Institutional Thinking – The Matrix, 1984 and The Allegory of The Cave

I saw this and thought it would be a perfect follow up to my last post. Thanks Ethan, and Waking Times for all the awesome information you put out there. (groovy picture below from google images). Keep in mind this was written around 380 B.C. so sadly, it’s safe to say enlightenment seems very slow in coming to the collective we. Does mankind really prefer to look at the shadows rather than look up at the light of the sun?

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Ethan ‘Indigo’ Smith, Contributor
Waking Times

Some philosophical work is so profound as to be influential for thousands of years. Plato’s ‘The Republic‘ is one such series of dialogues. It explains and explores the relationship between state institutions and individuals, and has provided humanity with lessons in politics, philosophy and individual enlightenment since it was penned some two thousand years ago.

One of the central dialogues in The Republic is called the Allegory of the Cave. The lessons the Allegory of the Cave provides to today’s world are numerous, and its depiction of our insidious societal structure is extremely accurate and insightful — despite often going unacknowledged as such.  Through its exploration of our political outer states, it also explores our psychological inner state as well.

The Allegory of The Cave proposes that what people take to be ‘reality’ in total is only a partial reality, or an all out illusion.  As is all similar philosophy, the allegory is layered, but it is partially about breaking from mainstream thinking and seeking individual knowledge; the ascension of  perspective; being in a cave and coming out of a cave. It’s about how we can ascend from the bottom to stand face-to-face with the golden Sun.

Socrates begins:  “Let me show you in a figure how far our nature is enlightened or unenlightened Behold! Human beings living in an underground cave”.

The 4 Characters of the Cave

In the Allegory there are four character types.  Most people are chained, forced to watch images on a cave wall. Some however, the second character type, are unchained. They need no force; they are so transfixed with the imagery on the wall that the shadows are all they care about, and remain in the cave by choice. The images are cast on the wall by the third character type, the captors, who use a fire behind them to produce various shadows, to keep the prisoners entertained. The prisoners interpret the shadows and whatever noises are made as reality in total, for it is all they know. The fourth character type is the freed prisoner.

The narrative of The Cave hypothesizes what happens after the prisoner is released from the false imagery to which his society is subjected. In the film The Matrix, Neo is the freed prisoner; in 1984, Winston Smith dreams of being the freed prisoner.

The Freed Prisoner

The story of the freed prisoner goes that, after initial shock and distress, the prisoner learns to distinguish between reality and shadows, and sees the fire producing the shadows. When exiting the cave, he is first blinded by the light but eventually learns the basics of nature. He learns what is real, and what is shadow and reflection. He learns of Earth and Water and that all is dependent on the Sun, seasons and all life. After learning of the true reality outside the cave, free of the false images of his captors, the prisoner is inclined to return and inform those still confined to the cave of their present predicament… with unexpected results.

Similarly, the story of 1984 by George Orwell  takes place within an imagined dystopian future;  the allegorical cavern. The Telescreen, which constantly transmits as well as oversees, is equivalent to the shadows on the cave wall cast by the unseen captors, the Inner Party. Most people in 1984 are Proles; they are equivalent to the people chained in the cave, forced to accept false imagery as their reality. They have been prisoners their whole lives and do not notice the fact they are chained. The Outer party are the unchained, remaining totally transfixed on the party line told by the Telescreen. They are so loyal to the imagery and  narrative created by their captors that they will believe whatever they are shown, rather than observe for themselves. They will believe two plus two is five, as the saying goes, as long as it is presented as such on the Telescreen.

In the  dystopian world of  The Matrix, the same futuristic Allegory of The Cave is again explored. Neo is freed and seeks to free the others, and encounters the same archetypes and challenges.

Moreover the return of the freed prisoner can also be related to the ‘return of the prophet’ described in many theological constructs.

The Freed and the Scorned

The experience of the freed prisoner who returns to the Cave to free his fellow captors  is depicted in all three narratives; the Allegory of the Cave, 1984, and The Matrix.

In 1984  Emmanuel Goldstein (Emmanuel = God is with us, Goldstein = gold rock)  is a character who figuratively left the cave, or understood the Inner Party’s images were lies and attempted to get others to understand the institutional lies. Emmanuel is the supposed leader of the elusive Brotherhood in 1984, and is scorned, even hated by society. His attempt to enlighten his community to its captivity is met with disbelief,  resistance and scorn.

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The character of Winston Smith in 1984 is that of a person who attempts to leave the cave. He is privy to certain Inner Party lies and begins to question the Inner Party line  and seek alternate facts and perceptions. Winston’s end is not a happy one; akin to the return of the prisoner hypothesized in The Allegory of The Cave, he  attempts to leave the cave only to be shut in and beaten down – made to hold the party line by both prisoners and captors alike.

Similarly, today, individuals can transmute from dull repetitive ‘thought’ into ascended golden thinking, but as our minds are freed, one at a time, we ultimately find that our broader society is embedded with a series of norms and structures – of Matrices and Caves – that perpetuate false imagery, preserving the status quo from the ‘threat’ of  individual thinking.

Individuals and Institutions

Some fictional literature is so profound as to be relevant for decades (and centuries) and serves to expand humanity’s language and thought; its understanding of itself. George Orwell’s  1984 is one such literary work. It is a post WWII interpretation of the relationship between individuals and institutions, using the archetypal Allegory of the Cave.

The Allegory of the Cave, 1984 and The Matrix contain corresponding layers. Each explores a diabolical form of societal control; the control of thought through the presentation of selective information and images,  in combination with physical constraints of  strict surveillance and imprisonment. Sound familiar? In fact, the original title of 1984 was proposed as The Last Man in Europe. Certainly that is the way many of us feel – as if we are the last lone person – when we first become aware of lies and partial-truths that are presented as reality by those in control, and accepted in totality by seemingly everyone else.

