It is the central question the answer to which shows the profound divide between the proponents of, and the resistance against, the plandemic measures. Who owns a person‘s body? Years before any of us anticipated our getting stripped wholesale of constitutional rights one fellow by the name of Mark Passio already held lectures on Natural Law which unambiguously answered that question. Your body belongs to you and nobody else. Period. In a presentation called The Science of Natural Law he dismantled the notions of “authority”, “legality”, “government”, and “jurisdiction”; he spoke to their role as tools for enslavement and why they are wrong, illegitimate, immoral, and dysfunctional means of pursuing order, peace, and freedom. False understanding of what a Right is keeps people loyal to a constitution which, rather than protecting them from tyranny, holds them hostage to the illusion of the state’s right to exert violence. Asking men and women on the street about their understanding of some core tenets of Natural Law Passio develops what he purports to be their actual, objective meaning, workings, and ramifications.
If you intend to continue resisting to the powers-that-be and remain standing upright this is the kind of knowledge you might want to ingest, and I highly recommend you also watch his eight-hours Natural Law Seminar in New Haven, CT, which explains things in much more detail. It is really worth your time. Among others you will learn what Transhumanism, Eugenics, organised religion, scientism, New Age spirituality, order-following, Democracy, and Fascism are having to do with Satanism.
I am not saying here that this is the most widely accepted description of Natural Law. Various versions have been developed throughout history by many cultures before Passio came along. As someone who through personal experience discovered many of his points to be highly relevant I am saying that he makes a lot of sense and that his words are worth considering. After all, he says that Natural Law is a science, and as a science it should be verifiable in reality.
So here we go with quotes from the presentation:
Natural law refers to a set of universal, non-man-made binding and unchangeable conditions which govern the behavioural consequence of beings with the capacity for holistic intelligence.
While we have always free will to choose which behaviours we will conduct we are not insulated from the moral consequences of our behavioural choices.
Natural law is also known as “Moral law”, “Cosmic law”, “Universal law”, “Spiritual law”, “The law of cause and effect”, “Consequentialism”, “The Golden Rule”, “Karma”, and many other names.
The non-aggression principle is one of the main principles of natural law. This principle means that it is morally wrong to initiate aggression or violence upon other sentient beings. This brings us to another important principle of natural law, the self-defense principle. Individuals always reserve the natural right to use physical force to defend themselves against acts of violence conducted upon them. Self-defense is NOT and should NEVER be considered to be violence. Self-defense against violence is an inherent right of all sentient beings.
Everyone possesses EXACTLY the same natural inherent rights as everyone else, and there are NO exceptions to this rule for individuals in government, police, military, or any other societal institutions. This is what is meant by “equality” under natural law.
Legality does not equate to morality.
All so-called human authority is morally illegitimate because it is not voluntary, and it is based upon coercion and violence, which is itself immoral behaviour.
Governmental authority is an illegitimate man-made construct that does not exist in nature. The belief system that certain people have somehow legitimate authority over others or that some people have more or less inherent rights than others is one of the most fundamental causes of unparalleled suffering and death in our world. Authority is and always has been an untrue, illusory, illegitimate, and immoralclaim which is unfortunately accepted and believed in by most human beings with absolute religious fervor. The delegation of authority to politicians, police and military is inherently morally illegitimate and cannot actually be done in nature, since it is impossible to bestow or delegate a “right” to someone else which no-one possesses as an individual.
Taxation is theft enforced by the threat of coercion and violence.
The only legitimate human interactions are those which are voluntary, meaning they are mutually agreed-upon by all of the involved participants. Man-made laws including those which decree and enact behaviours such as prohibition, taxation, and licensure are not voluntary in any way. They are commands of compliance which are always backed by the threat of violence or actual violent behaviour. Man-made laws are arbitrary decrees of a ruling class calling themselves “government” who are believed to possess a magical “right to rule”. Their subjects, the people living under their so-called jurisdiction, are believed to have a moral obligation to obey this ruling class’s arbitrary commands called “laws”. Understanding that such a system is entirely based in behaviour that is coercive, violent and immoral and conducted to bring human behaviour into compliance with the will of a dominating ruling class we can arrive at the unwavering truth that the term “government” is simply a euphemism for slavery – and that is what the human condition truly is: slavery.
Slavery exists when certain individuals make a claim upon the body or the fruits of the labour of others, making them subject to them by violent and coercive means.
Slavery can exist in covert form where mental manipulation is used to legitimize or justify the duress, coercion, and violence that is used to perpetuate the immoral conditions in which people are unjustly kept.
This immoral human condition is maintained by the occult ruling class by manipulating people into a state of ignorance and confusion regarding the actual difference between right and wrong.
What is moral in one place and time is moral at all places and times.
The knowledge of this objective difference between right and wrong behaviour is called “conscience”… The problem is that most people do not possess this knowledge, or they are extremely confused regarding it. To behave with right action is moral, and to behave with wrong action is immoral, yet this fundamental understanding is often grossly misunderstood. People do not get to decide what morality is. Morality is based upon whether an action initiates harm or not. This dynamic exists inherently in the natural world.
The inherent rights of human beings are their inalienable universal birthright and can never be granted or removed by any action or process of mankind. Our rights come from nature, meaning they are pre-existing and inherent to creation itself.
The law of freedom governs the states of freedom or slavery of entire populations of beings who possess the capacity to comprehend the objective difference between moral behaviour and immoral behaviour. The natural law of freedom dictates that, as a society collectively becomes more moral they collectively become more free, and as a society collectively becomes more immoral they collectively lose their freedom and become more enslaved.
Therefore human freedom is entirely dependent upon educated judgments that align with natural-law-based morality – the objective knowledge of the difference between right behaviour and wrong behaviour.
Believe it or not, you have just been given the secret of secrets of all secret societies throughout human history.
True freedom can never exist in a society that embraces moral relativism, a society where people believe there is no objective difference between right and wrong behaviour. Knowing the difference between right and wrong and then willfully choosing right action over wrong action is the foundational basis for the manifestation of the condition of freedom.
Wrongful action can never create goodness and harmony, and right action can never constitute a violation of rights. 2+2 will never equal 5.
All living beings are endowed with self-ownership as an inherent birthright and therefore possess the natural right to exercise their own free will to live in sovereignty, free from the initiation of harm or coercion by other human beings. These principles of human freedom and rights are the very basis of morality and are governed by the spiritual laws of behavioural consequence. Any and all violations of these principles are wrongdoings, chaotic actions working in direct opposition to the generative self-ordering dynamics of natural law as designed by creation itself.
In response to some post about leaving Facebook — because freedom of speech is not a small thing, I argued — someone asked, “Why not use Facebook as a tool to do some good? Yes Facebook sucks but used right, you can still do good in the world and do so for people you could otherwise never reach. Your Facebook experience is what you make it.”
The question opened a whole new level, beyond the defense of civil and human rights which I feel are essential to maintaining some dignity during the decline of this civilization. I answered that, to a certain degree he was right in saying that ‘concrete is what you make of it’, as the famous slogan goes. But then again we are also responsible for what we participate in (and therefore support). To that respect I recommended the works of Jerry Mander who in his book ‘In the Absence of the Sacred’ argued that you can, by far, not outbalance the negative effects of high tech by using it ‘to serve good’. He writes,
This society upholds a fierce technological idealism. We believe we can get the best from a given technology without falling into worst-case scenarios […] We maintain this idealism despite the fact that we have no evidence of technology ever being used at an optimal level, or even being sensibly controlled. This is certainly true of automobiles, […] of television, […] and of electrical energy generation […] Most technologies are actually deployed in the manner that is most useful to the institutions that gain from their use; this may have nothing to do with public or planetary good. — Mander (1992), p73-4
It is profoundly naive for people who work to prevent planetary devastation to speak of the computer as if it were neutral; as if it were as useful for decentralization as it is to centralized development interests. Large institutions that seek the latter benefit far more than the do-gooders who plan to use computers for a high-tech jiu jitsu. It is only misunderstanding the big picture, and a certain conceit, that allows us to think any other way. Environmentalists, bioregionalists, and other progressive activists would be better off realizing that for all the little benefits they offer us, computers set our movements back. We ought to begin dealing with them as an urgent environmental and political issue in themselves. — Mander (1992), p69
Facebook has not been designed to serve the people, and the same goes for the internet as a whole. In the case of the former alternatives can be chosen. In the case of the latter only the return to real life, real communication, real communities, and real friends can stop the destruction that electronic data processing and instant telecommunication wreaks on our ability to connect to what is truly real. I don’t mean to say that, within the mess, there are no pearls to be found; of course there are. I am especially grateful to the people I met online or whose writings I found there, for their inspiration and the willingness to exchange ideas.
But all the evidence tells me that Jerry Mander was right: things are not getting any better. The system’s grip on the individual (not to speak of families, groups and whole societies) is clenching ever tighter. That the gap between the haves and the have-nots has grown wider than ever in history is an in-our-faces reality. What has any of the accessible-to-ordinary-people technologies done to stop or reverse it? What has posting, sharing, commenting, or liking on social media, especially Facebook, ever done but to help the rise of Cancel Culture which creates divisive bubbles of public opinion? Quite to the contrary, it became now obvious that the consciousness gap follows the same trajectory as its social, political and financial equivalents. 9/11, Corona, and now the Ukraine crisis are cases in point, if you needed any.
You may agree with me or not; either is okay to me. I don’t regard quitting as everyone’s duty. But all of this has been, since more than a decade, part and parcel of my written and lived critique of civilization. Now I’m just taking another, overdue, step on this path; a small, intermediary, technically insignificant but still somewhat difficult one — for all the reasons you suspect. I’m human, after all.
