with bonded escrow and geo-cached delivery it is one of many schemes
to anonymously trade goods without putting the seller at risk of capture nor
the buyer at risk to be defrauded.

As a general rule we need to find methods to create evidence necessary for
potential conflict resolution processes without giving away identity to
uninvited third parties. Several of these methods have already been found, but
it is not the purpose of this book to get into too much detail but to
demonstrate the feasibility of this strategy and inspire people to find their
own solutions in the tactical arena.

## Shared Services

In the First Realm the following is called "institutional services" and only
provided "officially" and with licenses to legitimize the control exercised.
Institutions become social organisms on their own, insulating themselves
against competition and abolishment. 

In the Second Realm, competition, diversity and choice are the norm, which is
why we call these "Shared Services."

---

Life itself and especially a strategy of active opposition comes with a variety
of risks. While many of these risks can be limited or mitigated, living and
acting completely without taking risk is impossible. Only people of independent
wealth are able to face these risks on their own - or at least believe that
they can.

It is crucial that we create solutions for this problem by establishing
**networks of mutual aid**. There are two reasons for this:

First, we have to enable people to not fall back into state controlled welfare
systems in case of disaster.  Liberty requires separation from the state in
these areas as well: "To be free, the slave must first refuse the master's
gruel."

Contrary to the offers of the state, this area needs to be covered by
entrepreneurs and mutual aid agreements on a social level. Helping out our
friends in need while at the same time encouraging and helping them to help
themselves again should be the goal. If this is reached best by commercial
operations or on a social level remains to be discovered - by the marketplace.
However, nothing on the market happens without for-profit or social
entrepreneurs acting and implementing solutions.

Since we are confronted by oppression by the state a unique set of risks asks
to be faced and handled. Some of the things we do might lead to individuals
facing the wrath of the First Realm, be it imprisonment or asset forfeiture. To
enable people to take the required steps, risk sharing in form of insurances
for our businesses is required. This can happen on a low level of "emotional
support" by **visiting prisoners**, or better even to help out with lawyers
fees and economic support for the families at home. Apart from the increased
ability of individuals to take more risks it also helps by providing additional
social cohesion. However, care should be taken to not encourage people to take
risks indiscriminately or to become solely dependent on the support provided to
them by the Second Realm society.

---

Internal justice systems are another example of shared services. We are not
going to progress into a utopian future where fraud, theft and aggression
disappear. Instead we have to find ways to provide conflict resolution,
enforcement and restitution systems. 

This requires ways to securely register contracts and retain evidence in case
of future disagreements without risking that uninvited third parties gain any
information.

Using these **contract-registries** and **evidence-retention systems**,
affected parties can call on **mediation** and **arbitration** providers and
hand over the facts necessary to decide the case. Combined with **escrow** and
**bonding** services, enforcement becomes feasible without having to rely on
aggressive law enforcement in commercial settings. Furthermore strong
pseudonyms and reputation systems can provide means to reduce future risk of
questionable actors and serve as a social restraint against repeat violations.

---

Trading posts that provide anonymous deposit boxes that are accessible through
tradable digital warehouse bonds are one solution to protect both buyers and
sellers by reducing the need to conduct trades in person. 

Another idea is the use of "trading tables" that can be reached from both sides
only by hard to observe corridors and that feature a barrier between the
parties that can not be easily climbed over and which conceal the identity of
both parties. Buyer and seller hold each other with one hand during the trade,
preventing one side from running away with only one half of the transaction
having taken place, and use the other hand to move goods between them.
Essentially these trading tables resemble a bank counter except in protecting
both sides equally. 

Both these services could be provided by competing business clubs or trading
halls that differ not only in price, but also by the methods they provide for
secure trade.

---

Another institution provided by the state system that must be replaced by
Second Realm shared services is money, and its transfer and settlement. Money
is an incredibly powerful cultural symbol that offers ways for mutual
recognition and can represent the core values of a society.

It is likely that the Second Realm will focus on independent currencies,
probably weights of gold or silver, and should do so to separate itself from
the First Realm. Furthermore anonymous digital money and transaction systems
can overcome geographical limitations and First Realm regulation and control.

Converting First Realm into Second Realm money, and bridging the gap between
physical and digital moneys is a task that makes a special kind of entrepreneur
necessary: The Over-The-Counter Exchanger. An OTC Exchanger will buy and sell
one currency for another, with the transaction being immediately settled for
the customer.

