The tenets are not held by everyone, and where they are they are not always fully realized, or are held is some kind of balance with a more humanistic perspective. But nevertheless they reflect to a large extent the shape and course of our society, from casual conversation about current affairs and common attitudes to social issues, to media coverage and bias and the form of our entertainment industry, to the scope of local community, business and charity, to the spectacle of national politics and our behaviour as a nation state, to our role as part of a global economy.
The 22 tenets of MORE
1. To be the well armed gatekeepers of resources and thus production is to be the giver of their benefits. For which perpetual gratitude and servitude is due.
2. To not extinguish free expression, culture and innovation, but to funnel, filter and exploit them through wealth allocation, is to be the creators and benefactors of them.
3. For however many intrinsic motivators there are for productive work, cooperation and innovation, the extrinsic motivator of money rules them all. And thus greed is good.
4. Wealth is meritocratic, thus the poor have only themselves to blame, and the rich to thank for putting bread on their tables. Without their firm benediction, the feckless masses would be helpless and moribund.
5. Since the market-economy brings marginal order to the rule of the jungle, it is a progressive evolution and not a cultural disease, as it may first appear to the neophyte.
6. If there is war, poverty and famine is it either an aberration and result of heretical thinking, or due to base human nature pushing through the benevolent operation of the market. It is not a natural element of MORE.
7. MORE brings plenty, through peace, facilitated by necessary violence and oppression, and other sacrifices for the sake of the future.
8. If heretical forms of co-existence are attempted they must be stamped out with a fearful, righteous rage. For perpetual interest on debt, concentrated wealth and inequality are the great keepers of order and the engines of progress.
9. Since there are no successful alternative forms of co-existence, that have not been purged or subsumed, MORE must be the best and most efficient.
10. There was, is and can be no other way, except something worse. Historical research that speaks against this truth is false and sacrilege.
11. All good comes from having MORE, and to protect MORE by any means is the highest virtue.
12. The ignorant enemies of MORE are legion, and in MORE as in war all is fair and information is king.
13. Thus, to lie, misinform and distract is to tell the greater truth of MORE and to express the highest virtue.
14. MORE supports democracy, indeed it demands to have the best that money can buy, as it has done from the very beginning.
15. The highest form of freedom is that of the market, for it brings with it, through the amassing of private wealth, the freedom to control our fellow brothers and sisters. All hail the glory of the free-market!
16. MORE is fair, for all may, indeed must, compete in the race, from whichever point fortune lands them.
* The final 6 tenets are considered the esoteric truths of MORE, and usually require a longer period of worship to comprehend.
17. The inconceivable and divine paradox of MORE, which transcends mundane logic: the natural destination and goal of MORE and its most strong and devout followers is monopoly, yet the highest and most worshipful form of co-existence is competition.
18. To honour the divine paradox, a second paradox was created, that of market regulation, taxes and welfare, which together form the trinity of necessary restraint. The trinity is simultaneously our enemy, for it inhibits the outcome of competition and limits the spoils to the most worthy, and our friend and savior, for it sustains the conditions which protect concentrated wealth.
19. The process through which wealth is distributed may be conceived by way of the blood flow through a giant, benevolent squid. The squid gives out its own blood to the needy in reach of its tentacles and countless arms; by being pricked from the three prongs of necessary restraint, through wages, and through most magnanimous charity to cover the shortfall. And the squid receives the blood of the needy; directly through the wars they die in, its proceeds and their tax revenues that go to fund it, through their labour and innovation, and not least through their financial support in the form of debt and the interest and securities that it bares, and in the form of rent.
20. Where the squid of MORE wealth distribution takes more blood than it gives, it can grow, representing the expansion of concentrated wealth. Simultaneously it must then also return more blood to maintain the greater number of needy needed. Behold the blessed symbiotic relationship. But if the squid takes less than it gives then it will grow hungry and violent, even moving to eat part of itself. All good keepers of MORE must hence strive, like the farmer with their crop, to feed the needy only what they must have to be maintained in good order, so as to avoid waste and potential ruin. Sometimes a few of the needy merge into the flesh of the squid, and so social mobility is born. A small amount is necessary, but as with the trinity, this must be kept to a minimum, so that the flesh is not corrupted.
