Tag Archives: Consumerism

The US Economy Looks Good On Paper – Here’s Why It’s Actually A Disaster In Progress

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By Brandon Smith

Source: Alt-Market.us

One of my favorite false narratives floating around corporate media platforms has been the argument that the American people “just don’t seem to understand how good the economy really is right now.” If only they would look at the stats, they would realize that we are in the middle of a financial renaissance, right? It must be that people have been brainwashed by negative press from conservative sources…

I have to laugh at this claim because it’s a very common one throughout history – It’s an assertion made by almost every single political regime right before a major collapse. These people always say the same things, and when you study economics as long as I have you can’t help but throw up your hands and marvel at their dedication to the propaganda.

One example that comes to mind immediately is the delusional optimism of the “roaring” 1920s and the lead up to the Great Depression. At the time around 60% of the US population was living in poverty conditions (according to the metrics of the decade) earning less than $2000 a year. However, in the years after WWI ravaged Europe, America’s economic power was considered unrivaled.

The 1920s was an era of mass production and rampant consumerism but it was all fueled by easy access to debt, a condition which had not really existed before in America. It was this illusion of prosperity created by the unchecked application of credit that eventually led to the massive stock market bubble and the crash of 1929. This implosion, along with the Federal Reserve’s policy of raising interest rates into economic weakness, created a black hole in the US financial system for over a decade.

There are two primary tools that various failing regimes will always use to distort the true conditions of the economy: Debt and inflation. In the case of America today, we are experiencing BOTH problems simultaneously and this has made certain economic indicators appear healthy when they are, in fact, highly unstable. The average American knows this is the case because they see the effects daily. They see the damage to their wallets, to their buying power, in the jobs market and in their quality of life. This is why public faith in the economy has been stuck in the dregs since 2021.

The establishment can shove out-of-context stats in people’s faces, but they can’t force the populace to see a recovery that simply does not exist. Let’s go through a short list of the most faulty indicators and the real reasons why the fiscal picture is not as rosy as the media would like us to believe…

The “Miracle” Labor Market Recovery

In the case of the US labor market, we have a clear example of distortion through inflation. The $8 trillion+ dropped on the economy in the first 18 months of the pandemic response sent the system over the edge into stagflation land. Helicopter money has a habit of doing two things very well: Blowing up a bubble in stock markets and blowing up a bubble in retail. Hence, the massive rush by Americans to go out and buy, followed by the sudden labor shortage and the race to hire (mostly for low wage part-time jobs).

The problem with this “miracle” is that inflation leads to price explosions, which we have already experienced. The average American is spending around 30% more for goods, services and housing compared to what they were spending in 2020. This is what happens when you have too much fiat money chasing too few goods and limited production.

The jobs market looks great on paper, but the majority of jobs generated in the past few years are jobs that returned after the covid lockdowns ended (the same lockdowns Democrats tried to keep in place perpetually). The rest are jobs created through monetary stimulus, and then there is the issue of “immigrant jobs” and data that is revised to the negative months later.  I suspect we won’t ever hear the real stats unless Trump enters office in 2025.  Then the media discussion will focus intently on how terrible the labor market really is.

Part time low wage service sector jobs are not going to keep the country rolling for very long in a stagflation environment. The question is, what happens now that the stimulus punch bowl has been removed?

Just as we witnessed in the 1920s, Americans have turned to debt to make up for higher prices and stagnant wages by maxing out their credit cards to historic levels. With the central bank keeping interest rates high, the credit safety net will soon falter. This condition also goes for businesses; businesses that will soon jump headlong into mass layoffs when they realize the party is over.  It happened during the Great Depression and it will happen again today.

Stock Market Bonanza

We saw cracks in in the armor of the financial structure in 2023 with the spring banking crisis, and without the abrupt Federal Reserve backstop many more small and medium banks would have dropped dead. The weakness of US banks is offset by the relative strength of the US dollar, which lures in foreign investors hoping to protect their wealth using dollar denominated assets.

But something is amiss. Gold and Bitcoin have rocketed higher along with stocks and the dollar. This is the opposite of what’s supposed to happen. Gold and BC are supposed to be hedges against a weak dollar and weak equities, right? If global faith in the dollar and in stocks is so high, why are investors diving into protective assets like gold?

Again, as noted above, inflation distorts everything. Tens of trillions of extra dollars printed by the Fed are floating around and it’s no surprise that much of that cash is flooding into the stock market which simply pushes higher right along with prices on the shelf. But, gold and BC are telling us a more nuanced story about what’s really happening.

Right now, the US government is adding around $1 Trillion every 100 days to the national debt as the Fed holds rates higher to fight inflation.  Higher interest means exponential debt conditions, and this debt is going to crush America’s financial standing for global investors who will eventually ask HOW the US is going to handle that growing millstone? As I predicted years ago, the Fed has created a perfect Catch-22 scenario in which the US must either return to rampant inflation, or, face a debt breakdown. In either case, US dollar denominated assets will lose their appeal and stock markets will ultimately plummet.

Beyond this reality, stocks are not a leading indicator of anything, let alone the stability of the financial system. Stocks are a trailing indicator; they crash well after all the other warning signals have made it obvious that something is wrong. Average Americans, for good reason, do not care what stock markets have to say.

Healthy GDP Is A Complete Farce

Beyond the stock market, GDP is the most common out-of-context stat used by governments to convince the citizenry that all is well. It is yet another stat that is entirely manipulated by inflation. It is also manipulated by the way in which modern governments define “production and market value.”

GDP is primarily driven by spending. Meaning, the higher inflation goes, the higher prices go, and the higher GDP climbs (to a point). Eventually prices go too high, credit cards tap out and spending ceases. But, for a short time inflation makes GDP (as well as retail) look good.

Another factor that creates a bubble is the reality that government spending is actually included in the calculation of GDP. That’s right, every dollar of your tax money that the government wastes helps the establishment by propping up GDP numbers. This is why government spending increases will never stop – It’s too valuable for them to spend as a way to make the economy appear healthier than it is.

The Real Economy Is Eclipsing The Fake Economy

The bottom line is that Americans used to be able to ignore the warning signs because their bank accounts were not being directly affected. This is over. Now, every person in the country is dealing with a massive decline in buying power and higher prices across the board in all assets. Even the wealthy are seeing a compression to their profits and many are struggling to keep their businesses in the black.

The unfortunate truth is that the elections of 2024 will probably be the turning point at which the whole edifice comes tumbling down. Even if the public votes for change, the system is already broken and cannot be repaired without a complete overhaul. We have consistently avoided taking our medicine and our weaknesses have only accumulated.

People have lost faith in the economy because they have not faced this kind of uncertainty since the 1930s. Even the stagflation crisis of the 1970s will likely pale in comparison to what is about to happen. On the bright side, at least a large number of Americans are aware of the threat, as opposed to the 1920s when the vast majority of people were utterly conned by the government, the banks and the media into thinking all was well. Knowing is the first step to preparing.

