Juche & Songun: The Swords of the Korean People – The Rural Peoples Party

Juche is often translated by non-Korean sources as “self-reliance”. Though Juche entails a self-reliant philosophy,
it would be a grave injustice to confine it to this as Juche is an idea which encompasses both the microcosmic
and macrocosmic levels of the individual and society, and the power dynamic which runs through both. As the
Democratic People’s Republic of Korea has been the only state to truly implement and put into practice the idea
of Juche fully (though it has been utilized in various forms in the past in some ways) many of the specifics of
Juche are specific to Korea… though since each nation has its unique qualities theoretically the outcome of
Juche could differ for another society, though importantly the methodology and principle would remain the same.
This is the first quality of the Juche idea, that it is a sword in that it is built like a weapon, but that how it is used
and by whom judges the result of its usage. It is important to note that in its context Juche, as developed by
Kim Il Sung in Korea, had grown from a Marxist-Leninist ideological basis. Though it borrows from Marxism
-Leninism in that Juche realizes the progressive movement of history, the necessity of giving the masses the
means of production, and the reality of both class struggle and imperialist dynamic holding back the creation of
a classless society Juche also adds important theoretical advancements not brought about by strictly materialist
concepts. While communism had sought to upgrade the human condition, Juche seeks to upgrade the concept of
human itself. Similarly, with the concept of Juche and Chajuson which is intrinsically necessary to it, the concept
of Songun was furthered later on by Kim Jong Il as a specific aspect of Korean Juche. Songun is an extension
and integral part implied in the Juche idea. More will be covered on Songun specifically later on.

The masses are the origins of all revolution and are masters of that revolution. Hence, in order to evolve society
or a revolutionary ideology the masses themselves must evolve. This is a cyclical process in that ideology evolves
according to the masses and the masses in turn evolve the ideology. It is a continuous system of expansive
growth in that ideological sovereignty gained by a people yields to finding a true will of the people and the
application of that will towards building an ideal society and maintaining a correct revolutionary path for that
people. Above all that which is valued is called Chajusong in Korean, which roughly means freedom (a true
freedom unknown to Western connotations of the word), independence, or the creative will. All these are
embodied in Chajusong and because of that there is no accurate English translation. It is best to call Chajusong
simply the “true will” or the “soul” of the masses. Ideally a leadership of the state should embody Chajusong.
The masses are intrinsically tied to both the nation to which they belong and to the state which they have
been organized and bred in. Due to this, the realization towards the path of revolution eschews all notions
of universalism which only succeed in applying an alien path towards the masses, and will inevitably fail as
it does not coincide with the will of the people. Instead the people at best given a dangerously self-imposed
vision of independence while true ideological sovereignty eludes them and they are mentally kept in this
self-reinforced bonds… and at worst serve these aliens interests directly and are exploited by them. The
same can be said of the exploiting or backwards or destructive classes within a state, which in reality are
no less alien. As a disease in a body trying to progress, by their very nature they are at odds with those
around them. They are parasitic in that their self-interest is mutually exclusive with the interest and
progressive movement of the masses.

In the Korean context, the masses are to be organized by a great leader who is to act as the ideological
figurehead of the nation-state. It is through experience, merit, and self-evolution that the leader has earned
the right to lead. The mandate to lead, however, importantly is given solely by the masses and the trust
the masses hold in the leader. Without this mandate the masses, if they are indeed ideologically sovereign,
will invariably rise up by force and revolution to make sure they are led by one with the national will. – In
the Korean context the Juche idea was formulated and put into effect by Kim Il Sung, and because of
this and his both evolutionary and revolutionary methodology to power he was correctly regarded as the
embodiment of the will of the Korean people. After his eventual death his son Kim Jong Il was chosen
to lead the masses, and as such was chosen by the true will which had been awakened in the people,
and is therefore a living embodiment of the progression that Juche creates, and in that respect is the
rightful leader of Korea in that his will is that of the people and also that the will and mandate of the people
is therefore his. Thus the actualization of Juche inevitably leads to a single-minded unity and homogeneity
of purpose through the realization of the greater collective will, the realization of ideological sovereignty
clarified by revolution and struggle. This unity is paramount in all politics, is demonstrated in the unity
and unshakeable faith of the people behind their chosen leader, and in the unity of the party, which is
the political body which helps to implement the Juche idea. These three entities of the leader, party,
and the masses are interconnected in that through the Juche process they have been fused. The
country is united in the respect that Kim Il Sung (and by extension, Kim Jong Il) has become the
soul of the nation in that in him the Juche idea has been personified and actualized. It is for this
reason that it must be realized that with regards to the Korean situation that Juche, Songun, Kim
Il Sung, Kim Jong Il and Korea itself are all one.

