Given these facts, we might ask why deaths from this disease (from, not with; a crucial distinction, ignored in the media) were considered more important than other deaths? Why couldn’t the half a trillion pounds that the UK government spent on ‘handling the pandemic’ have been spent on reducing road traffic accidents, heart disease and so on? why wasn’t that money spent on making the horrifying lockups they are forced to rot away their declining years in — ‘care’ homes as they are called — healthier and happier places to be?

In addition, not a single major figure in sport and entertainment, finance, business, or politics died, at least in the West

When it came to the 2020 lockdown, scientists who didn’t agree with the instant decision to shut society down, slap masks on us all, keep us 2 metres apart and, latterly, pump experimental chemicals into our veins; all these scientists were ignored.

We might also ask why, in addition to the suppression of scientific doubt, an instant taboo emerged on critically discussing the official narrative anywhere; at least anywhere in public, professional and civic life. Apparently this was not a cause for alarm amongst supporters of lockdowns, masks, vaccines and whatnot. Apparently, a widespread sense that ‘we’d better not talk about this’ — about the most invasive and potentially destructive government policy of all time — wasn’t particularly troubling. Why?

why did the government decide to spend half a trillion pounds on the lockdown rather than increasing the size and staffing of hospitals (and, while we’re at it, the pay of nurses)?

Why was Vitamine D or Ivermectin not administered as a prophylaxis

why was the government suddenly so terribly concerned about our health?

Independence from the institutionalising system — psychological and spiritual independence that is, physical independence is pretty much impossible — leads to truth and to confidence, to the truth of one’s own, unique, experience and critical faculties and to confidence in that experience — not to mention in one’s immune system, or in the capacity of humans to find health for themselves, rather than have it dispensed from above. Because so few people are, in any meaningful sense, independent, they are, essentially helpless before the lies, threats and bribes of the system, as the world lockdown clearly demonstrated.

the ‘weak-man fallacy’ (picking on the worst exemplar of a group in order to dismiss an entire philosophy or viewpoint) was enthusiastically employed to derail it, by laughing at David Icke and Alex Jones

the mRNA jab delivers a synthetic, inorganic molecule that programs cells to synthesize pathogens in the form of a ‘spike protein’ that your immune system will constantly have to fight off for the rest of your life. How dangerous is this, really? What might the long-term effects be? How might it affect pregnant mothers and young children? Answer; unknown.

Like all virtues stripped of their complementary-but-opposites — such as courage which, without circumspection, becomes recklessness; or confidence, which, without modesty, becomes arrogance; or originality, which, without tradition, becomes perversity — love of life, without acceptance of death, becomes living death. This isn’t to say that we are all suffering from an excess of joie de vivre, rather that, as the result of a long process of alienation from our own embodied experience, we have come to see life not as an indefinable, elusive quality, but as a thing which can be owned, administered and controlled, and in becoming thing-like it has taken on an almost nightmarish independent ‘shadow-reality’ which has subordinated actual life to its definitions and needs. ‘Life’ now, for us, is, as David Cayley puts it ‘an instance of something unimaginably general. [It] can be evaluated and improved, possessed and conserved.’ It can and has become a kind of deified quantity, against which our actual, individual existences are mere instances, and therefore expendable. All to ‘reduce cases’ and ‘save lives’. Not because of any interest in the actual lives of actual people, which the system and its functionaries can only perceive as a threat to ‘order’ and to ‘stability’, but because ‘life’, as an objective fact, has supplanted reality. Our ideas of ourselves have become us, and we have become our ideas of ourselves. No state more hellish can be imagined.

Lockdown ‘life’ will go on and on, until enough people realise that it is never meant to end (that temporary tyranny only ever leads to permanent tyranny), until enough people refuse to wear masks, be tested and vaccinated, be disciplined and do as they’re told — which, in practice, means until enough people are willing to risk their pleasures, their comforts and their friendships, later on perhaps their jobs, and even one day, their lives; for freedom, truth, love and all those other foolish, romantic ‘ideals’.

Often, in an argument, what people think they are arguing about is not the real subject of disagreement, which is deeper and often unspoken, if it is even understood. So it is here. The divisions that have opened up in society about the covid vaccines are not really about the covid vaccines at all: they are about what vaccination symbolises in this moment. What it means to be 'vaxxed' or 'unvaxxed', safe or dangerous, clean or dirty, sensible or irresponsible, compliant or independent: these are questions about what it means to be a good member of society, and what society even is, and they are detonating like depth charges beneath the surface of the culture.

It is better to live on one’s feet, than die on one’s knees

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