Daydreaming While Reading Jonathan Crary’s 24/7: Late Capitalism and the Ends of Sleep

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By Edward Curtin

Source: Behind the Curtain

“Sleep that knits up the raveled sleave of care, The death of each day’s life, sore labor’s bath, Balm of hurt minds, great nature’s second course, Chief nourisher in life’s feast.”   – Shakespeare, Macbeth

People often laugh when I tell them that I go to sleep at 8:15 P.M.  They laugh harder when I say it’s been a lifetime habit, with unavoidable exceptions of course.  And that I wake up long before dawn.  Not because I am a dairy farmer or a baker, but because I love to sleep and all the best things I have written have been written in my dreams and refined during reveries while walking or in the early morning when all is silent still and I am alone with my musings.  I have always felt that sleeping and being awake were a seamless whole, contrary to the go-getters’ attitude that sleep and dreams are a waste of time, and I have been blessed with the ability to fall asleep as soon as I crawl into my crib and usually to remember my dreams in detail when I wake.

Jonathan Crary, the Meyer Schapiro Professor of Modern Art and Theory at Columbia University, agrees that sleep is profoundly important and under assault today.  To enter his book, 24/7, Late Capitalism and the Ends of Sleep, (which was first published in 2014) is for me to discover a kindred spirit, but also to enter a mind so capacious and profound that I wish to share his insights while I dream in words.

If what William Wordsworth (what a name!) wrote in 1802 was true then,

The world is too much with us; late and soon,
Getting and spending, we lay waste our powers;—
Little we see in Nature that is ours;
We have given our hearts away, a sordid boon!

what possibly could one say about today?  That shopping or thinking about shopping – things or propaganda or the latest useless buzz – is all we know?  That we have become completely insane, bamboozled by a capitalist techno-electronic madness that has not only seized our hearts but convinced our minds that it is good to spend our lives – our sleep and dreams and time and praxis – in tending to machines that destroy our souls night and day without interruption.

When fifty plus years ago the monk Thomas Merton wrote that “someday they will sell us the rain,” he could today add that the hard rain that Dylan sung of then has already fallen and they now need not sell us anything because we have eaten the bitter fruit of our own corruption.  People say they want peace while they fill their nights and days with digital dreams, eliminating what Crary calls “fugitive anonymity” for the bait of 24/7 capitalist drug addiction and being “with it.”  All the clichés have it that peace begins with “you,” yet you has become them or it, the tech-life 24/7.  I hear Sinatra singing Cole Porter’s lyrics today as

Night and day, you are the one
Only you ‘neath the moon or under the sun
Whether near to me or far
It’s no matter, cell phone, where you are
I think of you day and night

And such love is reciprocated, of course, as the electronic machines help so many distracted and restless souls make it through the night.  Sort of.  Not the kind of help Kris Kristofferson sang about, but a fleshless flashing gizmo colder than a frozen heart.

It is well known that sleep disorders are widespread today with technologically produced sleep drugs (and now marijuana) used by vast numbers of people. Such drug-induced sleep, the flip side of the frenetic passivity that precedes and follows it, occurs within a larger 24/7 sleepless framework that Crary accurately notes happens “ . . . within the globalist neoliberal paradigm, [for] sleeping is for losers.”   Yet what’s to be won is never enunciated because the winners’ faces are always well-hidden as they execute the prodigious capitalist machine of control that creates docility and separation in people who find the machine life irresistible – even as it drains them of easy-going vitality and the joy of dawdling, even for an idle while.  Doing nothing has become a crime.

Last night I stepped outside an hour after sunset and was startled by a massive full moon eyeing me as it rose over the eastern hills.  Here where I dwell there are no city or factory lights to block the moon and stars as they illuminate our nights.  But most people are not so lucky, for what our ancestors once took for granted – that we are part of nature, part of the Tao – has been lost for so many as artificial lights, urbanization, and a 24/7 linguistic mind-control ideology block the thrill of being transfixed by the moon’s loving gaze, an invitation to taste the sweetness of the north wind’s cookie.  Maybe the sight of her face might rattle the televised images lodged in people’s “memories” of mechanical misbegotten men in ghost suits trampling her peaceful countenance.

The 24/7 digital life, essential to neo-liberal financialized capitalism with its day and night markets and infrastructure that allow for continuous consumption and work – total availability – is the culmination of a long process that began with the invention of artificial lighting that allowed the English cotton mills to run 24/7.  Crary brilliantly illustrates this point through the 1782 painting, Arkwright’s Cotton Mills by Night, by the British artist James Derby.  This painting shows the windows of the massive mills lit like pin-points in the rural night, watched over by a full moon that illuminates the sky.  Incongruous time indeed!  He writes, “The artificial lighting of the factories announces the rationalized deployment of an abstract relation between time and work, severed from the cyclical temporalities of lunar and solar movements.”  This radical break from the traditional relation between time and work and the earth was later noted by Karl Marx as essential to the advance of capitalism since it disconnected the laboring individual from all interdependent connections to family, community, etc. while reorienting people’s feelings for time.  The English art critic John Berger, who knew that time with its corollary to place was a key to understanding so much history, put it this way: “Every ruling minority needs to numb and, if possible, to kill the time-sense of those it exploits.  This is the authoritarian secret of all methods of imprisonment.”

Dreaming of imprisonment, I just remembered that although it seems like a delusion from so far away and long ago, I once worked in a factory by day with its huge blast furnaces, in a NYC Police precinct jail on the 4-12 P.M. shift, and all-night as a nightwatchman.   All good lessons in how American society works, although I hated them all and labored simply for the pay.  But each in its own way taught me about imprisonment, especially the watchman’s job, since it involved a jolting sense of time and staying awake all night and sleeping by day.  I was always exhausted and felt I was violating my deepest nature.

Sleep deprivation is a central component of the torturers’ methods, as so many victims of the U.S. war machine have learned.  And the Pentagon (DARPA) has spent vast sums trying to create a sleepless soldier who can go at least seven days without sleep.  As Crary notes: “ . . . scientists in various labs are conducting experimental trials of sleeplessness techniques, including neurochemicals, gene therapy, and transcranial magnetic stimulation.”   The war against sleep is being waged on many fronts by well-armed maniacs intent on controlling human beings for nefarious ends.  To control sleep is to control time is to confound minds, which is the goal.

Ovid, the most sensual of Roman poets, would be shocked, I imagine, to learn that Morpheus, the god of sleep and dreams from his Metamorphoses, would be attacked so relentlessly by today’s madmen who never heard of his poetry.  My mind drifts to my college days translating Ovid under a weeping willow.  “My cause is better: no-one can claim that I ever took up arms against you,” he wrote and I read.  These words come back to me as I muse on the arms taken today against sleep, but I’m not sure if it’s Ovid or Bob Dylan’s lyrics in his song Workingman’s Blues #2 (from the album Modern Times) that fly to mind, for Dylan also sings “No-one can ever claim/ That I took up arms against you.”

Poor Morpheus, so many people in these modern times yearn for your arms but instead of that balm, they toss and turn in a time out of mind and out of sleep.

Crary tells us that the amount of sleep the average North American adult gets has gone from ten hours in the early twentieth century to eight hours a generation ago to six-and-a-half today.  And although people will always have to sleep, I think we can expect further reductions.  To say it is a form of torture is probably an exaggeration, but not by much.  He writes:

Behind the vacuity of the catchphrase, 24/7 is a static redundancy that disavows its relation to the rhythmic and periodic textures of human life. . . . A 24/7 environment has the semblance of a social world, but it is actually a non-social model of machinic performance and a suspension of living that does not disclose the human cost required to sustain its effectiveness. . . . 24/7 is a time of indifference, against which the fragility of human life is increasingly inadequate and within which sleep has no necessity or inevitability.  In relation to labor, it renders plausible, even normal, the idea of working without pause, without limits.  It is aligned with what is inanimate, inert, or unageing.  As an advertising exhortation it decrees the absoluteness of availability, and hence the ceaselessness of needs and their incitement, but also their perpetual non-fulfillment.