All that is worthwhile must be fought for. The ideological sovereignty is gained through both physical and
mental struggle or else the disease of philosophical complacency will allow the true will of the masses to
wither away and be buried under apathy. Alien forces and wills and ideologies must be forcefully cleansed
from the nation-state in order to ensure the people are broken from the ideological chains that these situations
create. These alien forces must be expunged totally so as to provide a valid ideological defense. – Sovereign
nation-states are self-interested. There are both sovereign states that have applied the correct method to
their own destiny and will invariably seek peace or possibly even provide protective assistance to similar
states to protect their will but there are parasitic states who are devoid of will and in fact devoid of national
soul and therefore must take from those who have achieved this. Parasitic states, often synonymous with
imperialist states, are dangerous in that there an extension of the oppressive dynamic which seeks to
subvert creative will (Chajusong) for its own interests by either military, economic, or cultural means of
attack. It is for this reason that these outside forces must also by removed economically, or else the state
becomes only a potential prostitute to an outside will and the whims of those who’s ideas are in direct
contradiction with the masses… and in case of parasitic states, who in their designs are in direct
contradiction with the welfare of the masses and seek to undermine them. It is for this reason that
economy must be geared towards self-sufficiency, so that no twist of fate can harm the welfare of
the people and no dependence on an outside force can make the people dependent on these self
-interested states, thus putting their destiny and even direct welfare into question.

Since the masses are the masters of their destiny and the masses are made-up fundamentally of the
individual, the individual is the master of everything. Hence religion, the dangerous opium of the people,
only provides illusory visions and most importantly robs this sense of self-sovereignty from man. This is
especially true of the Semitic faith and its total submission to forces removed from both nature and man.
It relays destiny, will, and creation away from man towards an outside imagined force, and thus makes
slaves of both the masses and robs them of their true will towards ideological sovereignty. – That which
separates man from animal is the ability to self- evolve. Man, as master of his destiny, is differentiated
from the primarily survivalist world of animals in that man can harness his own evolution and by proxy
harness also the nature around him. It is because of this creative will, when it is properly realized and
nurtured, that man can progress beyond the biological programming he was initially given which reflects
merely the same survivalism found in animals. In this way he is truly the master of destiny in that it is not
evolution (or dialectics) which necessarily pushes man forwards but that man himself is capable of
accelerating (or if clouded, even reversing) this progression which nature has put forth in a steady
motion. This evolution of thought again is borne out through struggle, where the will of the people
must formulate itself in order to preserve itself. This thought is extended in sociological terms in
that though the natural laws of the world will follow invariably the natural law prescribed to them
the masses are able to create their own evolutionary niche and in that we can ascertain that the
laws of revolution (and therefore politics) also are subjective (as opposed to objective in the
material/natural world) upon those pushing them (man).

This impetus towards self-evolution, while requiring will to push and therefore its pace is determined by man,
is nonetheless naturally occurring in man although this has tried to be squelched by aforementioned parasitic
currents who are diametrically opposed to the interests of the masses through their own self-interest. Since
this is latent but naturally occurring in man, it is inevitable that the idea of Juche will make itself manifest in
the masses sooner or later. The main question is how and when it will be brought depending on variables of
political situations, struggle, leadership, and the current strength of the will of the people. – Though sometimes
translated as “army-first” the concept of Songun stretches far beyond the concept of simple militarism.
Songun is an extension of Juche in that it realizes that only force of arms and might are the only qualities
that insure survival. While the aforementioned qualities of the natural world and animals are limited only
to survival, none of the advantages of the Juche idea can begin to take effect or even exist unless that it
is guaranteed to exist by defense of sheer force. Songun is the realization that theory is nothing without
force to mandate it; otherwise it is simply a powerless non-idea which is subject to destruction by any will.
Since man is the master of that will man must continue to survive in order to enact that will and create that
ideological sovereignty. Songun is the realization that defense is the single most important role of state and
ideology because every other idea is secondary in that it can be destroyed or altered by an opposing force.
Songun also realizes that that force of defense rests similarly in the masses and must be built from the
masses. It is the idea that the army is the masses and the masses is the army and that the army above all else,
is therefore the organ for revolution. It is the manifestation of the Juche idea in the practical world in that the
army is the safeguard of the revolution and that the army and leader are united in enforcing the Juche idea.