While this business comes with some definite risk, it is also accessible to
people with limited capital or reputation, since no paper-trail is created and
the settlement risks are minimal. Networks of OTC Exchangers connected with
digital currency allow global, almost immediate transfers of value at minimal
cost with low risk for the customer, making the Second Realm virtually
independent from state controlled banking and money.

## Security Through Financial Penalties

As a closing remark on this chapter it is important to recall that financial
penalties alone are not sufficient to provide security in trade.

The state is an opponent with deep pockets that can outbid us and wage a war of
resources against escrow and bonding systems.

It is therefore necessary to also create a social system that keeps this threat
in mind and puts leverage into our hands, lest we want to be outspent.

# The Second Realm - Philosophy

So far this text has dealt with rather depressing subjects like security,
defense, analysis of our situation and the threat of oppression we face.

In this chapter the focus will be on the fundamental Why's, the motivation for
choosing this struggle, and what it promises us.

---

Why all this trouble? Are we not free already? Do we not enjoy a high level of
prosperity? Why bother?

Because we are not nearly as free as we should be; as we are maybe meant to be.
And what is that Liberty we talk about?

## What is Liberty?

Without going too deep into the philosophies of liberty here, one has to
differentiate between two major lines of "libertarian" thought. The one is the
argument from the consequence, that increased liberty raises prosperity and
that prosperity is the goal to target so that hunger and other perils
disappear. While we agree on the preferability of the end, our argument is
another: That liberty is preferable in and of itself, that liberty alone is
reason enough.

---

The foundation for liberty is a small but powerful word: **Autonomy.** It comes
from the Greek words "autos," meaning "self," and "nomos," meaning "Law." It
refers to the ability, right or wish of something to be governed by its own
law. Anarchism is therefore not what the media tells us - the presence of chaos
or lawlessness - but instead the presence of law chosen by those that are
covered by the law, contrary to a law given by rulers to handle subjects
(Anarchy: No Ruler). We will be referring to Autonomy in that sense. 

---

The basic ethical axiom of Liberty is **Individual Autonomy** - that each and
every person has the right (that is: "is morally justified") to be the final
authority over the law he chooses for himself, and that anything that violates
this right is a crime.

It is important to realize that this axiom of individual autonomy implies
several things.

First, autonomy only extends to the person asserting this right for himself, it
does not imply the right to also govern others. By making a decisions about the
rules that govern me, I cannot also make a decision on what rules others are
bound to. It is only the "Autos", my self, that falls under that law - no one
else.

Second, in asserting this right I also have to grant this right to everyone
else. This means that under no circumstance may my actions undermine the
autonomy of anyone else.

Third, autonomy deals with rules we choose as governing principles for
ourselves, but these rules do not have to be realizable nor can we force anyone
else to help us enforce them against ourselves and the universe. Whether we
like it or not, the realization of our rules is limited by the laws of nature.
While we can decide that gravity does not apply to ourselves, it does not
change the applicability of gravity. Also, we cannot force others to make our
rules work for us, since that would violate their autonomy. At most we can ask
for help - not demand it. Just deciding to be always able to eat what we want
cannot bind anyone else to provide us with food, or the universe to become a
giant vending machine.

---

Since the application of individual autonomy has these implied limits, and
because multiple autonomous individuals can create conflicting laws, it is
necessary to define the boundaries in which autonomy can exist.

This sphere of autonomy is known as "property". It is the physical boundaries
in which a person is the sole source of law. It is physical because only
physical interaction can limit the autonomy of another physical being. And it
is necessary so that individuals have room to decide for themselves and know if
their decisions are justified. 

Any attempt to deny the concept of physical, individual property is an attack
on the concept of individual autonomy. Both are interlinked inseparably in the
universe we live in.

---

This brings us to the second fundamental statement about liberty. Liberty is
not pure independence or self-sufficiency. Since most of us are unable to
satisfy all wants solely by ourselves, and because our spheres of autonomy
border upon those of others, we are required to interact with each other -
mate, trade, socialize, etc.

The only possible way to do this while preserving individual autonomy is to
interact on a voluntary basis, meaning that everyone interacting must do so by
his own will and that the only acceptable interaction is one in which both
parties agree fully. Any other interaction amounts to a violation of individual
autonomy and must be considered a crime.