In other words, 24/7 is a form of linguistic mind control tied to cell phones, computers, and the digital life of the Internet whose purpose is to convince people that sleep and the human body is somehow unnatural and the future lies with people accepting their marriage to machines in a disenchanted and transhuman world.  It is a lie, of course, for if that is a future people accept, there will be no future, just a desert.  “Deleuze and Guattari went to the point of comparing the order-word [24/7] to a ‘death sentence,’” writes Crary. Such an order-word or imperative is similar in this respect to the term “9/11” which was coined to send an instant message that emergencies will now be endless so we will have to monitor you forevermore.  Keep your cell phone ready.  Be on your toes, stay alert, the terrorists come at all hours – keep awake!

Crary makes a profoundly important point at a time when there is much justifiable focus on propaganda and the lies of governments and the media.  This is the power of habit involved in the acceptance of the naturalness of various devices – today, electronic screens that are omnipresent – that we semi-automatically accept as normal.  He says, “In this sense, they are part of larger strategies of power in which the aim is not mass-deception, but rather states of neutralization and inactivation, in which one is dispossessed of time.  But even within habitual repetitions there remains a thread of hope – a knowingly false hope – that one more click or touch might open onto something to redeem the overwhelming monotony in which one is immersed.  One of the forms of disempowerment within 24/7 environments is the incapacitation of daydream or any mode of absent-minded introspection that would otherwise occur in intervals of slow or vacant time.”

This is part of a modern process of psychological reductionism and a changed understanding of the nature of wishes that have excluded dreaming and daydreaming from any connection to a traditional magico-theological framework.  Science and especially the neuro-sciences have reduced all life to what is empirically provable, attenuating life and the creation of art in the service of human life.  Crary uses Jean Paul Satre’s inelegant but insightful neologism, “practico-inert,” to explain people’s inability to see the nature of the social worlds they are part of with any clarity.  “The practico-inert was thus Sartre’s way [in Critique of Dialectical Reason] of designating the sedimented, institutional everyday world constituted out of human energy but manifested as the immense accumulation of routine passive activity.”

To repeat, this frenetic passivity serves to obscure the negative historical reality of life in a 24/7 electronic spectacle that is advertised as amazingly empowering but is the reverse.

For direct experience has fallen on hard times as life today has come to be mediated through electronic gadgets.  Surprises must be googled in advance or photographed to prove their reality.  Living is never easy, not in the summertime or any other season. Tension, inattention, exhaustion, and constant busyness are the order of the day.  This should be self-evident but isn’t.  People feel it but can’t see it.

Commenting on the dying art of storytelling, Walter Benjamin, in an essay called “The Storyteller,” said the following about people’s ability to listen and remember stories that they can integrate into their own experience so they can pass them on:

This process of assimilation, which takes place in depth, requires a state of relaxation, which is becoming rarer and rarer [written in 1936].  If sleep is the apogee of physical relaxation, boredom is the apogee of mental relaxation.  Boredom is the dream bird that hatches the egg of experience.  A rustling in the leaves drives him away.  His nesting places – the activities that are intimately associated with boredom – are already extinct in the cities and are declining in the country as well.  With this the gift of listening is lost and the community of listeners disappears.  [my emphasis]

We have gone beyond rustling in the bushes to a cacophonous electronic world that makes one deaf to all else.  That it will come crashing down around our ears is hard to imagine, but it will.  It already has in the damage that it’s done.

Once upon a time . . . well, I will spare you.  It might just seem like the dream of a ridiculous man, or something Dostoevsky would write, not your normal story or even daydream.

So read Jonathan Crary’s brilliant, 24/7: Late Capitalism and the Ends of Sleep and its sequel, Scorched Earth: Beyond the Digital Age to a Post-Capitalist World.  They will get you to think about your sleep habits and whether or not you are ever turned off and tuned out but just sometimes only in “sleep mode.”

Evil Walks Among Us: Monsters with Human Faces Wreak Havoc on Our Freedoms

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By John & Nisha Whitehead

Source: The Rutherford Institute

“But these weren’t the kind of monsters that had tentacles and rotting skin, the kind a seven-year-old might be able to wrap his mind around—they were monsters with human faces, in crisp uniforms, marching in lockstep, so banal you don’t recognize them for what they are until it’s too late.” ― Ransom Riggs, Miss Peregrine’s Home for Peculiar Children

Enough already.

Enough with the distractions. Enough with the partisan jousting.

Enough with the sniping and name-calling and mud-slinging that do nothing to make this country safer or freer or more just.

We have let the government’s evil-doing, its abuses, power grabs, brutality, meanness, inhumanity, immorality, greed, corruption, debauchery and tyranny go on for too long.

We are approaching a reckoning.

This is the point, as the poet W. B. Yeats warned, when things fall apart and anarchy is loosed upon the world.

We have seen this convergence before in Hitler’s Germany, in Stalin’s Russia, in Mussolini’s Italy, and in Mao’s China: the rise of strongmen and demagogues, the ascendency of profit-driven politics over deep-seated principles, the warring nationalism that seeks to divide and conquer, the callous disregard for basic human rights and dignity, and the silence of people who should know better.

Yet no matter how many times the world has been down this road before, we can’t seem to avoid repeating the deadly mistakes of the past.

This is not just playing out on a national and international scale. It is wreaking havoc at the most immediate level, as well, creating rifts and polarities within families and friends, neighborhoods and communities that keep the populace warring among themselves and incapable of presenting a united front in the face of the government’s goose-stepping despotism.

We labor today under the weight of countless tyrannies, large and small, disguised as “the better good,” marketed as benevolence, enforced with armed police, and carried out by an elite class of government officials who are largely insulated from the ill effects of their actions.

For too long now, the American people have rationalized turning a blind eye to all manner of government wrongdoing—asset forfeiture schemes, corruption, surveillance, endless wars, SWAT team raids, militarized police, profit-driven private prisons, and so on—because they were the so-called lesser of two evils.

Yet the unavoidable truth is that the government—through its acts of power grabs, brutality, meanness, inhumanity, immorality, greed, corruption, debauchery and tyranny—has become almost indistinguishable from the evil it claims to be fighting, whether that evil takes the form of terrorism, torture, drug trafficking, sex trafficking, murder, violence, theft, pornography, scientific experimentations or some other diabolical means of inflicting pain, suffering and servitude on humanity.

At its core, this is not a debate about politics, or constitutionalism, or even tyranny disguised as law-and-order. This is a condemnation of the monsters with human faces who walk among us.

Many of them work for the U.S. government.

This is the premise of John Carpenter’s film They Live, which was released thirty-five years ago and remains unnervingly, chillingly appropriate for our modern age.

Best known for his horror film Halloween, which assumes that there is a form of evil so dark that it can’t be killed, Carpenter’s larger body of work is infused with a strong anti-authoritarian, anti-establishment, laconic bent that speaks to the filmmaker’s concerns about the unraveling of our society, particularly our government.

Time and again, Carpenter portrays the government working against its own citizens, a populace out of touch with reality, technology run amok, and a future more horrific than any horror film.

In Escape from New York, Carpenter presents fascism as the future of America.