In the Absence of the Sacred. The Failure of Technology and the Survival of the Indian Nations, by Jerry Mander. Sierra Club Books, San Francisco, CA, 1992 (pbk ed.)
haGalil, a German webzine on Jewish life, announced a demonstrative performance “under strictest observance of the mandatory Corona protective measures, including the testing of the participants” and “in close consultation with the appropriate authorities.” And thus, three days later, a spooky scene presented itself on May 9th 2021, the 100th anniversary of Sophie Scholl’s birthday, to onlookers at Munich’s Königsplatz (The King’s Square) as well as the viewers of a live video stream.
A definition of cognitive dissonance
At a distance of about twenty meters from the visitors, Dr. Hildegard Kronawitter, the managing director of the Weiße Rose Stiftung (White Rose Foundation Germany), was giving her emotionless opening speech by reading from her notes. She explains that she wishes the actors much joy at the performance and that Sophie Scholl may accompany them in their everyday lives. She thanks “the audience which has shown up in exactly the numbers permitted” by the authorities. Then she proceeds with reading a short welcoming speech from Munich’s mayor Dieter Reiter who couldn’t participate personally “because the conditions to be observed under Corona made that impossible for him.” His text honoured the theatrical artists’ upcoming performance as “a living monument” for Sophie Scholl whose actions “have broken the Nazis’ claim for monopoly over public opinion.” He proclaims that “Remembrance today means that we stay vigilant and do not remain silent when people get affronted, ostracized or attacked on confronting cheap propaganda” and closes his address by emphasizing how “fundamentally important it is to stand up for freedom, peace and justice – every day, and in every situation.” So far, so good. But then…
What follows would have been a bizarre sight even before 2020. One hundred young people come walking through the side gates of the Propylaea, a monumental arch in Greek classicist style. They are dressed in black pants, bright red shirts and … dark FFP masks. A few years ago one would have correctly guessed that those masks were symbols for abolished freedom of speech; today you’ll be cut short by the managing director of the White Rose Foundation if you assert as much. The youth march to their positions in front of the gate, exactly two meters apart from each neighbour, where, for about forty minutes, to the sound of Scholl quotes, they go through their theatrical motions without moving much from their places.
It is not up to me to judge the performance which has surely been given with the best intentions and in a spirit of devotion by the students, but as I said already, the scene felt utterly spooky and bizarre when seen in the light of the occasion, the celebration of a young woman who has been killed for committing simple acts of non-conformity to government orders. Set to the recitation of her demand for freedom a group of one hundred students – “under strictest observance of the mandatory Corona protective measures” and “in close consultation with the appropriate authorities” – through their large-scale demonstration of obedience make a nonsense of the very matter to be celebrated: an individual’s decision to follow her conscience even under the threat of death. If you need a definition of cognitive dissonance, here it is. And if you ask me whether it is justified to quote the words of Sophie Scholl, Anne Frank, or Dietrich Bonhoeffer in defiance of their second slaughtering by contemporary bureaucrats, be blessed.
Civilization and violence
In a certain way each era has us living in unprecedented times – times which have never before unfolded like these. It lies in the nature of our linear view of history, but more so it lies in the nature of the subject of history, civilization, a culture in eternal making-over. As civilization amasses lands, people, stuff, knowledge, it grows constantly bigger until it eventually reaches its peak, the maximally achievable size and power, before it collapses into a heap – the end of history. Reinhold Niebuhr, an American theologian and social critic, in a typical misconception of the civilized philosopher stated that,
“One of the most pathetic aspects of human history is that every civilization expresses itself most pretentiously, compounds its partial and universal values most convincingly, and claims immortality for its finite existence at the very moment when the decay which leads to death has already begun,” [Niebuhr, Beyond Tragedy, 1937, p39]
The thing that Niebuhr almost touched without noticing is that the apparent peak of civilization is not only a turning point but the most intense illusion of grandeur. What he, like most everyone I know, overlooks is the fact that the great architecture, the nicely chiseled rhetoric, the elaborate theories, the astounding technologies, the dolce vita and the fantastic wealth of civilized culture have at their basis the rape of peoples and lands. Violence, in other words, is not the exception to the supposedly lawful order of civilized culture – it makes up its very foundation. So we lie to ourselves when we think that violence is uncivilized, a typical characteristic of “primitive underdeveloped” people(s). We lie to ourselves when we think that we could keep violence in check. We lie to ourselves when we think that “best practices”, “progress”, and well-chosen leaders were able to overcome the predicament. At the apex of civilization, violence immerses everything, penetrates all places, and is baked into the morals, the knowledge, the technology, the law, the religion, the arts, and even the most ordinary rituals of everyday life. To say that violence got institutionally established – which it is – does not sufficiently describe its seat, its role, and its effect within our societies.
This becomes increasingly highlighted by the tyranny whose grip for power, for the first time in all history, does not radiate from one centre. It does not rally around one leader. Those who seem to take decisions are so obviously puppets that we cannot attribute full responsibility to them. Though they are guilty as shame for issuing inhumane unconstitutional orders they cannot be mistaken for the source of the global all-pervasive violence which is wrecking the illusion of the supposedly benevolent culture. No longer may we point to a Führer who verbatim took all responsibility on his shoulders. Violence has become a background radiation emanating from countless sources.
As I pointed out repeated times, and as it should be quite obvious prima facie, every single state, national and public institution or organization in India and most of Europe – the regions I have an overview on — has been turned into a zombie of the new régime. Among the most efficient of the numerous techniques applied to this effect are 1, the appointment of outsiders into leading positions – a non-police as head of police, a non-journalist as editor or publisher, a non-politician as minister, a non-physician as chairman of the board of the medical association etc –, 2, a strictly hierarchical culture of obedience, 3, the induction of fear of an elusive source of danger, 4, financial incentives, 5, misinformation, secrecy and censorship, and 6, social control and mass-psychological manipulation.
The technical term for this process in the German language is Gleichschaltung. Introduced by the Nazis in 1933, The technical term for this process of zombification is Gleichschaltung. Introduced by Germany’s National Socialists in 1933,its literal meaning is the simultaneous directed switching-over, the result of which is social synchronization among all public, economic and private entities within a country, to achieve a declared purpose. Neither the origin nor the intent of Gleichschaltung – whether you call it by that name or not – have anything to do with democracy, even as the parliaments castrate themselves and many of the institutions and organizations seem to spontaneously fall into lockstep all by themselves.
The moral collapse of respectable society
Some people object to the use of such terms (or any statements at all from that time, for that matter) in today’s context because these supposedly refer to specific events in the thirties and forties of the last century, while today’s societies – on the level of declarations – seem to differ tremendously from back then. Let’s take Frau Kronawitter, the above-mentioned managing director of the Weiße Rose Stiftung, as an example again. In November 2020 she said that her institute “disfavours” the use of Sophie Scholl quotes by the “Corona opposers”. The White Rose members had rebelled against a dictatorship which oppressed opinions and persecuted dissenters brutally whereas today, she said, the rule of law guaranteed free speech and the right to demonstrate.
You have to be quite blind – or biased – to not see the brutal physical and verbal violence against the peacefully acting dissenters of today, dissenters against an already established authoritarian régime under which oppositional views no longer reach the general public through ordinary, established channels. Being ignorant of the atrocities committed by the system, said Hitler’s secretary Traudl Junge, is no excuse, though, for there are always means to acquire knowledge through means outside the official framework. Sophie Scholl who has been beheaded around the time Traudl Junge joined Hitler as a secretary, might have agreed, I guess. At her trial before the Volksgerichtshof (the NS supreme court) she said to Roland Freisler, “Somebody, after all, had to make a start. What we wrote and said is also believed by many others. They just don’t dare express themselves as we did.” In another quote attributed to her she stated,
“The real damage is done by those millions who want to ‘survive.’ The honest men who just want to be left in peace. Those who don’t want their little lives disturbed by anything bigger than themselves. Those with no sides and no causes. Those who won’t take measure of their own strength, for fear of antagonizing their own weakness. Those who don’t like to make waves—or enemies. Those for whom freedom, honor, truth, and principles are only literature.
Frau Kronawitter is not one of “those with no sides and no causes.” Even as she disagrees with the critics of the corona measures, her position – as a guardian of the memory of historical resistors to tyranny – might rather have obliged her to give those who quote from Scholl’s legacy at least the benefit of the doubt. ‘I understand the outrage,’ she could have told the journalists, ‘but I believe that we are far from the kind of situation the members of the White Rose found themselves in.’ Instead, in denial of the writings on the wall, she uttered the words abuse and absurd to denounce the protesters’ concerns. To my ears, it’s her own words that sound grotesque, not only in the face of the current situation but also with relation to the declared goal of the Weiße Rose Stiftung: At the end of the closing credits to the film Sophie Scholl, The Final Days (2005) it says that the foundation “informs relentlessly … on civil courage and resistance – even today.” In other words, keeping the memory of historical lessons alive is an ongoing task that requires vigilance with regards to wolves in sheep’s clothing. Early warnings need to be taken seriously, and active resistance should set in before it becomes a suicide mission. Yet obviously, like so many other leading figures in the memorial business, in music, literature, politics, science, medicine, philosophy and leftist circles, Kronawitter fell for (or instrumentalizes) literalism which means she cannot concede that under the shallow surface of differing phenomena the same old patterns drive the same old game for power toward the same old goal. But their literal understanding of what the assertions of the oppressors and the statements of their adversaries mean from a broader perspective is outdated since at least the 1960s.
