I promised you when I searched for the DOS manual, that I would find it.
I published Lesson #1 DOS Manual Found – Lesson 1 Honor Your Master in Every Way
Now comes Lesson #2.
It contains the deep secrets of the Grandmaster and what it takes to become his slave.
This lesson is a little less humorous than the last and may be setting up women for a much darker purpose.
Sketch by Michelle Salzman
DOS required each woman to wear a chain on the ankle, belly, or neck. As a sign of their enslavement.
They were not to take it off. Many of the slaves sported a brand. Some got paddled, and some planned to spend time in a cage.
The DOS manual was to train women the Raniere way. To make them slaves and recruiters of slaves.
Keith Alan Raniere created the masters and slaves sorority DOS. He had his direct slaves keep his role as the Grandmaster secret.
He also kept the meaning of the brand secret.
He also set up a system where he had his first line slaves conceal many things. They concealed from their slaves that they would have to provide monthly collateral. The First Line recruited slaves on the condition that they were fully collateralized.
Then the masters told their slaves that they would need to provide more collateral. What could they do?
The argument was that the masters’ command superseded the non-disclosure. The vow of obedience trumps the concealment.
That did not fare well with the jury. The jury saw the collateral as coercive, and the demand for more of it as more coercion.
The seduction assignments were also less than pleasing to the jury. If DOS is revived, seduction assignments will be more challenging. When the time comes for a seduction assignment, slaves must be creative. Their plans include breaking into a gated community in Tucson, Arizona, to seduce him.
In the meantime, we have something to look forward to. Something to live for. Lesson #2.
And as lesson #2 shows, we also have something to die for.
The brand is an attractive symbol of the four elements.
Close up of the brand.
This is from the DOS Manual. I added illustrations to help the reader gain a greater understanding of the concepts.
Lesson 2 – Creating a principle
What does it mean to create a principle?
What is a principle?
How do we use a principle?
There are two types of principles we observe in the world. One type of principle is a principle we observe, a hypothesis of how something works, or an idea of how something works.
Gravity is a principle. If I spit in the wind, I get spit in my face, which is a principle. But those are observations of physical reality, on day-to-day living. But that doesn’t give us any proactive crafting.
If I create a sorority where I brand women on their vaginas with my initials it will grow into a huge powerful organization.
That just gives us predictive ability from what we observe.
The second type of principle is taking an abstract way, an abstract thing, abstract conduct, and turning it into form.
A baron of beef.
For example, if I say, “I don’t want to eat meat,” or “I don’t want to participate in eating meat,” there are many levels that you can craft that principle.
But that’s not something that exists. That’s something that can exist that I make exist by choosing it to be so. This gets down to choosing morality.
We choose our principles.
How do we use a principle?
We make it something we have a deep emotion for, so that if we don’t follow our own principle, it means the collapse of our world.
The people who embody their highest principles in the deepest sense are willing to die for their principles. What does willing to die for your principles say?
I have my life.
Some people enjoy and respect their life, like the monk who sat down and burnt himself in Vietnam for a cause.
My life is great. I respect my life, and I love my life, but I could not live a moment further if I did not uphold this. That not upholding this means my life would be hell.
I would rather die than have this be.
At the end of the book, A Tale of Two Cities, Syndey Carton discusses seeing the vision of what he’s dying for. That’s dying for a reason.
“It is a far, far better thing that I do, than I have ever done; it is a far, far better rest that I go to than I have ever known,” Sydney Carton.
Some people say, “Oh my god, this is horrible. You are talking about dying for something.”
Everybody dies for something if they die. They either die to stay alive as long as possible, or to stay alive as comfortable as possible, or for some other purpose.
If you have the choice of how to spend your life, and spend the rest of your life, what are you dying for?
Everyone’s dying for something. And if you have the opportunity to expend your life to uphold something wonderful, and not everyone has that vision, but for those who do, I understand why people go on a suicide mission or something like that.
It would be best to spend my life and die this way, rather than try to avoid death by running throughout life, hiding in little corners until death finally finds me in some nook and cranny and takes my life, if you anthropomorphize death.
To create principles is also to create the meaning of your life.
Without principles, your life doesn’t have much meaning, because your life is just your living. But a life abstractly is so much more. What is your life?
As seen as an abstraction, not what you’re living, how it feels to shit, what you ate this morning, none of that. We’re talking about the meaning of you as a human, whatever you want to say – a soul, interconnected in this world.
Because when someone dies, you see that as a principle in itself. So how deep you understand your principles and how much you practice creating principles creates meaning in your life.
And you can execute the meaning you create.
You can be proactive, not passive elements.
PRACTICES
Choose an abstract principle you want to create.
Determine the boundaries of the execution of the principle (if you choose not to eat, then be clear if that includes fish, dairy, or leather).
Do a daily practice of deepening your connection to the principle (you could learn more about animal cruelty or build a relationship with an animal).
My comments
Frank Parlato
This has some dark tones to it. The lengthy discussion about dying for a cause. We know where this is going. Dying for the cause of being a slave in DOS. Dying for DOS. Being indoctrinated into the idea that DOS is so good and noble that it is worth dying for.
The story of the Vietnamese monk
Raniere is referring to Lâm Văn Túc, a 66 year-old Vietnamese Buddhist monk who burned himself to death in Saigon on June 1963. He was protesting the persecution of Buddhists by the South Vietnamese government, led by Ngô Đình Diệm, a Roman Catholic.
Photographs of the monk burning circulated around the world.
This drew attention to the policies of the Diệm government.
Malcolm Browne won a Pulitzer Prize for his photograph of the monk’s death.
John F. Kennedy said, “No news picture in history has generated so much emotion around the world as that one.” [below]
Quảng Đức’s self immolation put pressure on Diệm. He promised reforms, but did not implement them. Protests continued. Diệm’s brother, Ngô Đình Nhu, launched raids across South Vietnam on Buddhist pagodas. They seized Quảng Đức’s heart, which had been preserved and venerated.
Several Buddhist monks also burned themselves to death.
A U.S. backed coup then toppled Diệm. He was assassinated on November 2, 1963 – five months after the monk’s immolation.
Vegetarianism
The other point of this lesson on “Principle” is vegetarianism. Raniere commanded his First Line slaves to be vegetarian. He wanted the second line and downline to be vegetarian too.
Maybe he believed vegetarianism is kinder or better for the evolution of the world or the individual.
He referred to Dickens’s character Sydney Carton in a Tale of Two Cities, who dies for a cause. To save the husband of his friend.
I am reminded of Lauren Salzman’s testimony when Mexican police arrested Raniere. He wanted Lauren to die for the cause while he hid in the closet.
The men threw her on the ground and pointed machine guns at her head. She failed as a good DOS slave. She cried out for Raniere and gave him away.
I am reminded of another Dickens character, Mr. Bumble, in Oliver Twist. He observes Oliver as defiant and realizes he has recently been on a meat diet. Meat can bring out a robust sense of ego in some people.
That was not what Raniere wanted. He wanted debased and egoless slaves.
Low calories and no meat make a more passive slave. Meat might do the opposite.
To quote one more Dickens character, of the family Heap: “Umble we are, umble we have been, umble we shall ever be.”
That’s what he wanted. Humble females willing to die for him.
He sneaks his initials on his brand and arranges seduction assignments, and pretends he knows nothing. He gathers collateral like poison pills. He did this for years. DOS was his world view on steroids.
In this lesson, we learn something more.
He wants women willing to die for the cause of being in a female empowerment group, where they are slaves to a man – who hides in a closet.