In The Thing, a remake of the 1951 sci-fi classic of the same name, Carpenter presupposes that increasingly we are all becoming dehumanized.

In Christine, the film adaptation of Stephen King’s novel about a demon-possessed car, technology exhibits a will and consciousness of its own and goes on a murderous rampage.

In In the Mouth of Madness, Carpenter notes that evil grows when people lose “the ability to know the difference between reality and fantasy.”

And then there is Carpenter’s They Live, in which two migrant workers discover that the world is not as it seems. In fact, the population is actually being controlled and exploited by aliens working in partnership with an oligarchic elite. All the while, the populace—blissfully unaware of the real agenda at work in their lives—has been lulled into complacency, indoctrinated into compliance, bombarded with media distractions, and hypnotized by subliminal messages beamed out of television and various electronic devices, billboards and the like.

It is only when homeless drifter John Nada (played to the hilt by the late Roddy Piper) discovers a pair of doctored sunglasses—Hoffman lenses—that Nada sees what lies beneath the elite’s fabricated reality: control and bondage.

When viewed through the lens of truth, the elite, who appear human until stripped of their disguises, are shown to be monsters who have enslaved the citizenry in order to prey on them.

Likewise, billboards blare out hidden, authoritative messages: a bikini-clad woman in one ad is actually ordering viewers to “MARRY AND REPRODUCE.” Magazine racks scream “CONSUME” and “OBEY.” A wad of dollar bills in a vendor’s hand proclaims, “THIS IS YOUR GOD.”

When viewed through Nada’s Hoffman lenses, some of the other hidden messages being drummed into the people’s subconscious include: NO INDEPENDENT THOUGHT, CONFORM, SUBMIT, STAY ASLEEP, BUY, WATCH TV, NO IMAGINATION, and DO NOT QUESTION AUTHORITY.

This indoctrination campaign engineered by the elite in They Live is painfully familiar to anyone who has studied the decline of American culture.

A citizenry that does not think for themselves, obeys without question, is submissive, does not challenge authority, does not think outside the box, and is content to sit back and be entertained is a citizenry that can be easily controlled.

In this way, the subtle message of They Live provides an apt analogy of our own distorted vision of life in the American police state, what philosopher Slavoj Žižek refers to as dictatorship in democracy, “the invisible order which sustains your apparent freedom.”

Tune out the government’s attempts to distract, divert and befuddle us and tune into what’s really going on in this country, and you’ll run headlong into an unmistakable, unpalatable truth: what we are dealing with today is an authoritarian beast that has outgrown its chains and will not be restrained.

We’re being fed a series of carefully contrived fictions that bear no resemblance to reality.

Despite the fact that we are 17,600 times more likely to die from heart disease than from a terrorist attack; 11,000 times more likely to die from an airplane accident than from a terrorist plot involving an airplane; 1,048 times more likely to die from a car accident than a terrorist attack, and 8 times more likely to be killed by a police officer than by a terrorist , we have handed over control of our lives to government officials who treat us as a means to an end—the source of money and power.

As the Bearded Man in They Live warns, “They are dismantling the sleeping middle class. More and more people are becoming poor. We are their cattle. We are being bred for slavery.”

We have bought into the illusion and refused to grasp the truth.

From the moment we are born until we die, we are indoctrinated into believing that those who rule us do it for our own good. The truth is far different.

The powers-that-be want us to feel threatened by forces beyond our control (terrorists, pandemics, mass shootings, etc.).

They want us afraid and dependent on the government and its militarized armies for our safety and well-being.

They want us distrustful of each other, divided by our prejudices, and at each other’s throats.

We are little more than expendable resources to be used, abused and discarded.

In fact, a study conducted by Princeton and Northwestern University concluded that the U.S. government does not represent the majority of American citizens. Instead, the study found that the government is ruled by the rich and powerful, or the so-called “economic elite.” Moreover, the researchers concluded that policies enacted by this governmental elite nearly always favor special interests and lobbying groups.

In other words, we are being ruled by an oligarchy disguised as a democracy, and arguably on our way towards fascism—a form of government where private corporate interests rule, money calls the shots, and the people are seen as mere subjects to be controlled.

Rest assured that when and if fascism finally takes hold in America, the basic forms of government will remain: Fascism will appear to be friendly. The legislators will be in session. There will be elections, and the news media will continue to cover the entertainment and political trivia. Consent of the governed, however, will no longer apply. Actual control will have finally passed to the oligarchic elite controlling the government behind the scenes.

Sound familiar?

Clearly, we are now ruled by an oligarchic elite of governmental and corporate interests.

We have moved into “corporatism” (favored by Benito Mussolini), which is a halfway point on the road to full-blown fascism.

Corporatism is where the few moneyed interests—not elected by the citizenry—rule over the many. In this way, it is not a democracy or a republican form of government, which is what the American government was established to be. It is a top-down form of government and one which has a terrifying history typified by the developments that occurred in totalitarian regimes of the past: police states where everyone is watched and spied on, rounded up for minor infractions by government agents, placed under police control, and placed in detention (a.k.a. concentration) camps.

For the final hammer of fascism to fall, it will require the most crucial ingredient: the majority of the people will have to agree that it’s not only expedient but necessary.

But why would a people agree to such an oppressive regime?

The answer is the same in every age: fear.

Fear makes people stupid.

Fear is the method most often used by politicians to increase the power of government. And, as most social commentators recognize, an atmosphere of fear permeates modern America: fear of terrorism, fear of the police, fear of our neighbors and so on.

The propaganda of fear has been used quite effectively by those who want to gain control, and it is transforming the populace into fearful, compliant, pacified zombies content to march in lockstep with the government’s dictates.

This brings me back to They Live, in which the real zombies are not the aliens calling the shots but the populace who are content to remain controlled.

When all is said and done, the world of They Live is not so different from our own. As one of the characters points out, “The poor and the underclass are growing. Racial justice and human rights are nonexistent. They have created a repressive society, and we are their unwitting accomplices. Their intention to rule rests with the annihilation of consciousness. We have been lulled into a trance. They have made us indifferent to ourselves, to others. We are focused only on our own gain.”

We, too, are focused only on our own pleasures, prejudices and gains. Our poor and underclasses are also growing. Injustice is growing. Inequality is growing. A concern for human rights is nearly nonexistent. We too have been lulled into a trance, indifferent to others.

Oblivious to what lies ahead, we’ve been manipulated into believing that if we continue to consume, obey, and have faith, things will work out. But that’s never been true of emerging regimes. And by the time we feel the hammer coming down upon us, it will be too late.

So where does that leave us?

The characters who populate Carpenter’s films provide some insight.

Underneath their machismo, they still believe in the ideals of liberty and equal opportunity. Their beliefs place them in constant opposition with the law and the establishment, but they are nonetheless freedom fighters.

When, for example, John Nada destroys the alien hypno-transmitter in They Live, he delivers a wake-up call for freedom. As Nada memorably declares, “I have come here to chew bubblegum and kick ass. And I’m all out of bubblegum.”

In other words: we need to get active and take a stand for what’s really important.

Stop allowing yourselves to be easily distracted by pointless political spectacles and pay attention to what’s really going on in the country.

As I make clear in my book Battlefield America: The War on the American People and in its fictional counterpart The Erik Blair Diaries, the real battle for control of this nation is taking place on roadsides, in police cars, on witness stands, over phone lines, in government offices, in corporate offices, in public school hallways and classrooms, in parks and city council meetings, and in towns and cities across this country.