Lessons from history
Ever since people wondered what had befallen humankind during Europe’s totalitarian period, historians, philosophers, psychologists, and sociologists have been using the actual terminology of that time in a more general sense to describe the phenomenology and mechanisms among groups of people and whole societies sliding into barbarism – or hyper-civilization, I should say. History does not repeat itself; it does rhyme quite regularly though. In other words, the lessons of history speak of active patterns, not of identical actors or events. Hannah Arendt as one of the better-known, well-received socio-historical analysts, dedicated her life’s work to finding the patterns underlying the fascist state. In her speech on Personal Responsibility Under a Dictatorship (1964), she made the conditions we live under remarkably well discernible:
“Totalitarian society, as distinguished from totalitarian government, is indeed monolithic; all public manifestations, cultural, artistic, or learned, and all organizations, welfare and social services, even sports and entertainment, are “coordinated.” There is no office and indeed no job of any public significance, from advertising agencies to the judiciary, from play-acting to sports journalism, from primary and secondary schooling to the universities and learned societies, in which an unequivocal acceptance of the ruling principles is not demanded.”
Most of today’s governments work in open breach of their democratic constitutions; yet so far they act merely authoritarian, not totalitarian. It is society itself – following impulses from its executive branch – that has slipped into totalitarianism, with all its elements “coordinated”, streamlined, lockstepped, gleichgeschaltet. If you don’t wear a mask you cannot enter the shop. If you don’t test negative you cannot enter the classroom. If you don’t vaccinate you cannot go to work, or to concert, and you cannot cross the border. If you kiss your friend or have a birthday party or publicly read from the constitution you get arrested. If you outspokenly disagree with the official health paradigm your publisher rejects your book or record, your chief editor refuses to print your article, your bank cancels your account, your internet provider drops you, your boss fires you, your landlord boots you out, your social-media hangouts silence or de-platform you, and your friends stop speaking to you. Hannah Arendt, in her effort to understand what had happened eighty-five years earlier to herself, described the same “incredible ease with which lifelong friendships were broken and discarded.” At the root of the phenomenon there was “fear-inspired hypocrisy”, she explained, but also an “early eagerness not to miss the train of history … among a great majority of public figures in all walks of life and all ramifications of culture” (ibid.), just as we can observe today. And there was a righteousness in them that defied all reason, all empathy, and persisted beyond the collapse of the violence-enforced lies as became overt in the post-war trials.
But even those who drifted along for fear of sanctions or who thought they were somehow choosing the lesser evil washed their hands of all responsibility. They felt that, as cogs in a machine, as functionaries of a system, they had no power over its atrocious deeds whatsoever. Nevertheless – according to Arendt – they have been and remained human beings which could and should be held accountable for their participation in the events, because they always had a choice. “All governments rest on consent,” she quotes US founding father Madison, and added that the fallacy rested in mistaking consent for obedience. Therefore the correct question to be put before the followers in a tyranny was not, ‘Why did you obey?’ but ‘Why did you support?’ (This is also part of the spiritual practice of taking responsibility for one’s life; instead of telling oneself, ‘I have to go to work’ one concedes ‘I choose to go to work.’) “Monsters exist,” says Holocaust survivor Primo Levi, “but they are too few in number to be truly dangerous. More dangerous are the common men, the functionaries ready to believe and to act without asking questions.” [The New Republic, Feb 17, 1986]
Making a difference
Hannah Arendt tried to find an answer to the most fundamental question in which way the system’s supporters and the non-collaborators differed. She concluded that the non-collaborators, “called irresponsible by the majority, were the only ones who dared judge by themselves.” They carefully decided on the limits of how far they could go and still look in the mirror, and even under force would prefer to die rather than step beyond those limits. The others, though, the system’s supporters would cling to established rules which were hijacked by those in power:
“The total moral collapse of respectable society during the Hitler regime may teach us that under such circumstances those who cherish values and hold fast to moral norms and standards are not reliable … Much more reliable will be the doubters and skeptics, not because skepticism is good or doubting wholesome, but because they are used to examine things and to make up their own minds. Best of all will be those who know only one thing for certain: that whatever else happens, as long as we live we shall have to live together with ourselves,”
writes Arendt (ibid.), whereby she points to a generalization to be derived from the experience collected under the Nazi régime. As unique as the extent and the particular forms of evil under that specific tyranny may seem, underneath lay psychological and behavioral patterns which can be traced across all of civilization throughout all of world history, and they came to the foreground, again, in March 2020, clearly visible to anyone with open eyes or sensitive guts. If the Holocaust memorials, the war tribunals and the public commemoration days ought to have any meaning in today’s world beyond simple sorriness for irrecoverable losses, if the legacy of the Scholl siblings tells us anything at all, it is this one word: Beware!
(Title image: Franz von Stuck – “Die Sünde” [‘Sin,’ 1893])
When in Germany’s 1970s I went through my first post-birth decade, living in sin was still a hot topic. Do you know this phrase? Have you heard it before? My mother would have done it had her preferred partner joined in; his cowardice spared her the social stigma of living in a “wilde Ehe”, as Germans called it, staying together as an unmarried couple. That’s what living in sin meant back then. It was a time when bearing a fatherless child was almost as bad as living in sin and barred you from renting a place. It was a time when Europe’s inner borders were real obstacles and Italy was still an exotic country that many Germans could not afford visiting. People used to season their food with pepper and salt rather than oregano or soy sauce. By the beginning of the following decade, when neoliberalism started to corrode not only religion but also folk culture and social coherence the term went out of use quickly. Instead of pepper & salt it was Salt’n’Pepa, and instead of squeamish gender relations it was Let’s Talk About Sex, Baby!
The 70s were the heyday of Ivan Illich’s popularity. His books sold like hot cakes and became staples in intellectual circles. The Catholic priest, having suspended his office after a clash with the Roman Inquisition, related stunning insights into society’s functioning – or rather, malfunctioning – with his claim that secular society was the perverted successor of the medieval church. Forgive me, by the way, for speaking of Illich so often recently. In the process of translating a book on him I am currently finding numerous anchoring points for my own worldview in his thinking. I’m not a religious man (nor a religious woman, haw haw!) but his writings hit some nerve. After three decades of confusing organized religion with faith I begin to understand the place of religious belief in a human being’s life; considering their historical and spiritual background, various Christian concepts start to make sense. While my Mom’s generation still dreaded getting perceived as sinful – which was equal to being guilty of a religious crime – Illich introduced a new, and at the same time original – meaning of sin: When helping others is happening only according to the rules rather than following an inner calling; when you help because you must, and when you don’t because you mustn’t or needn’t. David Cayley explained it like this:
Sin, in this new context, no longer means just a violation of the law, but something more — a coldness or indifference to what has been revealed and made possible.
— David Cayley, The Rivers North of the Future
You can read more about that kind of sin in my article NO MASK NO ENTRY. This blog, too, is all about sin although I won’t mention it much. Instead, I’ll expose the machine-like coldness of societies perceiving themselves as the free-est while they are unable to trust the individual with acting responsibly in times of crisis; societies where “care” has become a legal term, the business of national institutions, and the duty of citizens – in other words, the foundation of medical tyranny. Living in Sin came into existence as a reply to the question of a friend who asked me about the due response to crises like the one we are currently going through. Like with Eugen Drewermann’s Holy-Thursday interview about how to face the rise of transhumanism (we’ll come to that much later) it may seem like my response is avoiding the point, i.e. giving directions. Yet it really is a very large-scope answer to precisely that request.
The Corona Dichotomy
As easy as the similarities between the Industrialized World today and early-stages totalitarian rule are to notice, most people seem to have a hard time seeing them. Maybe that’s so because they are focused on the fear of getting sick or dying from Covid19. But that fear has been triggered deliberately and unwarrantedly. Thirteen months into this fake pandemic and almost as many months of direct observation and research into the facts and gas lighting around Corona/Covid19 leave no doubt to me that there has never been a virus-induced threat to “public health”, much less so to “mankind”. The WHO itself inadvertently confirmed that the infection fatality rate is 0.14%, the range of an ordinary flu. Not exactly the bio-weapon some suspect to having been launched on us. A natural thinning of the herd looks different as well, something in the range of fifty to one hundred times higher. While everyone anxiously watches the latest “case” figures the so-called measures are driving fattened unsuspecting sheep to the collateral slaughterhouse, by orders of magnitude greater than the virus supposedly does. I spare you the long list of ways how the Corona régime – not the virus – is hurting, crippling and killing people, the healthy and the sick alike, to the hundreds of millions.
Far from belittling the trouble of those who count among the really severe cases of Covid19, I dare say that we totally lost perspective. Others didn’t. There is evidence in excess that Dr.osten, inventor of the Corona PCR test, and the German government knew from the start – and if they knew, everybody knew – that they were causing immense damage on the basis of an ordinary flu-like infection, that the test cannot indicate infection, that the actual testing practice gathers mostly false-positive “cases”, that the cumulative display of decontextualized numbers creates the false impression of urgency, and that there is no such thing as asymptomatic corona infection. What we are seeing here is monstrous medical malpractice, panic-mongering, corruption, currency scam, disaster profiteering, science sell-out, power-grabbing, surveillance, and social engineering.
Yes, I have decided for myself which side of the Corona dichotomy I regard as more truthful; because not only have the official facts been doctored, and not only is their interpretation warped; the larger picture has been masked out completely. Like the majority of good citizens, you may disagree with me on the first two points. That’s fine. The third one feels most important anyway. To me it’s not so much about which figures or information sources each of us believes. Even if I were wrong, and even if we were in the midst of another bubonic plague the responsibility for the health of each person, from my perspective, belongs with each person itself. I am not – nobody is – God-Almighty in whose hands rest the lives and deaths of neighbours, nations, or all humankind. For this is what the neoliberally-twisted idea of “solidarity” – which Illich called sin – and the totalitarian approach to medicine amount to. Enter the age-old program of control with its epic battle of man vs nature. It’s playing out right here, right now, denying the existence of anything but the virus. We already know that this approach is never going to work in the intended way but will result in utter devastation. There is more to life than mere survival, and all of that other stuff needs our attention if survival has to make sense. Once we remember this very simple truth the question of what we should do to survive turns into, How do I, how do we, want to live?