From this, it follows that even a temporary delegation of decisions to others
and any kind of contract or law we chose for social groups must be
**unanimously consensual** by all parties delegating or receiving delegation,
and all parties joining a group or forming a group that another joins. Anything
not meeting this standard violates individual autonomy. Where no such consent
can be achieved, the conflicting parties may only end their interaction and
separate.

---

Individual Autonomy is also reciprocal, as mentioned above. Asserting this
right also means that we have to grant this right to others, when we deny it to
others we deny it for ourselves.

This leads to three major consequences in social interaction.

First, any violation of autonomy (a crime) can only be met and punished by an
equal reduction of autonomy of the offending party and the reasserting of the
autonomy of the offended party. Crimes are therefore answered by first making
the victim whole, and secondly by applying the same harm to the culprit. This
constitutes the basic maxim of justice under individual autonomy and the
highest justified punishment in any case. However, it leaves room for the
victim to pardon the offender whenever the victim chooses, or to voluntarily
agree with him on a different form of restitution. 

Second, the only party entitled to restitution is the victim, the only party
liable to restitution is the offender - an action that has no victim cannot
lead to punishment.  Any other kind of justice would be criminal in itself,
because it violates the individual autonomy of parties that did not act.

Third, asserting one's autonomy also implies the right to defend against
violations thereof under the same principles of justice mentioned above. For
that, a crime must be underway, and any defense must be relational to the
violation. Shooting someone because he might come to your house and steal
someday is clearly not permissible, and killing a person for trespass is not
either.

Fourth, even if someone has violated our autonomy or has not asserted his own
autonomy, does not imply that this person has no autonomy that must be
respected by us. A tax collector does not lose his right to autonomy, and it is
not justified to hang him from the nearest tree. Nor does the tax-subsidy
stolen from your pocket entitle you to use a service over and above the
justified amount which would have been found as restitution.

---

We shall end our excursion into the philosophy of liberty here. Many more
elaborate thoughts have been written by others.

Instead, one should stop for a minute and think about the above. Does it make
sense? Does it not also ask us to live that way? Is it not so right that it
demands our support?

What is it that liberty really gives us? Surely it is not prosperity that makes
liberty so important in the first place, though it is a nice side-benefit.

On the one hand, liberty is the fundament to our humanity. It is that what
leads us to self-motivation, self-determination, but it is also what allows us
to interact pleasantly with others - **Liberty is Peace**. Not a peace based on
threats of mutual annihilation or cowardice, but instead founded on what makes
us special as humans.

Liberty is what gives us the room to become more human, to live in accord with
our ethical and moral beliefs, to progress, to be in peace with others.

---

In short, **one cannot be fully human without also being in liberty.**

---

## First Implications

The ethics of Individual Autonomy have consequences for the culture of the
Second Realm, and the interactions we have with the First Realm.

---

We do have to respect the individual autonomy of First Realm persons, and even
the decisions they have foolishly delegated to institutions and governments
beyond their control. This does not mean that the resulting systems are
ethical, but they are the will of many. It is thus not for us to take down
those systems but rather to offer ethical alternatives, to open doors into the
Second Realm where people can fully embrace their humanity through Liberty.

This is required for several reasons. First, it allows us to keep the moral
high ground. While this is not a reason in itself, it justifies our position
and shows respect to the individuals "on the other side," reducing emotional
opposition against the Second Realm. Second, it is necessary to preserve the
ethical integrity of the Second Realm. Michael Gaddy said: "The battlefield of
freedom is littered with the bodies of those who believe in compromise."
Compromising on our ethical foundations in relation to the First Realm will
also taint these foundations within the Second Realm.

This calls us to keep the peace with the First Realm as long as it is up to us,
to not intervene in the First Realm, to radically keep the two realms separate.
There is no place for standoffs.

---

This strict separation and the respect for individual autonomy also implies
that we do not needlessly violate the laws of the First Realm but instead
either confine ourselves fully to the Second Realm or live a double-life:
Paying taxes in the First Realm and keeping its laws while we are located
there, and ignoring the First Realm whenever we are located in the Second. This
also includes to not profit from First Realm redistribution and to pay for the
services you consume while there.

While these might be hurtful suggestions to many arch-libertarians, they are
not without justification. Such a behavior both protects the autonomy of the
Second Realm and it shows respect to the individual autonomy of First Realm
inhabitants, even though their autonomy is wasted. In addition, it helps us
make a decision to invest into the Second Realm and move there completely,
fully withdrawing ourselves from the First Realm. For most of us the move from
the First to the Second Realm will be a progressive one - a floating scale of
radicalization and involvement. Some will stop short for various reasons,
bearing the consequences.