All the trappings of the American police state are now in plain sight.

Wake up, America.

If they live (the tyrants, the oppressors, the invaders, the overlords), it is only because “we the people” sleep.

From Survival To Moments of Stillness

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Are we consistently in survival mode? Does our societal design chronically invite us into this state?

By Tom Bunzel

Source: The Pulse

I thought I would contribute to the discussion by Joe Martino that “We’re Not Living in Ordinary Times.”

Many of the issues Joe mentioned dovetail with the work of trauma specialists like Dr. Gabor Mate, who recently wrote “The Myth of Normal” which describes how chronic illness and stress are actually “normal” responses to a traumatizing world.

So many of us are in survival mode.  I thought it was just me after COVID and having some other personal issues, but even now when I go to the market, it seems like many people are living with activated nervous systems.

A good friend also refers to a “fear machine” in the media.  Joe Martino calls it fear porn.  News has always been a beat down at times but with cable news it’s a 24/7 assault on the senses.

The format is deadly:  they don’t just tell you what HAS happened. They scare the crap out of you with what might happen, hasn’t happened, will never happen but might come knocking at your door. It is an onslaught of what ifs.

Why do we watch it?  We want to know “what’s going on”. 

What about what is happening all around us before we turn on the media?  What about trees growing, birds eating from a feeder or our cat coming up to snuggle?  We have all but forgotten our connection to the natural world into which we were born, and which apparently was here before we arrived.

How do we reconnect with what is beyond what we believe might be? I think there may be a “portal”.

We have been so conditioned by digital media that many of us never completely experience silence.

Quiet is hard to find these days.

The Noise of Consumerism

Besides just the news, there is the onslaught of commercials, now also on our phones and seemingly everywhere one goes.  I remember in 1980 when some people were appalled by the sudden commercialization of the Los Angeles Olympics, with corporate logos suddenly everywhere.

That was just the beginning.

Now every stadium is named after a corporate sponsor, and many of us wear branded attire proclaiming our attachment to a sports team or even a brand of sneakers or workout clothes.

The philosopher and mystic Gurdjieff wrote and spoke about how “Impressions” are taken in by our senses – essentially how the environment affects our bodily functions, mind and alas, spirit.

Getting bombarded with messages about our inadequacy on social media and advertising has already been noted as taking a psychological toll on teenagers in particular.

When I recognized that my brain had mostly healed from my concussion, but that I was still frequently uncomfortable in my body, I encountered the work of Dr. Mate and did some introspection on what sorts of “wounds” my body might be holding.

I found it helpful to consider this issue in the context of the impressions I received from an early age – and actually even before birth in the womb of a mother who had just survived the holocaust.

I began to see how the feelings of inadequacy and “less than” were programmed into me by trying to please first my parents, then my fellow students and ultimately potential friends in an attempt to secure connection and self-worth.

But it also became obvious that I was far from alone with having accumulated these “impressions” and now projecting the results onto the world – often shaping my experiences in negative ways that I attributed to “circumstances.”  I tried to get in touch with the anger and shame reflecting on these experiences, often of rejection, would trigger after years of probably ignoring those feelings entirely.

Conditioned Resistance to Resting

One thing that helped me begin to heal was noticing my intense resistance to resting – which I needed to do after my concussion but which the mind would not tolerate without admonishing me to “do something.”

The work of several spiritual teachers helped me address this issue.

Jeff Foster talks about being ’de-pressed’ and getting deep rest.

Jac O’Keefe and Eckhart Tolle both mention the need to stop “the movie in your head” and Eckhart often speaks of finding and making space – using a few conscious breaths to stop the voice in the head even just temporarily.

Mooji is a proponent of rest and contemplation around one’s conditioned beliefs.

And Adyashanti also advises “deep rest” in Stillness, without trying to control anything.

Jon Kabat-Zinn, a pioneer in mediation says it’s really just about letting things be the way they are.

And on and on.

Of course, it’s easy to tell people working multiple jobs or trying to balance work and family to just rest.  As mentioned earlier, the whole impetus of the culture is to push through, do more, and keep going.

The Compulsion to Move with Loud Music

It’s interesting and a bit troubling to me that almost every advertisement shows young people dancing, whether they have taken a miracle pill or used the right deodorant.  It shows they have overcome their inadequacy.

I happen to think dancing is wonderful, but this continuous emphasis has made it almost impossible to find quiet.

It’s no secret that now so many people are constantly connected, by phone or other device, to the Internet, constantly intruding on any moment of stillness.

Unfortunately, like many of our own nervous systems, the Internet never rests.  And now with AI the prospect of a continual activity of neural stimulation now done also by machine portends the sort of chronic illness and stress that Dr. Mate talks about — getting even worse?

In his writing, Joe Martino mentions a “full bodied sensemaking” where one goes beyond the constant chatter of the mind and connects with the wisdom of the body – wisdom that Eckhart Tolle describes also as an Intelligence far greater than the (relatively smaller human) mind.

For me, that is essentially what led me to seek interludes of stillness, which I am fortunate enough to be able to find living in a senior community.

Connecting to What Receives Impressions

The mind and the body need a break from impressions.  In stillness it is possible to both allow the chatter of the mind and still not get caught up in any particular story; instead taking a series of deep conscious abdominal breaths we can “clear the cache” in memory and relax.

In relaxation, we can then allow the sensations in the body to be felt rather than suppressed, and even welcomed.

We can become open to the world as it is before it gets analyzed and judged by the mind.

Can this sort of practice and understanding be proliferated on a planetary level?

In reality, this is truly an economic issue, because this experience of stillness cannot occur in survival mode.

Corporations Have Their Own Agenda

The problem, of course, is the stiff resistance from the corporations — which have in many ways become the dominant species on the planet, comprised of seemingly independent humans the way our guts are made up of billions of “independent” microorganisms. 

But perhaps like reality itself, the corporation is a digital “living” organism in the sense that it seeks to survive, grow and often devour both competitors and its human workers.

Once again, this issue has been exacerbated by artificial intelligence which threatens to further separate the technologically privileged from an ever-increasing mass of human serfs.

As that chasm grows both separating portions of humanity will inevitably become even more separated from Source — what is and was always here.

As Joe suggests, the transformation here must come on an individual level first, but ultimately lead to a recognition of inter-connectedness and “wholeness” where humanity recognizes how it has separated from the very Nature of which it is an expression.

Imagine if during any large musical concert, where the audience is dancing and in tune, the artists brought the volume and tempo down, and then had a few minutes of community silence.

Imagine if that concert was under the Milky Way, and the light could be suppressed for that brief time to allow a real look at ‘where’ we are.

This is reminiscent of some of the indigenous ceremonies, if only we could begin to go in that direction.

It’s now part of my own practice – to find stillness both externally and internally – and begin to embody a sense of alignment with how things are – rather than how the mind thinks they should be.

How Does Degrowth Apply to Our Minds?