The costs of systematic objectification
Members of our insane culture love to think that they, as subjects, members of the supposed master race, were somewhat in control of their lives. Little are they aware that they have become a mere resource to the machine we call society, just as much objects as trees or furniture or toilet paper or germs. It’s not us who control a virus, this is the so-called health care system controlling us, keeping us locked in permanent survival mode. We pay dearly for the safety we seek. Derrick Jensen writes in The Culture of Make Believe,
As we enjoy the comforts and elegancies our way of life affords, and as we stand amidst the embers of a smoldering and dying planet, we should ask ourselves, too, what this systematic objectification costs—not only them, but us.
What about masks getting pressed into birthing mothers’ faces? Children growing up without the experience of smiling faces, hugs and kisses? Old people being prevented from seeing their family before they die? The criminalization of dance, singing, birthday parties and walks in the sun? People getting reduced to labels such as “risk-group member”, “potential spreader”, “corona denier” and all the rest of the perverse dehumanizing newspeak terms? It’s the kind of health “care” which works in the same logic as defending freedom and democracy with machines of mass destruction. It’s the one-track mind in war mode, blinkered gaze fixed on the enemy. Tunnel vision. Too many people completely ignore the immense suffering the government-sponsored mass psychosis and the pseudo-measures result in. The ghastly vision of “Compulsory survival in a planned and engineered Hell” has become our somewhat surreal reality. When you follow that program you abolish your humanity, and when you attempt to make me follow as well you abolish mine. I find the situation truly barbaric and unbearable, and I’d rather be dead than having to exist under a perpetuation of this current régime. I mean it. Over. my. dead. body.
Is there no other way?
I personally believe that accepting vulnerability as a fact of life and embracing it serves us better. I’m not demanding of anyone, though, that they stop trying to protect themselves or their loved ones. I’m all for people organizing common responses, and the institutions may help those who would participate, but I find any threatening, forcing or punishing people into obeying the “measures”, all the lockstepping and social pressuring and witchhunting unacceptable. Even under the control paradigm, no well-meaning government or physician would have caused the kind of panic the régime and its quisling doctors are whipping up. The amount of lies and violence are staggering once you start noticing them. Who would act this way? Are the leading figures not showing signs of psychopathy? Didn’t they already for a long time? Have they been credible, honest, selfless, empathic, caring most of the time, or rather the opposite? What are their competences anyway? Why does anybody still listen to them?
Perhaps you noted the difference between my warning of dehumanization and the pandemicists’ warning of health threats: it’s voluntary vs violent, free vs dictated. It’s a line you can always draw, to discern which side of the Great Divide things around you belong to. You can apply it to the responses on the numerous crises converging at our time and age, all of which are an expression of the one original crisis: our misjudgment of who we are and why we are here – the misjudgment which created civilization.
Being trained in allopathic treatments and having seen some of the other treatments and health paradigms available I know of alternatives to the crass behaviour acted out all over the place. Pandemicists don’t want to hear about it, and that makes it all the more obvious how wrong this whole killer-virus narrative is, health wise, biologically, economically, socially, spiritually, morally, statistically. I have trouble responding to people who take it seriously. They make me feel like I’ve been born to the wrong planet, a place where they sell nonsense as reason. Recalling early childhood memories, it always felt like that: strange. Fifty years on, it’s loony bin on steroids. Having skipped alien-psychology classes I’m at a loss what to do about the evil spell most people in industrialized countries fell under. Sometimes it drives me nuts. When I come to my senses again I tell myself that it’s ok. Like with their health, I am neither responsible for people’s being truthfully-informed nor for their intellectual sanity. I do my share – voluntarily – in the place and to the degree I am able to, and that’s that. Their knowledge and beliefs are their concern; they are fully entitled to having them. Pointless to engage in a debate over sources and numbers: mediated knowledge does not equal truth, statistical figures do no justice to living beings, science cannot establish wise action.
Once again: The sticking point to me is the imposition of supposed solutions, not their effectiveness in the firsts place.
So there we are in the midst of a thicket of crises only one of which is getting broad attention currently. After 2000 words I offered, you may still feel I haven’t answered your one burning question: What should you do? What am I proposing or expecting everyone to do? Having told what I am against, what am I for? The answer is implicit in those 2000 words. I bet it’s even there in your mind, brushed off as unpractical, impossible, utopian. Three examples of people popped up who received a similar response from their audience. I’ll give all three of them, to hammer my point in.
Social philosopher Marianne Gronemeyer once related a story about her colleague and teacher Ivan Illich (did I mention him already?). A carpenter once questioned him by remarking, “What I find most astonishing is that you purport your thinking to be doing”, as if he was wondering what one has to do with the other. Illich, not amused, sourly responded: “I should say so!”, for It was all practical! When he spoke of the example of the Samaritan, of the Sermon on the Mount, or of putting a ceiling to the use of technology, it was not merely a philosophical consideration, it was meant for practical application.
Another example of ignored wisdom comes from Jiddu Krishnamurti. On one of his talks given in Ojai, California, in the 60s he was asked how it was possible to do what he said. His answer was an energetic, “Do it! Do it! For a second do it!” This seemed to baffle the asker. After five seconds of silence came another question: “How?” Krishnamurti smiled. “You know, I said the other day, The word ‘how’ is the most mysterious word, because somebody wants somebody else to tell you how to do it. (The real revolution #1, 17’30” ff). Krishnamurti was not inclined to take the role of a teacher or leader. For him, his talks were not about telling others what to do, but for his audience to discover the truth that is already in them and to act accordingly: “You yourself are the teacher, the pupil, the master, the guru, the leader – you are everything! And to understand is to transform what-is.” (The real revolution #1, 27’13” ff).
Example 3: This Holy Thursday, April 1st, 2021, Eugen Drewermann, psychotherapist, theologian, and one of the most famous contemporary critics of the Catholic Church, gave a two-hour-long interview to Robert Cibis, film maker, on some of the core issues around the so-called pandemic (ep. 40 in the Narrative series). The word Corona rarely came up, though. The talk was all about being oneself in the face of enormous pressures from the groups we belong to. Near the end, one viewer asked Drewermann about the most effective way of resistance. What some in the audience wanted, was “rather practical” advice. In his reply, he more or less continued with his analysis as before, as if to make the point that this was it; this was the thing people needed to hear. What they perceive as purely philosophical, merely theoretical, is in fact the core understanding that needs to be taken seriously. Because if you do so, you will develop the necessary steps all by yourself, without needing anyone to tell you what you should or should not be doing: “What is important here, from my perspective”, said Drewermann, “is that you follow your own perceptions and stay the humane course.” (2:09:00 ff) He then relates a request put before the novelist and philosopher Hermann Hesse whose young and rebellious critics felt he hadn’t made his message clear enough. Hesse replied something along the following lines: “Do exactly as they say, follow orders, don’t complain and everybody will be very happy with you. But when you start to see your neighbour as someone just as human as yourself you’ll stop following orders. Suddenly, everyone is against you. But you were yourself. And once that happens, the most important step is done. Everything else will result from there.”
How the World changes
We need the individual who has the courage to speak out what he believes, and what he thinks is right. The dissenters are definitely much more important than those marching along, the exceptions more important than the rules, because that is where the potential for renewal is. And without the courage to be an individual, every group degenerates. It becomes inhumane. (43:01 ff)
The courage to be an individual is the condition of entry into a humane form of living together. Those who dare not do this not only betray themselves, they betray everyone by proving them right: “You are correct, after all, because you all do the same thing.” That is exactly why all of them are wrong: because they do not live their own lives […] If you do not dare that, the world will never change. (43:21 ff)
To address the question, “If a society seeks to mitigate what it sees as a crisis, how can/should it be done? What if any kinds of ‘threat’ to health deserve a broad social response?”, my reply is: It cannot be answered. I can tell you my opinion but my opinion is not society’s opinion, and the US society’s opinion is not the Ugandan, Indian or German society’s opinion, so my opinion is pointless in the frame-set of this question. Furthermore, “what if” indicates an hypothetical question about a risk (which itself is not a real danger, just a statistical chance). So, again, taking the above question at face value, there is nothing I could advice as a solution to the actual situation you might see yourself in.
The problem resides in the assumptions underlying the question: that society’s evaluation of its situation as critical is correct; that there is a universal, optimal form of society; that society should act as one; that society can act like one person; that risks need responses; that there is one right way to respond; that this one right way can be found; that something (morals, laws, rules…) requires everyone to walk the one right way.
The way out of the predicament is through getting rid of the assumptions to get a fresh look at the situation. Consequently I’m not asking you to consider, What if the government, the pundits, the mass media, the majority are wrong? It’s irrelevant whether their assessment is right or wrong. What Illich, Krishnamurti, Drewermann, Hesse and I would like for you to understand is the following: No one can take the weight of personal inner and outer inquiry from you. No one can take the responsibility to act from your own best understanding from you. You may choose to collaborate with others, ask for advice or listen to proposals but you may not hide behind external rules, forces, traditions, morals, orders, standards, etc. Those do not legitimate the neglect to make up your own mind. There is no such thing as Utopia, no one right way to be, to act, to react, no universal solutions. There is no guaranteed success. One size does not fit all. If only everyone acted in unison and followed the prescribed method would lead straight to disaster – as we can see. So forget the experts. Each situation is unique, just like each human, each river, each atom is unique. It requires you to create your individual relationship to it so you can develop your personal response. What you should do and how you ought to do it can therefore never be automatically derived from the facts, never be standardized, never be imposed, never be ordered, never be totally unified.