To be able to implement such a progressive withdrawal and strict separation
makes the drawing of boundaries between the realms necessary. The clearest of
these is that our physical and digital temporary autonomous zones and any
interaction between only Second Realm inhabitants belongs to the Second Realm
exclusively, with everything else being in the First Realm.

# The Second Realm - Culture

## Introduction

It is easy to understand that the development of our own culture of the Second
Realm is necessary - but attempts to artificially create culture are not only
impossible but also counter-productive.

Culture is a spontaneous order that is shaped by the individuals of a society,
reflecting their individual decisions and mentalities.

---

Nevertheless there are several things that contribute to the formation of
culture. 

One of the most exciting is the influence of art, music and literature that
springs from a cultural context and feeds back into it. The imagination of
artists often becomes the inspiration to many. It will be exciting to see the
creativity in this area.

Another influence is that of necessity. Culture encodes and optimizes social
interactions which are shaped by the reality that society finds itself in.
Specific challenges and threats, but also abundances and blessings of
environment flow into and through culture. Compare the longing songs of the
desert people with the joyful dances of jungle tribes. 

Ethical, moral and religious values are another point to mention. While they
are often only reflections of the culture already in place, they also appear in
the function of culture-founding factors. This is especially apparent in
cultures that did not evolve over a long time but rather rapidly, like much of
the United States of America.

The last major contributing factor of new cultural formation lies in the
character of the cultural entrepreneurs. It is their boldness, courage, mental
clarity and creativity that sows the first seeds of cultural movements and
founds new societies. Those who intend to partake in the formation of the
Second Realm culture should do so with confidence and boldness, but also in
mutual support and encouragement. Many experiments and failures will be
required before any significant progress takes place, and every member will
partake in the formation of a new society.

---

Therefore we must limit ourselves to contribute to the factors of necessity and
ethical values in this text, but we cannot refrain to also let our dreams flow
into it.

## A Picture Drawn

The first defining factor for the culture of the Second Realm is its dual
identity that consists both of the opposition to the First Realm as well as the
embrace, even celebration, of Liberty and its values.

While we are on the one hand outlaws, we are not lowlifes. We are cheerful,
colorful but also serious and realistic outlaws.

Our society is not homogenous, hierarchies are close to non-existent. Where
hierarchies exist they are through authority of knowledge, action, character
and exist only so long as they are actively supported by those affected, which
is usually not very long. 

Instead, voluntary associations that differ in style and behavior are
affiliated in a network of mutual bonds, vouches and personal reputations. No
one leads, but many inspire. It is a dynamic, close, parallel society,
sometimes hidden - a crypto society - but always a society of cheerful outlaws
who value mutual respect.

---

Reputation and respect are probably the strongest unifying aspects. While
respect is willfully extended until proven misplaced, reputation must be earned
by ethical behavior and entrepreneurship. We praise those of us that are
successful, those that take risk, and those that pick themselves up after
failures. Honesty and contract are holy, and secrets are respected as they not
only protect but also add spice to life.

Neither reputation nor respect are empty words for us. They are also ways of
binding and help to mutually develop. We communicate them tangibly, by vouching
for others, underwriting and extending bonds to protect our business-partners
and peers. In this web of tangible relations people draw each other up the
ladder of affluence, but also quickly sort out evil-doers and scam artists. 

---

We also respect property without becoming slaves to our hosts. Everyone makes
it crystal-clear where his borders are, and permission to enter is asked and
local rule respected. Many use commonly understood symbols to quickly
communicate what they are unable to tolerate on their property.

However, no one has to ask for permission beyond that, or to do anything with
what he owns. No one has to be consulted nor licenses procured. Individuals
operate for themselves, decentralized, spontaneous - it is easier to ask for
forgiveness for honest mistakes than to ask for permission. But we are not
without respected order and accepted rules. Criminals have to face the trial of
their networks, and hardened thieves usually wake up with their just
restitution returned to their victims.

Those that come to destroy our society are not met with torches, but instead
are widely shunned and ostracized, not infrequently finding their mugshots at
the entry to our zones, some with not-so-friendly notes attached.

---

Respect for property not only extends to the physical territories we occupy; it
is integral to the less visible parts of our world, much of which remains
unseen to observers, hidden behind encrypted, anonymous digital communication.
This connects us and creates another realm where property is privacy.