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By Erin Remblance

Source: resilience

As an Australian, it troubles me that if the whole world lived like us, we would need 4.5 planet Earths. Thanks to over-consuming nations like mine, worldwide we are living as if we have 1.75 planet Earths, a figure that has increased from 1 (that is, living within our means) since 1970. What this boils down to is that those of us in the global north are taking from both countries in the global south and future generations to fuel our lifestyles today. The ‘Earth Overshoot’ research is supported by the work of the late Earth System Scientist, Professor Will Steffen, who brought to our attention The Great Acceleration, whereby “[a]fter 1950 we can see that major Earth System changes became directly linked to changes largely related to the global economic system.” Steffen is referring to our growth-based economies, and while three percent economic growth each year might sound small, it means that within 24 years we will be consuming twice as many resources as today, and within 100 years 19 times as many. As economist Kenneth Boulding said: “[a]nyone who believes that exponential growth can go on forever in a finite world is either a madman or an economist.”

For this reason, I am a big proponent of degrowth in over-consuming nations in order to fit back within planetary boundaries. For anyone not familiar with the term, degrowth is a planned, democratic reduction in material and energy use in high-income nations while improving the well-being of people in those nations. It is more than this though. While very often the focus of degrowth is on how life can be better in a smaller economy, Federico Demaria and Serge Latouche argue that “[t]he point of degrowth is to escape from a society that is absorbed by the fetishism of growth…. It implies decolonization of the imaginary and the implementation of other possible worlds”. In this respect, the former definition of degrowth applies only to over-consuming nations, while the latter definition applies to all nations, and to all people. It is this second definition of degrowth to which this essay relates.

The concept of degrowth is powerful because it is clear that we need systemic change to avoid ecological collapse: business as usual with a “green tinge” isn’t going to be enough. It is also true that individual change drives cultural change which can be the key to unlocking political change leading to fundamental change. On this point, I find it fascinating to consider how “growth has entered our minds and souls”, and how an awareness of these “mental infrastructures of growth” might free us from growthism and help unlock the cultural changes that will bring about the necessary systemic changes.

With this in mind, here are a couple of points to consider in relation to how growth may be enshrined in the psychological structure of our collective minds, largely based on the work of Harald Welzer:

  • Our dreams for the future are centred around it being better than today, in the sense of ‘more’ (e.g., a bigger house, a larger salary, more travel).
  • We see ourselves as something to continually develop and optimise, our lives are seen as a process of creating biographies or filling curriculum vitae.
  • While we used to see paid labour as drudgery and something we did until we had met our needs, now we view it as noble, esteemed even, to be sought out and with no end. Sadly, this cultural 180° turnaround becomes a regret of many as they are dying.
  • Similarly, society views ‘hard-work’ as virtuous and thus ‘hard-work’ entitles those who undertake it to whatever their heart desires without limit or consideration of the harm caused, their purchases being the fruits of their labour.
  • We typically live by the rhythms of the industrial workday via a standardised worldwide time regime, unaware that there is a natural rhythm of time (for example, consider that in 2023 there will be 13 moons but only 12 calendar months or that, on the whole, our pace of work is unchanged by the seasons).
  • It is a collective belief that we should be able to own parcels of land, excluding others from that land. An example of this is that home (and correspondingly land) ownership in Australia is described as the ‘Great Australian Dream’, a term derived from the ‘American Dream’ of the same nature.

In various ways, these – and probably many more aspects of our modern day lives – relate back to the surpluses created by industrialisation (enabling the future to have more than today, a concept that is “historically quite recent”), the enclosure of the commons (the very foundation of growth-dependent capitalism) and the subsequent imperative to work to have our needs met (rather than simply being able to directly meet our needs). Our ability to recognise and unpick these ‘mental infrastructures’ – that is, the worldview that influences all of our actions – will be key to throwing off the shackles of growth and unlocking a culture of sufficiency, whereby we recognise when we have ‘enough’ in a material sense and from then on meet our “nonmaterial needs nonmaterially”, increasing our sense of wellbeing and contentment.

The work of Antonio Gramsci on cultural hegemony is relevant in unlocking a culture of sufficiency. Michael Mezz describes Gramsci’s theory on how the ruling class maintains power via a cultural form of dominance:

“…the ruling class creates an ideology in which its own values become common sense for the rest of society and Gramsci argued that the role of the state is to maintain institutions such as media and the education system that educate the masses on the cultural ideology of the ruling class. The goal of that education being that the working class develop a sense of freedom and a good life that serves the purposes of the people in power. In other words, the working class starts to value things like innovation and productivity and economic growth that doesn’t actually serve them.”

Gramsci tells us that the way to overcome cultural hegemony is by creating a new culture that is not based on the values of the ruling class. A counter-culture, if you like.

So, what are the counter-hegemonic narratives that we can begin to embrace? What would a mind and soul not infiltrated by growth look like? There is much to learn from indigenous cultures on this topic. As Jeff Sparrow highlights in his book, Crimes Against Nature, First Nation Australians found paid labour to be antithetical to their egalitarian lifestyles:

“Today, we take the wages system for granted. It appears normal, almost eternal, since we can barely conceive of an alternative. It did not seem normal to pre-colonial people. In Australia, as elsewhere in the world, they found capitalist practices utterly horrifying…. Indigenous people, accustomed to an egalitarian ethos and to work carried out for the collective good, saw the authority exerted by employers as tyranny. As late as 1888, a churchman complained of the difficulty he had in persuading Indigenous people that one man was innately better than another, that a certain individual, by virtue of his possessions, mandated obedience from his fellows…. Indigenous people did not despise wage labour primarily because of the effort that it entailed. Rather, they thought the work demanded by capitalists stripped life of its humanity.”

Furthermore, First Nations people lived with the rhythms of nature, not the industrial workday, and there was no private land ownership, they had the wisdom to know that “… you are undone if you once forget that the fruits of the earth belong to us all, and the earth itself to nobody” (Jean-Jacques Rousseau).

There are many examples of counter-hegemonic narratives arising more recently too. The following list is skewed more towards examples from the global North because the global North represents the vast majority of the over-consumption and is therefore where cultural change is most needed. Such examples include:

  • Those people, like the Futuresteaders and others who practice voluntary simplicity and frugal abundance, who appreciate the simple things in life, and find happiness in what they have rather than what they want. Seeking only ‘enough’ and not ‘more’ represents an affront to the dominant culture of dreams of the future being materially greater than today. This point is relevant only to those whose needs are already met. Of course, those who are living in conditions of deprivation should have access to ‘more’, until they too have ‘enough’.
  • People who choose to spend their time doing work that is traditionally undervalued and lacking in both career trajectory and pay increases, but is socially valuable, forgoing future surpluses (think of the stay-at-home parents, childcare workers, teachers, nurses, carers, small farmers, those who work part-time voluntarily, and those who volunteer their time to worthy but under-funded causes).
  • The move towards minimalism which seeks to value time and non-material items over ‘the grind’ and the accumulation of things as a reward for hard work. The Tiny House Movement shows us that it is possible to enjoy living with less, including the freedom of a smaller mortgage.
  • The tang ping (lying flat) movement in China and quiet quitting in the U.S.A. are taking back our right to be humans, not simply workers who devote more time than they would like to paid labour.
  • Anyone advocating for job guarantees, enabling anyone who wants to work to do so. Job guarantees seek to remove the artificial scarcity of employment we see today, where the threat of joblessness looms ever large and we constantly need to better ourselves so that we can compete for work. Those who advocate for a Universal Basic Income – an unconditional liveable wage for all – are fighting to remove the need for waged employment at all.
  • People organising for the community rather than the individual are prioritising others over their own interests, giving up the opportunity to build their own CVs in favour of the greater good, and there are some wonderful examples of such union building here, here and here.
  • The move towards a 4-day work week challenges the dominant narrative that more time at work is better.
  • The Nap Ministry and the related manifesto Rest Is Resistance empowers us to value rest over productivity.
  • The many activists calling out the harm caused by the carbon-intensive lifestyles revered by the dominant culture, such as Greta Thunberg (who beautifully articulated in her book, The Climate Book, that “we all have a responsibility to find quick ways of making that [extremely high-emitting] lifestyle socially unacceptable”), activists who block private jets, people promoting going flight free, and those seeking to reduce the dominance of cars on our streets. For these people, simply having the means to live a materially intensive lifestyle – regardless of the hard work involved in acquiring those means – isn’t enough to justify the harm it causes.
  • The locals of the Greek Island Ikaria, who do things in their own time, not that of the industrial workday. This fascinating paper describes “people arriving to appointments in ‘Ikarian time’, that is, a ‘few hours late’ or shopkeepers telling bewildered tourists that ‘the shop will open when it is time to open’”.
  • Co-operative housing, community land trusts and Vienna’s enviable form of social housing show us that there are other ways of providing a community’s housing and land needs that don’t rely on private ownership.