Those who sell us control-based universal solutions are themselves creating the problem. Control does not compute, period. So don’t act for the effect of it, don’t ask for success, don’t get attached to a specific outcome. Drewermann:
The question is not whether we achieve something, whether we succeed. When we think like that, we stay forever dependent […] We don’t have to take responsibility for how the whole world is, but we have the goddamn responsibility for ourselves, and we should do what we see as the right thing. We can spread the word, we can advertise it; whether it is heard, whether the peace movement makes progress, whether politics changes, the economy changes, culture changes … I can try. And I do. But it doesn’t matter whether it’s worthwhile. It may fail. It may be punishable by death. You have to learn to live with that when you do the right thing, or you don’t understand anything about Christianity and you don’t know who you are, certainly not what you are capable of. That is how the world changes. (2:13:12 ff)
I haven’t been shopping since March 15, 2020, the first day of curfew in India. Lockdown is the neologism for this – for once an apt expression, because it is a technical term originally used by prison administrations. I haven’t been to the doctor for a year, until last week not even to the dentist, although there was every reason to do so. I don’t go to the movies anymore, I don’t enter an office of the administration anymore, I don’t enter a cashier’s office of a bank anymore. I no longer travel, neither short nor long, neither by cab nor by train or even by airplane, the latter of which has become completely impossible. A book manuscript lies unprinted on my hard drive, gathering digital dust because the mere thought of crowded shops and city streets already feels suffocating. Invited by friends I went to lunch at a tiny cookshop that didn’t require specific clothing; I couldn’t enjoy it, though. I did resume work at the library, mainly at the insistence of the manager, who assured me I didn’t have to follow any rules, even if everyone else did. In the office, to myself, I have time to catch my breath again. But the way there, a few kilometers by bicycle is an ordeal. Not that anyone would talk to me about the missing mask, no. I wouldn’t like that. I wouldn’t like that at all; I can’t stand the sight of people anymore and avoid being seen on my part. Me and people, we are a divorced couple.
There is a long history of early traumatization; life since hasn’t been too kind either. Of course, I could try to see the positive sides of life. Why don’t I try to see it more positively? Why don’t I start anew somewhere else? Why don’t I… ? – I guess because by now I lack the necessary faith that the grass is greener elsewhere. As I said, there is a long history, but it does not matter for what I have to say: That all of us individual cases with our human problems, our likes and dislikes, our opinions, insights and realizations, we don’t count any longer. Beyond our function as consumers, employees, taxpayers, cannon fodder, we have long since ceased to play any role in the way matters get handled. We are merely the objects of observation and control, generic members of statistically ascertainable norm groups. Gendered, risk-evaluated, labeled, sorted, directed, manipulated, exploited, eventually dumped.
The raised index finger for all those without a mask. We comply with the Corona rules.
[Billboard by the City of Berlin, paid from taxpayer money]
Corona just caps it all off. Hardly any intellectual fails to mention that the Corona State finally flushes to the surface what had been pushed underwater for so long: all kinds of toxic garbage, looted goods, gasping victims of terror, gnawed-up floaters, fears and traumas, screwed-up biographies, stolen dreams, lost raison d’être, abdicated freedom. Add to all that the codified injustice, the structural violence, and a mountain of epistemic baggage that keep our polities stuck in unreformable rigidity. In the face of nightmare societies competing for the worst way , one can hardly tell the difference whether I am writing about Germany, India, or say, Mexico.
A lot of words that, in short, are supposed to explain why, these days, my trust in the human capacity to bond, in the manifest social structure and – yes, also – in the specific individuals that surround me, has slipped away. I have lost the desire to see anyone anymore, lost the joy of hearing what is going on with this or that person. In the same way, when I think of the big names of our time – people from music, philosophy, politics, science, etc. – I’d rather they kept their mouths shut, because what comes out of there usually offends the mind. If the verbal garbage remained just words – ok. But unfortunately the call for ostracizing the dissenters and the demands for harder punishment of “deniers”, along with all the other fantasies of social barbarism get implemented without big scruples only too soon after… and the whole pack of established media provide a platform for the hysteria. The state’s regulations regime has overtaken many a satirical exaggeration within a few weeks by issuing ever more repressive orders. And then there are the non-state ‘measures’. A friend from Berlin writes:
“The day before yesterday I was actually physically attacked for the first time in my adult life in the park by an aggressive but at the same time somehow calculating man. Afterwards I did some asking around and in fact it happened to my roommate in a very similar way. The girlfriend of another acquaintance was slapped in the subway; another one was yelled at in the supermarket because of the distance rules. People here are starting to go crazy.”
There is an archaic conception of man at work, incompatible with my worldview: it’s not autonomous individuals endowed with dignity, embedded in loving communities, who shape their lives in a self-responsible manner, but fear-driven government subjects incapable of making rational decisions, who must be kept on a leash for their own good and who — as self-appointed guardians of the status quo – habitually obey pre-emptively. Real dangers have given way to obscure statistical risk potentials, your neighbor is always a danger to your life, denunciation is a civic duty, children’s birthday parties get broken up as criminal gatherings. How quickly the turnaround has happened is frightening in itself already, because as far as typical features of Nazi Germany were concerned, the rule went, NEVER AGAIN! But already in early May, six weeks into the curfew, my mother wrote from rural Black Forest:
“My physiotherapist, who is friends with a policeman, told me that in [the county seat] 1000 people call every day to report friends, relatives, neighbors and acquaintances to the police – for Corona misconduct!”
In the eyes of a not insignificant part of the population, freedom and human dignity are no longer inalienable rights, but privileges that have to be earned by conformity – and thus are reduced to absurdity. Civil and human rights dwell in best company with other terms that have been usurped into Newspeak: Attitudinal journalism operates as “reporting”, Nazis masquerade as “Antifa”, “solidarity” is understood as forced conformity, “development aid” drives whole continents into poverty, “humanitarian intervention” stands for genocide, “vaccination” has become another word for genetic manipulation, forcing women about to give birth to wearing masks is part of “health care”, the authoritarian regime pretends to be a “democracy”, mob rule prides itself on “civil courage”, the middle finger replaces the “index finger”… I could go on like this for hours and literally fill a whole dictionary – the neo-liberal dictionary of falsehoods, which I already mentioned in earlier articles.
Those who feel reminded of George Orwell have long since no need to fear overstretching the comparison. Dystopia can hardly be manifested more clearly and obviously. In the novel “1984” Orwell writes:
“[‘blackwhite’] means a loyal willingness to say that black is white when Party discipline demands this. But it means also the ability to believe that black is white, and more, to know that black is white, and to forget that one has ever believed the contrary. This demands a continuous alteration of the past, made possible by the system of thought which really embraces all the rest, and which is known in Newspeak as doublethink.”
Introduced later, the technical term for “doublethink” is “cognitive dissonance.”
Here the question arises how after Corona — assuming the nightmare has a happy ending — a new togetherness can come about at all, given that such a massive slide into barbarism was supported by virtually all governmental, social, scientific and economic institutions, but especially by so many fellow human beings. How can one restore that trust to one’s arbitrary neighbor that is needed to build a relationship, how can one again look into the eyes of the perpetrators, of whom one knows that in their world one exists merely as an object?
I have my doubts that a simple “No hard feelings” approach is enough, because I cannot dismiss Schopenhauer’s remark that “to forgive and forget is to throw precious experience out of the window”. Prior to forgiveness, there must be recognition of one’s own transgressions and subsequent repentance. It involves the willingness to take responsibility for one’s own actions, to accept punishment, to repent, to make amends or at least to mitigate the damage. Then, and only then, may one forgive, but rather not forget. We must not allow ourselves to wrap the cloak of silence around the people’s role in the oppressing, torturing and murdering of millions, as we did after the disaster of the Third Reich, because at that time the historical traumas of hundreds of millions of people in dozens of nations remained buried deep in the individual and collective psyche. Uncured they continued to smolder within the closets of apparently purified hearts and minds, affected the world view of three or four subsequent generations, and found expression during the so-called pandemic in a mass hysteria unlike any other in history. The failed Denazification of post-WW2 – failed because it got stuck with mere criminalization of identified perpetrators — must be made up for in our present.
Denazification today means de-coronification. Without another trial based on the Nuremberg model – because of the symbolism (tribunal and codex) it should indeed take place in Nuremberg – a credible and trustworthy restoration of social cohesion is simply impossible. The enormity of what has happened demands a complete reappraisal, while those responsible for the worst mass suffering in human history must be held accountable. The thirst for revenge, the cry for crucifixion of exposed representatives of the Corona regime, however, must under no circumstances guide the trial. As now impressively demonstrated, with the death of the Nazi grandees, self-afflicted or on the gallows, the phantom of fascism was by no means banished, but could return in full glory as self-declared anti-fascism, as totalitarianism in democratic guise. The goal of a tribunal should be to educate the population about its own role in the emergence of tyranny. Of course, it is also urgent to ensure that the main characters in the Corona scam are permanently prevented from further agitation. Immediately thereafter, however, the real clean-up work begins: our language, our institutions, our laws and regulations, our economy and currency, our international as well as our personal relationships, our relationship to technology and food, and our use of art, medicine, science – basically, simply all elements of existence – must be examined. A complete revolution of our way of life becomes due, the core of which must be the confrontation of our traumas: a personal Nuremberg for each and every one of us.
Ivan Illich‘s central theme of his 1970‘s writing revolved around the counter-intuitive development of modern societies based on the Western industrial model: The fact that the more effort and energy get invested in making things more efficient, the more they tend to become ineffective. Beyond a certain threshold, applying more of the same has destructive effects even, to which there is no remedy. In his book “Deschooling Society”, for instance,he showed that schooling prohibits learning; in “Energy and Equity” he did the same for the traffic sector: faster transportation results in more time spent on transiting. Further publications of his, such as “H2O and the Waters of Forgetfulness”, “Gender”, or“Tools for Conviviality” – give many more examples of that malignant rebound effect which pervades all areas of civilized life; in fact every institution of Modernity, from church to academia, from military to administration, from agriculture to architecture.