21. The squid of MORE wealth distribution, that is also known by the name of Mammon, has 2 heads and 3 primary tentacles, each with 111 strong suckers. Each tentacle represents one of the three entwined pillars of wealth distribution and expansion, the market itself, government, and the military and police forces. Each head represents a side of the divine paradox (tenet 17), effectively imbuing each tentacle with two warring spirits, meaning that the key agents of wealth distribution number 666. This is the holy number of MORE, and where a follower sees it marked, they shall know that they are amongst friends.
22. Proper thought comprises two fields. The first is concerned with the trivialities of consumer culture, including the cult of personality, and is a salve to the weary mind. The second is concerned with the tenets of MORE, with the most lofty matters of the divine paradox, the trinity of necessary restraint (the second paradox), and faithfully telling the allegories of the benevolent squid of wealth distribution and expansion, together representing the pinnacle of political and social commentary. Let the faithful not stray from proper thought, and help those that do back on to the purifying path of elevation. To those afflicted with hardship or guilt, a follower of proper thought may lament about the squalor of human nature and the institutions it has build, to then council that MORE is the best that can possibly be hoped for from a set of bad options, and our one true hope for progress
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MORE also offers guidance on talking with dissenters or disbelievers:
i. When engaging in discussion with a dissenter, we must first disregard any argument, however seemingly pertinent, and insist on giving thanks to our lord of MORE, Mammon, for the apocryphal benefits of our ongoing mass exploitation.
ii. If a dissenter fails to accept your guidance, or give due homage to MORE, while continuing to avoid engaging with heretical ideas, it is best to remind them of how much worse things could be, and counsel that they be simply grateful. Gratitude is after-all the secret to happiness.
iii. If a heretical discussion is already under way, try to change the subject, and restrict the parameters and scope of debate to an area compatible with the tenets of MORE.
iv. To push people away from an aberrant discussion, for their own good, be belligerent and provocative, arcane in your language, and waste time with tenuously related anecdotes and references, as necessary.
v. While it is helpful to push an apparently peaceful discussion, showing signs of heresy towards polemical argument, no matter how soundly your line of attack is defeated, never concede the point. This will help maintain your morale while depleting the reserves of the dissenter. On this point a short memory is an asset.
vi. If somehow through their silver tongue, you find yourself momentarily drawn to the words of a dissenter, you may experience an unpleasant cognitive dissonance, disorientation or flashback. This is a natural protective response to guard you from painful awareness. Retreat into ad hominem if you feel pressured and repeat out loud the tenets, until you feel better.
vii. To dissuade others, who may be corrupted by the words of the dissenter, try to discredit their ideas with accusations of naivety, romantic idealism, bitterness and jealousy, extremism, or as inviting a brutal totalitarian regime under the co-opt'ed flag of socialism. If struggling when challenged to back such accusations up, simply be vague and condescending, suggesting that it should be obvious, or that to do so would be a waste of time.
viii. Where the above guidance does not prevail, it is best to ignore the dissenter who is beyond salvation, lest they lead to your own corruption. Where your valiant attempts to show and teach the proper thought of MORE fail, a final attempt at unity may be made by collective confession of how base human nature is, and how, since it is the dominant paradigm, MORE, with all its difficulties, is surely the best that can possibly be hoped for from a set of bad options.
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The MORE prophecy of end times
Knowledge of this prophecy is dangerous in the wrong hands, and must be restricted to MORE PSYCHO (Profit Snake Yocto-Compassion Heinous Oligarch) priests.