There are, of course, many other wonderful counter-culture examples beyond this short list – this is merely scratching the surface – but the point is that we need to advance these, and those of the same theme, until they become the leading narrative.

Unpicking the dominant, growth-based worldview will mean closely analysing the stories we have been told (and who those stories might serve), and bravely and courageously assessing whether all of this growth really does bring us ‘the good life’. We will likely find that we can achieve ‘a good life’ (that is, harmony with ourselves, our community, and the physical world) by living simpler but more meaningful lives. Perhaps we will even come to realise the very wise words of English writer, Alan Watts: “the meaning of life is just to be alive. It is so plain and so obvious and so simple. And yet, everybody rushes around in a great panic as if it were necessary to achieve something beyond themselves”. The way that growth manifests in our minds, our thoughts, our dreams, and our souls is important to consider because if we can create a culture of sufficiency, we will have found the key to systemic change and avoiding ecological catastrophe. I’m sure we can all agree that this is a worthy task indeed.

IN THE CULTURE OF HUNGRY GHOSTS

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By Dylan Charles

Source: Waking Times

“No society can understand itself without looking at its shadow side.” ― Gabor Maté, In the Realm of Hungry Ghosts: Close Encounters with Addiction

Something wicked bubbles just beneath the surface of the collective conscience. Our society is rife with corruption, predation, perversion, over-consumption, violence, addiction and so much more. Somehow enough is never enough, as if the driving force behind human existence is pure want.

This is not true, though, for we know that spiritually well beings are content beings, looking no further than the present moment’s blessings for satisfaction. We don’t have an inherent need for want. Want is a symptom, not the condition. It’s something that enters when the spirit is untended to.

It must then be a spiritual illness which plagues society. Something secretly driving so many of us mad with insatiable desire for sensation and objects. Unforgiving cravings that manifest in any way imaginable, from sex, to money, to food, to power and even in the need to be perfect. It’s a war against the self, waged unconsciously by the self. A below subconscious campaign of self-annihilation.

There are no contemporary metaphors to understand this kind of emptiness. The void just is. And since the void is so rarely acknowledged and so rarely looked at deeply, it sits in the shadows driving us mad, steering with impulse.

In Chinese Buddhist philosophy, though, there is a story that fits. The hungry ghost.

“In Chinese Buddhist teachings, “hungry ghosts are unable to take in or assimilate what they desperately need. The problem lies in their constricted throats — which cannot open for nourishment. They wander aimlessly in search of relief that is not forthcoming.”” [Source]

Interestingly, according to some of its origin myths, the hungry ghost was born out an act of cruelty. In many of the stories, it is a wealthy man’s wife who did some terrible thing to a monk, and when she eventually dies her spirit takes the form of the hungry ghost, forever lurking in purgatory, unable to ever fill its distorted belly and therefore always needing and wanting more.

The hungry ghost, then, is an expression of karma.

Hungry ghosts are the demon-like creatures described in Buddhist, Taoist, Hindu, Sikh, and Jain texts as the remnants of the dead who are afflicted with insatiable desire, hunger or thirst as a result of bad deeds or evil intent carried out in their life times. [Source]

In the realm of hungry ghosts, a deep drama between the ego and the ghost plays out ad infinitum. It’s an interplay that feeds the ego just enough for it to survive, so that in turn the ego can feed the hungry ghost. A dead-end cul-de-sac of sorts. A looping projection of one of our worst human vulnerabilities.

“The work of the ghost does not want to completely destroy its prey. Having fed off the other through dissociative trajectories of turbulence, the ego again becomes more robust. The hungry ghost now has, as companion and source of nurture, a replenished ego on which internal feeding may resume inside the space of erasure until the plenitude of the ghost-within again permeates the intersubjective.” ~  Nick Totton, Psychoanalysis and the Paranormal: Lands of Darkness

Spiritually healthy people understand their cravings for what they, expressions of innumerable forms of pain. Manifestations of the suffering caused by disconnection from the self, and from nature. And the self is nature. There really is no distinction between the two. The illusion is of separateness.

The ghosts are there to remind us that our real work is transmuting our suffering and cruelty into resilience and compassion. It’s not enough to numb the pain, it must be used to our advantage, for our growth, to serve as a catalyst for transformation, and to provide a chrysalis in which the transformation can take place.

“We are social beings. When we feel disconnected or alienated, we experience pain. Addiction, depression, anger, and violence are different ways we react to pain. To heal our society we must heal the emotional wounds.” ~Chris Agnos

Few understand this more clearly than Dr. Gabor Maté, whose work with drug addicts has transformed our understanding of what it means to be stuck in the realm of hungry ghosts.

FILMMAKER REVEALS THE TRUTH ABOUT SUBLIMINAL MESSAGES

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By Dylan Charles

Source: Waking Times

We’re all being conditioned to think and believe certain things without any rational explanation through subliminal messaging in advertising, music, film, television, political propaganda, and military psychological operations.

Considering the definition of the word subliminal – ‘existing or functioning below the threshold of consciousness’ – it is easy to downplay the power of this brainwashing technique because most people are not consciously aware that it is happening, yet, it is affecting their lives. Once you realize that subliminal messaging is real and start to pay attention, it becomes much easier to recognize the we are, indeed, all being conditioned to behave a certain way, to want certain things, and to believe in ideas, without being able to rationally explain why.

Below is a short video in which Jeff Warrick, the director of Programming the Nation (2011), offers his take on the truth about subliminal messaging. Warrick shares a few examples of messages embedded within ads, which are not likely to be seen consciously, but are admitted into the subconscious mind.

A common response to this type of revealing information is skepticism and disbelief that sexual innuendos or random words embedded in pictures or film will not impact a person’s willingness to buy a product.

Although it is a common assumption that sex sells because for most people it is associated with feelings of pleasure, excitement, enjoyment or even love, subliminal messaging is about much more than helping advertisers sell more product. These messages are designed to have an impact on general consumer behavior and affect people’s life patterns, thus molding society as a whole, creating and captivating more and more receptive consumers.

When bombarded with subliminal messaging, the mind is likely to trigger emotions, memories or feelings, without a person’s conscious recognition of why they feel a certain way. A person may not consciously realize why they start to become more attracted to certain behaviors, lifestyles or products, but they are more likely to succumb to the attraction.