With “Medical Nemesis”he produced another landmark publication in 1976 that continues to be reprinted by the title “Limits to Medicine: The Expropriation of Health”. Though Illich felt that, ten years after his book, the situation had taken another step to the worse, the quality of his socio-historical analysis still provides us with valuable insights into the behaviours currently enacted. Let’s jump right in to look at some of his theses. [all quotes from Illich: Medical Nemesis, unless otherwise sated; emphases mine.]
The medical establishment has become a major threat to health. The disabling impact of professional control over medicine has reached the proportions of an epidemic. Iatrogenesis, the name for this new epidemic, comes from iatros, the Greek word for “physician,” and genesis, meaning “origin.”
Illich identified three types of Iatrogenesis – clinical, social, and cultural – which he summed up as follows:
Increasing and irreparable damage accompanies present industrial expansion in all sectors. In medicine this damage appears as iatrogenesis. Iatrogenesis is clinical when pain, sickness, and death result from medical care; it is social when health policies reinforce an industrial organization that generates ill-health; it is cultural and symbolic when medically sponsored behavior and delusions restrict the vital autonomy of people by undermining their competence in growing up, caring for each other, and aging, or when medical intervention cripples personal responses to pain, disability, impairment, anguish, and death.
In other words, when people’s reliance on external sources of healing becomes the rule rather than the exception, healing turns into the institution of medicine – with negative effects on health. The individual’s abilities to, within its social context, heal itself atrophies like an underused muscle. With the expansion of the medical sector, ordinary healthy expressions of life such as birth, immunization, metabolizing, sorrow, grief, rage, confusion, aging and death become defined as requiring medical improvement, prevention, or treatment.
Beyond a critical level of intensity, institutional health care—no matter if it takes the form of cure, prevention, or environmental engineering—is equivalent to systematic health denial.
The mechanistic approach of the modern health trade reduces living humans to biological machines whose ailments fall into distinct pre-defined categories of illness and repair. These are quite different categories from the state of health every living being normally enjoys. People become “cases,” examples of broken hypothetic perfection, and cases enter statistics of generic classes of items: so many born, so many infected, so many dead, figures of potential danger to public health.
By equating statistical man with biologically unique men, an insatiable demand for finite resources is created. The individual is subordinated to the greater “needs” of the whole, preventive procedures become compulsory.
With dwindling autonomy, dependence on professionals rises even further. Soon enough the liberty to seek professional help becomes the right to treatment, which in turn becomes a duty to surrender to therapy, including legal sanctions for failure or refusal to undergo prevention, improvement and repair.
Welcome to the year 2020 in which desisting from wearing face masks or keeping distance to your own family members not only become criminalized but socially battled.
Unsick people have come to depend on professional care for the sake of their future health. The result is a morbid society that demands universal medicalization and a medical establishment that certifies universal morbidity.
And that is considered “the new normal.” Ivan Illich foresaw it back then, though he was by far not the first to notice where the professionalization of medicine was heading. More often in history than not the healer was a figure on the margins of society. Despite the progressive expropriation of every woman’s medical skills our grandparents still held remnants of the ability to heal themselves and each other. During the 70’s and 80’s most of the world’s more traditional cultures then underwent the destruction of their knowledge. It came upon them by way of “developmental aid”.
Suffering, healing, and dying, which are essentially intransitive activities that culture taught each man, are now claimed by technocracy as new areas of policy-making and are treated as malfunctions from which populations ought to be institutionally relieved. The goals of metropolitan medical civilization are thus in opposition to every single cultural health program they encounter in the process of progressive colonization.
Cognitive injustice is what the failure to acknowledge other ways of knowing – and healing – is called. Another word for the destruction of those knowledge systems is epistemicide – eventually genocide by imperialistic scientism. Cognitive injustice denies livelihood and lives to whole classes or peoples. One cannot overstate the difference between traditional-cultural and industrial views on health and healing:
Cultures are systems of meanings, cosmopolitan civilization a system of techniques. Culture makes pain tolerable by integrating it into a meaningful setting; cosmopolitan civilization detaches pain from any subjective or intersubjective context in order to annihilate it. Culture makes pain tolerable by interpreting its necessity; only pain perceived as curable is intolerable.
Bantam 1976 ed.
Insufferable pain that cannot be relieved must inevitably lead to the end of any society, Illich proclaimed. Does that apply as well to an epidemic which can never be stopped? Can democracy survive the wholesale suspension of the division of power, of civil liberties and of human rights? Are the hostilities between the followers of different health paradigms harbingers of civil wars to come?
Among the many ways our civilization could have undergone collapse the one we are following right now surprises me. That an unpolitical caste like the medical doctors would play such a central role could not have been forseen… or could it?
The chief function of the physician becomes that of an umpire. He is the agent or representative of the social body, with the duty to make sure that everyone plays the game according to the rules. The rules, of course, forbid leaving the game and dying in any fashion that has not been specified by the umpire.
Dying of (or with, it seems in most cases) CoVid-19, especially doing so at home, does not constitute a permissible exit. Dying, Illich remarks, might be a consumer’s last act of resistance. But what is this CoVid-19, really, when its symptoms can be almost anything? What are those invisible entities called viruses? What is an infection and how do you know you are sick? The answers to these questions are not as obvious as streamlined media outlets would have us believe:
All disease is a socially created reality. Its meaning and the response it has evoked have a history. The study of this history will make us understand the degree to which we are prisoners of the medical ideology in which we were brought up.
In other cultures, what is sick and what is healthy can be quite different from what Western-industrial medicine assumes to be so. One must also admit that numerous elements of what constitutes the totality of the human experience – humour, relationship, belief, meaning, intuition, spirit… the list goes on and on and on – has no place in the scientific worldview at all, which means it gets overlooked deliberately. And even within the materialistic-mechanistic paradigm science can only show us the things it is looking for. Therefore its understanding of health fundamentally changed various times. Illich found, for instance, that,
As the doctor’s interest shifted from the sick to sickness, the hospital became a museum of disease.
It is important to see that nowaday’s medicine’s preoccupation with germs (and their killing) constitutes a gross exception among the healing traditions worldwide, including the tradition of our own culture until only recently. It limits the ability to approach health in a more holistic form, or from different angles, and it effectively dehumanizes us in many ways. Can you imagine a better symbol for the rendering of humans into controllable objects than the mandatory masking of the face? Considering that we are social animals, can you imagine a worse violation of human nature than the avoidance of closeness?
On the one hand, one may argue that this is the necessary price for staying alive and healthy. On the other, Illich points at research which seems to show that modern medicine neither helped to increase public health significantly – it had nothing to do with the extension of lifespans either – nor has it been more effective than other ways of healing. With relish he quotes from Oliver Wendell Holmet’s Medical Essays (Boston, 1883):
“I firmly believe that if the whole materia medica, as now used, could be sunk to the bottom of the sea, it would be all the better for mankind—and all the worse for the fishes,”
and he proposes his vision that,
no services are to be forcibly imposed on an individual against his will: no man, without his consent, shall be seized, imprisoned, hospitalized, treated, or otherwise molested in the name of health.
Illich’s conclusion as published in the last paragraph of Medical Nemesis reads like a prophet’s message from half a century ago, transmitted to an age gone insane over the war on micro-organisms waged by obsessive science, unleashed corporation sand amoral politics, in which ordinary people, the sick and the healthy alike, get consumed as cannon fodder. The enemy, though, is invisible, invincible and indestructible; which is good, for without it we could not be who we are. It could be that we could not be at all.
Man’s consciously lived fragility, individuality, and relatedness make the experience of pain, of sickness, and of death an integral part of his life. The ability to cope with this trio autonomously is fundamental to his health. As he becomes dependent on the management of his intimacy, he renounces his autonomy and his health must decline. The true miracle of modern medicine is diabolical. It consists in making not only individuals but whole populations survive on inhumanly low levels of personal health. Medical nemesis is the negative feedback of a social organization that set out to improve and equalize the opportunity for each man to cope in autonomy and ended by destroying it.
His idea is, of course, neither the abolishment of the institutional, professional medicine, nor the total surrender to curable sickness that some Christian sects practice, but a change of the mindset which lies at its foundation: from dependency on, and obedience to, faceless institutions towards interdependent freedom in the spirit of the Samaritan. According to Illich, professional health care would complement autonomous forms of staying in balanced condition, and the various ways of healing the human body and mind would be available in parallel.
In a 1974 Lancet essay anticipating his upcoming book Illich clarified the choices left to us:
The sickening technical and non-technical consequences of the institutionalisation of medicine coalesce to generate a new kind of suffering—anaesthetised and solitary survival in a world-wide hospital ward. […] Either the natural boundaries of human endeavour are estimated, recognised, and translated into politically determined limits, or the alternative to extinction is compulsory survival in a planned and engineered Hell. [Lancet 1974; i:918–21]
Ivan Illich used to observe that, from the mid-1980’s on, the health sector has deteriorated even further than described in “Medical Nemesis”. He said:
By reducing each person to ‘a life’, bioethics is helpless to prevent total management of the person, now transformed into a system. [Pathogenesis, Immunity and the Quality of Public Health. A lecture given in Hershey, PA, June 13th, 1994]
»Nobody has the right to obey.«
Poster to the exhibition “Hannah Arendt & the 20th century“ March 27th – October 18th 2020.