The battle between the supremacy of man and nature runs on, and though the dominance of man is righteous, nature is the mother which cannot be killed or be rid of. Her veins are drying from our drinking, her body poisoned from our hacking and crapping in her already wounds flesh, as was our right. In her tormented, desperate sorrow she will end us. A time will come when the brilliant light of the age of MORE will be covered, either in complete darkness and destruction, or by an age of antithetical consciousness, born of a new understanding of freedom and self, to our eyes darker than the darkness. So upside-down will this age be, that they will see ours as the one of disease. That will be the new truth. We may choose only between those two darknesses, of destruction, or of this new age. Let us choose wisely.
The beginning of the end times will be marked by 3 signs. A crisis of nature, a crisis of technology and a crisis of faith.
The crisis of faith will be known by a growing inability to comprehend the higher reason of MORE. Masses will agitate for change, even where they know not too or how. Stronger voices of dissent will emerge through relation to the other crises. Many amongst our highest order of followers will also lose their faith, corrupted by the new truth. These last two ranks will be our most dangerous enemies. The MORE faithful will unite to caste them into the purifying flames of ridicule and smear, and shame them for their pro-terrorist thinking. But in this righteous cause, we have a heavy disadvantage. For in our glorious crusade to bring even logic and truth under the rule of our peerless will, we have grown to regard our own artifice as the very truth it replaces, and thus we are blinded to the power of logic our dissenters use against us. Nonetheless, with our superior vigor, we may bring the world down, to at least achieve the lesser darkness for our posterity. With a mere handful of the finest MORE PSYCHO priests and a good stock of young virgin females, preserved in ice and ox-blood, we can rebuilt the world from its own ashes. We must learn to use the language of the dissenter against them, to fill it with the seeds of our will and the same knots that confound us now. We must seek out the ignorant and glorify their ignorance, give token support for their struggle, then feed them lies to spread amongst their friends. We must fight as if our souls, blessed by the holy number of 666, depended on it.
The crisis of technology will be known by the technological breakdown of the hierarchical apparatus. There will be instant, unlimited and secure communication, allowing the free flow of information. Dissenters will push to make this technology accessible to all. The industrial practices which are both creating genuine scarcity and maintaining false scarcity, which both serve to protect concentrated wealth and power, will be challenged by new or suppressed technology and processes. The march of technology, partly through the drive to increase profits, will increasingly displace labour, which will be unable to compete on cost, efficiency or volume. If the masses have no work, and thus no money, many will question the very paradigm of MORE. The hands of MORE administrators will be forced, to either manage a steep decline in the population as the needy perish and eat themselves, contained in charitable labour camps, and culled through wars; or to capitulate and allow the masses to live in a state without wage labour, of moderate comfort and freedom. If it reaches that fearful stage, the battle is not yet lost, so long as there is sufficient media, educational and reproductive control. In this way, MORE may extend its lifespan. However, the free flow of information, sweeping away with it the totems of copyright and patent, will eventually win out and the holy hierarchy of MORE will fall.
The crisis of nature will be known by mass ecological collapse, in the oceans and on land, and violent climate instability. While this will lead an increase in scarcity, it will be on such an unprecedented scale when combined with increasing demand that only the strongest, most devout and worthy followers of MORE will profit from it, and many will perish. This alone could be viewed as an entirely natural process of the market, a cruel but necessary process to ensure progress. But danger lies in its global scale, which will prompt many to question their faith, and to rise up against the forces of MORE. When these times come we must unite to drive the message through, that MORE is the one true way of progress, and to help the masses find peace in the lesser darkness of destruction, knowing that they sacrifice themselves for our future. The needy must be told that when we strike our mother, and the earth succumbs to the might of our industry, we do it for their sake, so that they may have bread on their table. Indeed in countless ways their hands are together with ours as the knife falls, and may that be their dying thought, so that they do not think to revolt. But eventually revolt will come, and we must be ready for it.
* painting: "The Worship of Mammon" 1909 Evelyn de Morgan
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