“..subliminal ads are used as a technique not only to increase sales but is also used to divert youth and involve them in such type of behaviour which is only hazardous to the consumer.” ~ (Impact of Subliminal Messaging in TV Advertisements on Consumer Behaviour – A Case Study of Youth in Kashmir Province of J&K, Blue Ocean Research Journals, source)

Are subliminal messages contributing to a variety of economic, social, and political problems currently present in our culture, such as over-competitiveness, low self-esteem, obesity, over-consumption and debt? There are many examples that support this idea and demonstrate that subliminal messaging, over time, can have a powerful impact.

Take, for instance, advertising to women. If you look at any variety of ads that are targeted at women ages 18-35, an overwhelming majority will personify that women and girls should be thin, wear lots of makeup, style their hair in certain ways, and, of course, look very sexy. It almost appears as though it is the advertisers’ job to make young women feel bad about themselves.

See the following example of women in advertising in the video below:

Other examples are films such as the Rambo series of the 1980’s and the more resent American Sniper, which glorify mindless military self-sacrifice, torture and violence. They romanticize obedience to authority and unquestioning loyalty to a war-mongering government.

“‘American Sniper’ lionizes the most despicable aspects of U.S. society—the gun culture, the blind adoration of the military, the belief that we have an innate right as a “Christian” nation to exterminate the “lesser breeds” of the earth, a grotesque hypermasculinity that banishes compassion and pity, a denial of inconvenient facts and historical truth, and a belittling of critical thinking and artistic expression.” – Chris Hedges

Below is the complete documentary by Jeff Warrick, Programming the Nation, that offers a full history behind subliminal message. In the film, Warrick examines if subliminal messaging and other subconscious techniques have conditioned the United States public to become one of the highest consuming nations in the world, accounting for about 25 percent use of the worlds natural resources even though its populace makes up less than 5 percent of the global population.

The Fourth Turn, Turn, Turn

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By Charles Hugh Smith

Source: Of Two Minds

The cycles of The Fourth Turning, Fischer and Turchin are all in alignment at this point in history..

The 1997 book The Fourth Turning: An American Prophecy proposed a cyclical pattern of four 20-year generations which culminate in a national crisis every 80 years. The book identifies these dates as Fourth Turnings: 1781 (Revolutionary War), 1861 (Civil War) and 1941 (global war). add 80 years and voila, 2021.

I use the term Fourth Turning generically to describe an existential crisis that decisively changes the course of national identity and history.

In other words, we don’t have to accept the book’s theory of generational dynamics to accept an 80-year cycle. There are other causal dynamics in play that also tend to cycle: the credit (Kondratieff) cycle, for example.

While each of the previous existential crises were resolved positively, positive outcomes are not guaranteed: dissolution and collapse are also potential outcomes.

David Hackett Fischer’s book The Great Wave: Price Revolutions and the Rhythm of History proposes another cycle: humans expand their numbers and consumption until they’ve exploited and depleted all available resources.

As resources become scarce, societies and economies unravel as humans do not respond well to rising prices generated by scarcities.

The unraveling continues until consumption is realigned with the resources available. In the past this meant either a mass die-off that drastically reduced human numbers and consumption (for example, The Black Plague), a decline in fertility that slowly reduced population to fit resources, mass migration to locales with more resources or the discovery and exploitation of a new scalable energy source that enabled a new cycle of rising consumption.

The 14th century Black Death reduce Europe’s population by roughly 40%, enabling depleted forests to regrow and depleted agricultural land to restore fertility.

Once the human population regained its numbers and consumption in the 17th century, wood was once again under pressure as the key source of energy, shipbuilding, housing, etc.

The development of steam power and the technologies of mining enabled the exploitation of coal, which soon replaced wood as the primary energy source.

Oil and natural gas added to the energy humans could tap, followed (at a much more modest level) by nuclear power. Despite gargantuan investments, the recent push to develop solar and wind energy has yielded very modest results, as globally these sources provide about 5% of total energy consumption. (See chart below)

It’s self-evident that despite breezy claims of endless expansion of consumption, the global human population has now exceeded the resources available for practical extraction. Energy, fresh water, wild fisheries and fertile soils have all been exploited and the easy/cheap-to-extract resources have been depleted.

(The chart below of global CO2 emissions is a proxy for energy / resource consumption.)

So once again it’s crunch-time: either we proactively reduce consumption to align with available resources, or Nature will do it for us via scarcities.

Peter Turchin proposed another socio-economic cycle of 50 years in his book Ages of Discord: in the integrative stage, people find reasons to cooperate. In the disintegrative stage at the end of the cycle, people no longer find much common ground or reasons to cooperate. Political, social and financial extremes proliferate, culminating in a rolling crisis.

In Turchin’s analysis, the previous 50-year age of discord began around 1970, and the current era of discord began in 2020. Those who lived through the domestic terrorism, urban decay, stagflation and political/social/legal crises of the 1970s recall how inter-related crises dominated the decade.

In my analysis, the last period of discord in the 1970s was “saved” by the supergiant oil fields discovered in the 60s coming online in the late 1970s and early 1980s. That oil enabled a 40-year boom which is now ending, with no new scalable source of energy available to replace oil, much less enable an expansion of consumption.

In other words, the cycles of The Fourth Turning, Fischer and Turchin are all in alignment at this point in history. We have proliferating political, social and financial extremes and a forced transition to lower consumption to align with declining energy.

Turn, turn, turn. Right when we need to cooperate on transforming a high-consumption, bubble-dependent “waste is growth” Landfill Economy to declining consumption / Degrowth, we’re beset by discord and demographic pressures, as the promises made to the elderly back when it was expected that there would always be 5 workers per retiree cannot possibly be kept now that the worker-retiree ratio is 2-to-1 and there are no limits on healthcare spending for the elderly.

Humans are happy to expand their numbers and consumption and much less happy to consume less. They tend to start revolutions and wars in vain attempts to secure enough resources to maintain their profligate consumption and expansion.

Today’s extremes of wealth and income inequality are optimized to spark political discord and revolts. The wealthiest 20% will be able to pay higher prices, but the bottom 40% will not. The middle 40% will find their disposable income, i.e. their income left over after paying for essentials, will drop to near-zero.

When 80% of the populace are crunched financially, revolutions and the overthrow of governments follow.

As I’ve outlined in previous posts, global inequalities are widening as the Core exploits its built-in advantages at the expense of the vulnerable Periphery.

Core nations will be much better able to maintain their consumption at the expense of the Periphery nations, which will experience sharp declines in purchasing power and consumption.

Previous Fourth Turnings have been resolved one way or another within 5 to 7 years. If this Turning began in 2020, we can expect resolution by 2025 – 2027.

As I explained in my book Global Crisis, National Renewal, those nations that embrace Degrowth will manage the transition, while those that cling to the endless-expansion, bubble-dependent Waste Is Growth model will fail.

This is why I keep talking about making Plans A, B and C to preserve optionality and reduce financial commitments and consumption now rather than passively await crises over which we will have little direct control.

As I’ve endeavored to explain, those anticipating decades of time to adjust are overlooking the systemic fragilities of the current global financial/supply systems. Tightly bound systems of interconnected dependency chains have been optimized to work perfectly in an era of expansion. They’re not optimized to gradually adjust to contraction; they’re optimized to break and trigger domino-like breakdowns in interconnected chains.

We don’t control these macro-trends, we only control our response.