Songun, as the logical extension of Juche, also implies that since the army is the main pillar of revolution and
that force is the only true component of political action and movement and the masses are the masters of their
own destiny that the masses must therefore be self-reliant and integrally tied to the army for reasons of self-
defense. The self-defense of the country, the self-growth of the culture, and self-reliance of the economy are
all intrinsically tied together. From this we can see that a primary function of Songun militarism is to create an
ideological behemoth of both ferocity and unity in all the masses, to create a powerful military which can defend
the revolution under any circumstance, and to create a militarist society where it is both the desire and duty
and each and every individual to defend the motherland. In this way the Juche and Songun society truly wage
a people’s war and there is a true people’s army in that all aspects of society are integrated towards the military
needs of that society. The concept of Songun is to train all the masses as a people’s army, fortify the entire
country as a potential battlefield, and tie both the land, people, and state into one unified powerful movement
according to the principles of Juche.

The Punitive Element (Next Article, it was was too short to make its’ own post so I’m including it here,
Geistianism is not a statist philosophy and hence we disavow most aspects of what’s stated but we
real present the struggle against capitalism in all its’ forms.

The FW media by and far in film and television portrays communist-run prisons as being harsher and more brutal
than prisons run by imperialist states. The RPP agrees that communist-run prisons should and will be harsher and
more brutal than prisons run by imperialist states. This makes perfect sense due to the fact that communist states
will be harsher, more brutal, more vital and more numinous than imperialist states. What are the purpose of proletarian
prisons? The offender in a communist state in lieu of correct policy of the said communist state is not the perpetrator
of a victimless crime. He is not, as are many criminal elements in the FW, committing crime for profit – because
profit no longer exists. He is not a criminal against an individual person. He is not a criminal committing a crime
that facilitates engagement of the person with another person or a commodity in the world, because the person
will no longer be alienated from other persons, the modes of production and the commodities that are produced.
The offender will be a criminal against the entire mass of the communist state. Imperialist societies have been
‘bled white’ by the increasing decadence of capitalism. Prison guards in imperialist states are not ideologically
led. The material conditions of their existence along with the variable superstructure of capitalist decadent society
causes them to be the sort of persons that will be more “annoyed” in terms of dealing with the imprisoned than
necessarily violent. Imperialists are weak and thus even their violence is weak. They impose profit-driven law
and profit-driven punishment in a profit-driven society. Prison guards in communist states are ideologically led.
Their class-consciousness in relation to their existence causes them to be led in the directions of progress for
the masses – they, along with all other members of the communist state, are the masses in control of revolution.
The proletarian is vital. The proletarian is armed with the will of the masses. While the bourgeois elements
perpetrate a stale antithesis, the communist shall fanatically ride the super wave of continual synthesis
towards the glorified status of the global human hive.

RE: Capitalist punishment is based on a disciplining towards normalization primarily… through coercive training
via the prison system towards a more docile and bourgeois-minded individual. The jury systems, police, and
politicians may determine guilt of deed but the prison psychiatrist, parole board, and social worker determine
the guilt of the mind and ideological soul. It is no coincidence that the modern prison developed alongside
capitalism as did the notion of an early (especially American) Christianized conception of “rebirth” from the
tomb one is placed in after such molding and “reflection”. The offender against the communist state is indeed
in direct conflict with the masses, and as such is not so much a target for ideological renewal as they are
an ideological inconsistency when compared to the ideological proletarian collective. Punishment is no
longer a means for normalization but a means for purification… with the focus no longer on a means to
an end for the individual/offender (that means being normalization), but instead a means to an end for
the collective (that means being purification). The ideologically-invalidated offender becomes merely of
materialist use, either through their labor benefiting the state or their liquidation solving the matter of
them acting as an aberration of socialist legality and society. Practice proletarian revolution from the
ground up! Serve the will of the masses and uphold socialist ethics through ideological stratification!