He meant to say that the processes of institutionalization and professionalization have reached a new stage in which the tool and its user can no longer be separated. People have become integral parts of systems. The next step, though, the machine-man-merger commonly know as transhumanism, already begins to establish itself as the successor. As progressive dehumanization visibly picks up speed, clearly, the time has arrived when resistance to oppression, medical or otherwise, can no longer remain limited to soap-box oratory. The cognitive dissonance that many of the intellectuals fell prey to – visiting a Hannah Arendt exposition in Berlin that has been advertised with her famous words, “Nobody has a right to obedience,” while following orders to wear masks in that Museum’s halls, not questioning the demand that “the Corona measures must never be questioned” (veterinarian Lothar Wieler, head of the German centre for disease control, the Robert Koch Institut) is a clear sign of historical lessons not learnt. Totalitarian rule will not return with a mustache and Caesar’s salute, but return it must to a society that succumbs to fear. Those who are aware of the folly need to stand up to end the umpires’ game right now. The alternative to the war on germs – healthy food, fresh air, clean water, loving community, positive attitude, autonomous posture, virtuous meaningful worldview – can be had for no price at all.
Instead, while – and because – a majority of people in industrialized areas surrender to the Corona regime, those critical of the anti-pandemic measures consciously live through that planned hell of a globalized hospital ward Illich was talking about. An increasing number seek refuge in voluntary death as permanent exposure to ordinary-folks-turned-soap-police makes life miserable to the point where the naked-faced cannot visit doctors, shops, temples, therapy, friends, family, work places, and administrative bodies any longer and life becomes a never-ending meaningless waiting game for relief. Most critics simply ask that their alternative, more autonomous ways of healing be respected – which is the one thing that the medical juggernaut can never allow.
The early Christians made … community by sharing the simple communion meal through which they remembered their Lord, and by a mouth-to-mouth kiss through which they shared their spirits in a conspiratio or breathing together,
states Canadian radio broadcaster David Cayley in a book on Austro-American social philosopher Ivan Illich’s views. [David Cayley, The Rivers North of the Future. The Testament of Ivan Illich. House of Anansi Pr., 2005]
So this is what it means to conspire. Rather than theorizing on others doing it, we are called to do it ourselves. Which brings me to a message published in our local gazette, the News & Notes 839. It says,
The Covid Task force in its weekly communication with the community in the News & Notes, on Auronet and through many Bulletins has done a heroic job! The Pandemic in India is certainly not yet under control and we are asked to take caution; It is required by law to keep social distance, wear masks while going out and in public places and do not hold or go to large gatherings. As Auroville and Aurovilians, we have to follow the law.
Lately there are more voices of dissent, people who absolutely refuse to wear a mask in Auroville’s public places: going to the Financial Service, PDTC or Pour Tous, (despite clear signs that say: ‘NO MASK NO ENTRY ‘. Unpleasant, jarring, impatient and hot arguments were heard in PDTC at the entrance attacking the amazing people, who keep this service going since March, in a spirit of selfless service, wearing their own hot masks all morning!! and providing us with all our food needs, meanwhile keeping a beautiful atmosphere. Over the carrot-and onion displays someone went ballistic: shrieking to another customer who dared to inquire why she wasn’t wearing a mask. This was shocking painful and hurtful to everyone present. If some Aurovilians feel so strongly not keeping these simple rules, they of course have the freedom to stop shopping or use Auroville services and do their errands and business elsewhere. It would great if these simple rules could be accepted and followed by everyone -whatever people’s private opinions are- without the necessity to enforce them.
Stay Healthy! ~ L.
I have a lot of questions about this piece of writing. What exactly is heroic about sitting in a self-appointed group passing down rules from the Central Government to The City The Earth Needs? Why are those who work for a wage called selfless, and inhowfar does their self-torturing behaviour make a good example for everyone? It is certainly not ok to accuse or even shout at them, but where is all the rage coming from, did you ever wonder? From the threat of enforcement of ‘voluntary’ obedience, perhaps? Where can they go when all public doors are marked with Get-lost signs? Can they visit alternative offices when there aren’t any? Are they supposed to starve to death in their homes? What has become of the Aurovilian pride in all the non-allopathic methods and ways of healing we once practiced? Once there were Chinese, Tibetan, Ayurvedic, Homeopathic, Yogic, Shamanic and all kinds of ways, now there is only one, the control-obsessed Western-orthodox approach, or rather a perverted politicised version of it that defies all scientific and common-sense understanding.
Despite the many questionable points in the above opinion piece, I’ll focus on the topic of obedience alone. Mirra Alfassa, the founder and “Mother” of Auroville, also called the place The City At The Service Of Truth, and she made clear in many of her statements that laws, rules, traditions, morals, or religions alongside money, police, courts, politics, governments etc. should not rule its ways. A life divine, but no religions, as she famously said.
As can be seen from the following quotes, to no surprise, the New Testament as a spiritual document anticipates some of the things that the Mother, along with many other wisdom teachers, said about proper relation of the truth-seeker to rules.
Let me quote from Cayley’s book [in italics]; not in order to establish yet another authority or to argue theological points, but to give a perspective on what the insistence on obedience might mean.
What the Samaritan does is to step fearlessly outside what his culture has sanctified in order to create a new relationship and, potentially, a new community. He does not seek God within a sacred circle but finds him lying by the road in a ditch. His possibilities cannot be predicted or circumscribed. He lives, in the apostle Paul’s words, “not under the law, but under grace.” [Cayley]
“We are released from the Law, having died to what was binding us, and so we are in a new service, that of the spirit, and not in the old service of a written code.” [Paul, Letter to the Romans, 7:6]
In other words, the spirit defines our relationship, not our man-made arbitrary rules. One of Illich’s central tenets was that even the duty to help and the obligation to solidarity eliminate empathy and spirit from the good work. Before everything else, there ought to be compassion, not judgment. The person that comes to your doorstep is a person in need. Right action does not draw its direction from the norm or from fear of breaking rules.
“If I had not come and spoken to them they would not have sin; but now they have no excuse for their sin.” [Jesus, Gospel of John, 15:22-23]
While modern political and social theory has it that societies are shaped and held together by their rules, the bond of community is understanding. It doesn’t mean that laws, traditions or rituals are absent in community, but that they do not have precedence over compassion. Through the message passed on by numerous voices such as the Buddha, Jesus, or the Mother, we have been made aware of our freedom to act compassionately, and that the strict application – not the breach – of rules is a sin:
Sin, in this new context, no longer means just a violation of the law, but something more — a coldness or indifference to what has been revealed and made possible. [Cayley]
Don’t take ‘sin’ for the religious crime codified by the Roman Church, but for the betrayal of the relationship established by the loving trust of the Samaritan into the commonly despised stranger.
“Sin,” Illich says, “is refusing to honour that relationship which came into existence between the Samaritan and the Jew, which comes into existence through the exercise of freedom, and which constitutes an ‘ought’ because I feel called by you, called to you, called to this tie between human beings, or between beings and God […] It is not in any sense offensive of a law. It is always an offence against a person. It’s an infidelity.”
To value the law over the person, that is sin. Freedom, though, is not about permanent rebellion against rules in general, but about unrestrained acting in the spirit of the good: compassion, truthfulness, community.
Sin, on this account, is not simply an evil, or a moral fault. It is a failing against the Spirit, possible only for those who have heard and ignored what they have heard, and visible only in the light of that freedom that Paul says is identical with “the forgiveness of sin.” [Cayley]
Having spent nearly three months in complete seclusion from the outside world, alongside a next-to-perfect disappearance of electronic communication channels for most of that period, I had a lot of time to think about, and feel into, the so-called Corona crisis. It was a time of intense joy over the increased quality of life, owed to civilization’s coming to an almost complete halt, and it was also a time of intense agony over what my growing understanding of the crisis brought to light, both in terms of outer truths and of the resurfacing of psychological traumas. In short, I shifted from ordinary grief via excited free-fall to deep fatigue followed by burning rage within a few weeks only.
As I haven’t been bombarded with the news as heavily as most of you were. I was enough at ease to ask questions and look for the answers in places that were not mediated, not agitated, not trying to pull me one way or another. When there was opportunity I also did some research, and I could draw from having witnessed first-hand the severe Influenza pandemic of 1996 during my service as a state-qualified geriatric nurse, when most of the personnel including myself got sick and seven inmates died before my eyes.
From the evidence I saw I came to a conclusion that not only positioned me on the side of the critics of the shoddy science behind the corona scare, but caused me to disobey orders.
What’s more – and this is my meta-critique to the situation – the factuality of the health threat becomes a side issue when regarded from a different angle.
I direct my hardline opposition to the Corona regime first and foremost against the fear-mongering, health-impeding, manipulative, cruel, out-of-proportion, brainwashing, dehumanizing, patronizing, authoritarian behaviour of media, governments and the people who regard themselves as their gate-keeping subjects, the Soap Police. I would sustain that opposition whether I believed in a serious health threat or denied it altogether. (I do neither.) What happens here – 8 bn people taken prisoners, many of them driven to the edge of existence if not actually killed, but kept from speaking their truth and exposed to psychological brutality – is outright WRONG and completely unacceptable to me, no matter the reason it happens for. This position is based on direct, lived experience, not on mediated information or hypothetical considerations. The outrage runs deep, for it has a valid foundation built from suffering and pain.
During those months, when anger gave me funny ideas, I wrote satirical pieces sharply attacking the regime: the incapability of allopathic medicine to understand life in any other way than mechanistically, the irrational fear of micro-organisms, the death-phobia, the permanent irradiation with disjointed factoids, the manufacturing of news, the total disregard for people’s needs, feelings and traditional understandings, or the pre-emptive surrender to the totalitarian order to shutting up anyone and everyone who showed even the slightest sign of disagreement. Where are those pieces? Am I going to substantiate my opinions and claims with official figures, scientific reports and case studies?
Well, apart from the quick note of last Monday – a few lines of concern and two links – I decided that first of all, we have spoken enough to that topic. For months all the other oh-so-important issues, from Russiagate to North Korea, from rising poverty to dying polar bears, have been drowned out completely, even in personal conversations and alternative media. I do not want to contribute to the craze by putting more fuel into the propaganda machine of either side. Let disagreements not come between us.