We protect our secrets, we value them. Protecting our privacy becomes second
nature to us, liberating us from the prying eyes of our enemies. But our
privacy is also a key symbol for the autonomy we live. We are taking back what
a totalitarian outer world wants to steal from us. What fences are to atoms,
data privacy technology is to bits and bytes. We claim that both are owned by
us alone: This is our place.

---

Our places of trade arouse amazement in visitors. As a culture in exile we have
developed unusual practices of trade, with some of us excellent in tradecraft.
Be it wearing masks when settling a deal or blind handshakes to agree on
prices, it only covers half of what is going on.  Most trades happen in
cypherspace, supported by bonds and reputations extending from the merchant's
bar where we meet face to face, to the depths of secure digital escrow
platforms.

---

Overhearing the conversations in one of our clubs irritates the neophyte. Words
and customs that are unknown in the filth of the First Realm, and an occasional
dispute spiced with curse-words like "statist", "Staazi" or "parasite."
Nevertheless the newcomer will be welcomed and taught, and given opportunity to
prove himself - should he show willingness and skill.

---

However, not all of us live here all the time. Many lead a double life with
only an occasional visit to our markets where they are greeted with their
pseudonyms. Others operate their business half a day in the First Realm, and
open shop in the Second after sunset. Still others are true ghosts to the First
Realm, having no footprint there except for traveling through it from one
autonomous zone to another, some of them having perfected their livelihoods in
our world, but others that just cannot stand the shallowness of the other side
anymore.

---

We are tribes of mind and soul, not defined by nation or race but by thought
and substance. We are everywhere - and we are here to stay.

---

If you expected a manual of secret handshakes, of words to use and fashion to
wear, music to listen to and opinions that are required - you will be
disappointed now.

It is not only our job to create this culture and neatly package it for you. It
is your job, and ours, to live it.

# Closing Remarks

The development of mind-tribes, the Second Realm and the increasing
decentralization of society is inevitable, should humanity progress further or
even survive.

We can see this in a multitude of areas, especially in globalization of trade,
the failure of big media, individual digital communication and the demise of
nationalism. Today people often feel nearer to others who live on the other
side of the globe and subscribe to similar ideas and culture, than their
physical neighbors.

---

However, this natural process of self-liberation is met by opposition because
it also breaks a lot of business models, threatens parasitism and the mental
control over others that many people find so satisfying. It also destroys the
status quo and the comfort of everyone relying on it, and it ends the "equal
pain for everybody" meme that drives so many who are hurt and abused.

---

While these might be big words, they are nevertheless true: If we do not act
and implement more liberty, the days of humanity might well be numbered. 

We live in interesting times that will shape the future, 
and it is up to us to shape it in a human, a free, and an 
ethical way. No one else will, and it is time to stop asking 
for permission or looking for excuses.

If you ever wanted to save the world - this is your chance. And if you just
want to live "rightly" yourself and you are not interesting in the big scheme
of things, this is for you as well.

And did we mention that it will be fun?

# Next Steps

Should you find this strategy attractive, the question of where to go from here
needs to be answered. These are some hints on how to proceed:

1. Make it your goal to achieve liberty based on this strategy or a variation
of it.

2. Tell others that you are committed to being active for liberty.

3. Dedicate some of your time on a regular basis to spend working on the Second
Realm.

4. Start saving, so you can invest into the Second Realm when opportunities
come up.

5. Take digital privacy seriously. Start using PGP, I2P and similar. Learn
about secure behavior.

6. There are some digital autonomous zones out there. Join them and spend time
building your reputation.

7. Network with others, but not only in the digital but also in the physical.
Have a few drinks together, or start a project. Declare your meetings as being
autonomous.

8. Give up collectivist thought, especially asking for permission and requiring
others to support you before you do anything.

9. Give up the quest for philosophical homogeneity. We will always differ in
the details.

10. Start or support local OTC-Exchangers. Build a position of digital
currencies so you can partake in covert commerce.

11. Live a culture of Liberty. Support the autonomy of others visibly: Respect!

12. Insert kindness and strength into the world. Charity and justice are for
YOU to do. 

13. Encourage others that work for liberty, who invest and produce.

14. If you are an artist, writer, musician, fashion designer (or whatever), run
wild in creating our new culture.

15. Begin with defining your boundaries: Shun people who actively attack
liberty and deny autonomy to others.

---

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