It’s time to re-discover our common humanity and the huge pile of pressing issues we need to look at right now.
And what about the bright sides of life – shall we explore whether they still exist?
Secondly, although I was tempted to respond to some of my friends’ postings and the judgmental accusations and authoritarian demands therein / thereunder, I decided to drop the matter altogether; I continue to take care not to comment on Corona-related issues, at least for the time being. I do have an opinion, and so does everyone else; so what? I speak up considering that others may have good reasons to come to different conclusions. This hurts only as long as one stays attached to one’s being right. Believe it or not, you have a better chance at convincing others of your views when you enter into an open exchange, allowing yourself to change in the course of it as well. Repression causes resistance. Always.
I do empathize with the utterance of concern in dedicated places. Those who feel the need for protection from Corona have a right to act accordingly and to discuss relevant topics without getting exposed to harassment, censorship or conversion attempts.
A gentle reminder to you, my dear friends, that, in my places and in my writings, I take the same liberty to express the truth I understand asyou do in yours.
And I won’t be stopped. It’s fine by me if you signal disagreement in response to my postings so long as it happens in a respectful way. But some of you need to ask themselves why they are jumping at my bringing up the topic, trying to prove me wrong, when they rarely ever cared to comment before. If you think I”m principally fighting for Corona truth you are mistaken. The central theme of my blog was – and continues to be – the problem of civilization, the wholesale destruction, the distorted reality, the mental sickness, and the trauma it causes, and the illusion of separation it is based upon. Whether we are discussing healthcare or governance or economics or arts or racism or language or climate collapse, the issue at hand serves always merely as a case study of that central theme, and the next good example is just one media hype away.
My credo though – whether explicitly or implicitly stated – remains the same throughout: this culture will eat the world alive and turn it into poisonous trash. By design it can neither be sustained nor reformed; it will end, and soon, taking most everything and everyone down with it. Those who are looking for sanity don’t empower it by listening to its voice, believing its media, letting themselves get scared into panic and then soothed by false hopes, craving its offers, buying its goods, working its chores, paying its bills, divorcing themselves from others along predetermined breaking lines, or by obeying orders; to no greater extent, at least, than necessary. This means, how to face the current situation – in which ever way you define it – should become more clear as you are listening quietly for an answer within yourself rather than from external sources, approved or not.
If you feel that you can’t stand what I’m saying, if you believe that certain views are dangerous and must never get expressed publicly you have not understood a single word of what I’ve been saying all those years.
You’ve been following or friending the wrong person all along. Do yourself a favour, take a conscious decision now, like that fellow Aurovilian did who – rather than questioning me face to face – unfriended and blocked me immediately after my one-off posting. He’s a wise man, knowing too well that I’m lost to the culture of make-believe. Saves us both some breath. In a few years it won’t matter any longer anyway.
The computer solves the problems we didn’t have without it, they say – not to mention a growing number of problems it created, like the surveillance state, cyber addiction, and the possibility of fully-automated warfare, to which there is no solution other than abandoning the use of electronic processing. Similarly, high-speed transportation saves us time on trips we wouldn’t have taken before the advent of the respective transportation technology, says Austrian social philosopher Ivan Illich in his book Energy & Equity (1974).
This became especially apparent around 1900 when the mileage of passengers had increased by a factor of one hundred within just fifty years after the introduction of railroads. People picked up business at greater and greater distances, to the disadvantage of the places they lived. Beyond a certain average amount of energy per capita put into transportation, means of moving shift from metabolic energy driven to mineral fuels driven locomotion. Next thing we know is, we abandon our innate freedom of moving on our own feet, to any place and in any direction that is not legally of physically barred, in exchange for pre-fabricated routes, to approved destinations and at a price.
From the moment its machines could put more than a certain horsepower behind any one passenger, this industry has reduced equality among men, restricted their mobility to a system of industrially defined routes and created time scarcity of unprecedented severity. As the speed of their vehicles crosses the threshold, citizens become transportation consumers. – Ivan Illich, Energy & Equity, p29
As with other factors of society – wealth, power, privilege – the results of industrialization of traffic are not shared equally among its participants:
Extremes of privilege are created at the cost of universal enslavement. An elite packs unlimited distance into a lifetime of pampered travel, while the majority spend a bigger slice of their existence on unwanted trips. The few mount their magic carpets to travel between distant points that their ephemeral presence renders both scarce and seductive, while the many are compelled to trip further and faster and to spend more time preparing for and recovering from their trips. (p29)
People in industrialized countries spend four to seven times more time “on the road” than their fellow men in more traditional cultures. They travel up to one hundred times longer distances per day, using up to one third of their income for commuting to the job that pays their trips to the job. The product of the transportation industry, Illich says, is the habitual passenger, a person uprooted from her place of origin. She is rushed in a closed cabin behind the windows of which untouchable landscapes pass by. Her time is scarce, her feeling of autonomy low, and life without means of transportation provided by remote powers such as governments, automobile industry and railroad services, has become unthinkable to her. Without external help she feels immobilized.
The habitual passenger must adopt a new set of beliefs and expectations if he is to feel secure in the strange world where both liaisons and loneliness are products of conveyance. To ‘gather’ for him means to be brought together by vehicles […] He takes freedom of movement to be the same as one’s claim on propulsion […] As a result, what he wants is not more liberty as a citizen but better service as a client. He does not insist on his freedom to move and to speak to people but on his claim to be shipped and to be informed by the media. He wants a better product rather than freedom from servitude to it. (p37f)
Could it get any worse? Yes it can. From Illich’s view, the whole setup is foolishly self-defeating because not only does this set of living arrangements affect the individual, eating away on her freedom, leisure, connectedness, and wealth, it also widens the gap between privileged and burdened members of society continuously, thus putting tremendous stress on the integrity of society as a whole.
Beyond a certain threshold, further energy input makes a society’s compounded time expenditure on transportation rise significantly. In other words, speed increases for those who can pay for it while everyone else spends more time inbetween places. In Germany, for instance, more than 16% of mostly rural railroad lines have been closed since the inception of the first inter-city express connections (ICE) in 1991, the rate of train delays rose, and people spend more time waiting for connecting trains due to a thinned out railway schedule. Within cities, inequity leads to visibly slower traffic on average. Illich compared Bombay in the early seventies (where the very few cars already began to impair the flow of pedestrians and bicycles) with Western megacities like Paris, London, or New York. He found that the rate of locomotion in India was superior to that in fully industrialized countries.
Beyond a critical speed [around 25 mph], no one can save time without forcing another to lose it. The man who claims a seat in a faster vehicle insists that his time is worth more than that of the passenger in a slower one. Beyond a certain velocity, passengers become consumers of other people’s time, and accelerating vehicles becomes the means for effecting a net transfer of life-time. The degree of transfer is measured in quanta of speed. This time-grab despoils those who are left behind, and since they are the majority, it raises ethical issues of a more general nature than kidney dialysis or organ transplants. (p42)
So growing energy comes at the expense of equity – a mechanism that should ring alarm bells with anyone concerned about people’s participation in decision-making. If ecologists are right to assert that non-metabolic power creates pollution, it is also true that it corrupts the citizens, processes and institutions of society. Looking back at fourty-five years of ‘progress’ since Illich’s essay the brilliance of his analysis has not faded in the face of ‘new’ – more-of-the-same – developments. If anything, the manifestations of high-speed transportation have become more pointed in the places I have visited in my lifetime, be it in the United States, the European Union, Japan, or in India. Speaking up at the time of the Oil Crisis of the early-seventies when OPEC’s policies wreaked havoc on the transportation-intense – or should I say, transportation-addicted – economies of the West Illich took traffic as an example for pinpointing how the dominant culture phrases its problems in all the wrong terms. There is no “energy crisis”, he said, just a crisis of ever-increasing demand, and that’s as true today as it was back then. Instead of replacing fossil fuels (as the promise went, and still goes), so-called alternative energy sources help with covering the still-increasing demand for more, topping up the stagnating fossil fuels. The price both humans and the community of life must pay for our trips– habitat destruction, pollution, breakdown of social cohesion, human alienation from landbase, waste of lifetime on commuting etc pp – has accumulated to the point where civilization stands at the brink of collapse while a sixth mass extinction begins to denude the Earth of species diversity.Therefore it is only logical of Extinction Rebellion to seriously consider cuts on transportation. From understanding how addicted most of us seem to speedy transportation we can just as easily understand why both the current establishment and most of the citizenry alike resist the idea that aviation, private automobiles, container and cruise ships get restricted for the sake of life on Earth. Given the choice between death and unemployment, they opt for their sources of income. The cure that Illich saw lies in the limitation of energy use. Speaking of traffic he meant lowering the maximum speed of vehicles to around 15 mph, which implicitly translates into less distance covered per day, closer-knit communities rather than urban sprawls, fewer roads with less space and materials used etc.
High speed is the critical factor which makes transportation socially destructive. A true choice among political systems and of desirable social relations is possible only where speed is restrained. Participatory democracy demands low energy technology, and free people must travel the road to productive social relations at the speed of a bicycle. (p23f)
Post scriptum Ivan Illich (1926-2002) was a philosopher and catholic theologian.
I have first come across Illich’s work ten years ago when I happened to see a funny yet disquieting clip quoting from his book Deschooling Society. While he did not question civilization as such his revolutionary ponderings certainly deposited explosives close to its foundations. Unsurprisingly enough his name has almost vanished from public awareness. His findings, though, stood the test of time, so far, and his written legacy found its way into libraries all over the world. Many of his manuscripts and notes have been collected in the Illich Archive in Wiesbaden, co-founded and co-maintained by professors Reimerand Marianne Gronemeyer who base their work on Illich’s philosopy. In upholding the origial spirit, they apply those teachings to our times.