George Orwell’s 1984 spawned new language for age-old structures of manipulation presented in the Allegory of the cave – the word “Orwellian” being one among many. This all-encompassing term is reflective of lies made to be truths, unlimited institutional surveillance, and logic so distorted as to not only convince the masses that two plus two equal five, but that war is peace, freedom is slavery, ignorance is strength; and also to deny the very basic elements of nature… Just as we do today.

In reality, individual ignorance is strength to institutions. Everyone has their own personal caves and we are all figuratively held in larger societal caverns. Coming up with your own questions is the way get out of the cave and gain enlightenment. Questioning what seems like a lie, or an illusion in the cave, is the first step outside the cave.

The solid world exists, its laws do not change. Stones are hard, water is wet, objects unsupported fall toward the earth’s center. With the feeling that he was speaking to… and setting forth an important axiom, he wrote: “Freedom is the freedom to say that two plus two make four. If that is granted, all else follows”. ~  George Orwell’s 1984

Ethan Discusses ‘The Allegory of The Cave’ on Aquarian Radio

Click here  to listen to  Ethan discussing the Allegory of the Cave, and much more, with Janet and Sasha on the Planetary Oligarchy series (presented by Aquarian Radio).

About the Author

Activist, author and Tai Chi teacher Ethan Indigo Smith was born on a farm in Maine and lived in Manhattan for a number of years before migrating west to Mendocino, California. Guided by a keen sense of integrity and humanity, Ethan’s work is both deeply connected and extremely insightful, blending philosophy, politics, activism, spirituality, meditation and a unique sense of humour.

Ethan’s publications include:

For more information, visit Ethan on Facebook. (I follow him and enjoy his posts).

This article is offered under Creative Commons license. It’s okay to republish it anywhere as long as attribution bio is included and all links remain intact.

Beyond Left & Right: Escaping the Matrix

WIKI-Matrix-01

The defining dramatic moment in the film The Matrix occurs just after Morpheus invites Neo to choose between a red pill and a blue pill. The red pill promises “the truth, nothing more.” Neo takes the red pill and awakes to reality – something utterly different from anything Neo, or the audience, could have expected. What Neo had assumed to be reality turned out to be only a collective illusion, fabricated by the Matrix and fed to a population that is asleep, cocooned in grotesque embryonic pods. In Plato’s famous parable about the shadows on the walls of the cave, true reality is at least reflected in perceived reality. In the Matrix world, true reality and perceived reality exist on entirely different planes.

The story is intended as metaphor, and the parallels that drew my attention had to do with political reality. This article offers a particular perspective on what’s going on in the world – and how things got to be that way – in this era of globalization. From that red-pill perspective, everyday media-consensus reality – like the Matrix in the film – is seen to be a fabricated collective illusion. Like Neo, I didn’t know what I was looking for when my investigation began, but I knew that what I was being told didn’t make sense. I read scores of histories and biographies, observing connections between them, and began to develop my own theories about roots of various historical events. I found myself largely in agreement with writers like Noam Chomsky and Michael Parenti, but I also perceived important patterns that others seem to have missed.

When I started tracing historical forces, and began to interpret present-day events from a historical perspective, I could see the same old dynamics at work and found a meaning in unfolding events far different from what official pronouncements proclaimed. Such pronouncements are, after all, public relations fare, given out by politicians who want to look good to the voters. Most of us expect rhetoric from politicians, and take what they say with a grain of salt. But as my own picture of present reality came into focus, “grain of salt” no longer worked as a metaphor. I began to see that consensus reality – as generated by official rhetoric and amplified by mass media – bears very little relationship to actual reality. “The matrix” was a metaphor I was ready for.

In consensus reality (the blue-pill perspective) “left” and “right” are the two ends of the political spectrum. Politics is a tug-of-war between competing factions, carried out by political parties and elected representatives. Society gets pulled this way and that within the political spectrum, reflecting the interests of whichever party won the last election. The left and right are therefore political enemies. Each side is convinced that it knows how to make society better; each believes the other enjoys undue influence; and each blames the other for the political stalemate that apparently prevents society from dealing effectively with its problems.This perspective on the political process, and on the roles of left and right, is very far from reality. It is a fabricated collective illusion. Morpheus tells Neo that the Matrix is “the world that was pulled over your eyes to hide you from the truth…. As long as the Matrix exists, humanity cannot be free.” Consensus political reality is precisely such a matrix. Later we will take a fresh look at the role of left and right, and at national politics. But first we must develop our red-pill historical perspective. I’ve had to condense the arguments to bare essentials; please see the annotated sources at the end for more thorough treatments of particular topics.

Imperialism and the Matrix

From the time of Columbus to 1945, world affairs were largely dominated by competition among Western nations seeking to stake out spheres of influence, control sea lanes, and exploit colonial empires. Each Western power became the core of an imperialist economy whose periphery was managed for the benefit of the core nation. Military might determined the scope of an empire; wars were initiated when a core nation felt it had sufficient power to expand its periphery at the expense of a competitor. Economies and societies in the periphery were kept backward – to keep their populations under control, to provide cheap labour, and to guarantee markets for goods manufactured in the core. Imperialism robbed the periphery not only of wealth but also of its ability to develop its own societies, cultures, and economies in a natural way for local benefit.

The driving force behind Western imperialism has always been the pursuit of economic gain, ever since Isabella commissioned Columbus on his first entrepreneurial voyage. The rhetoric of empire concerning wars, however, has typically been about other things – the White Man’s Burden, bringing true religion to the heathens, Manifest Destiny, defeating the Yellow Peril or the Hun, seeking lebensraum, or making the world safe for democracy. Any fabricated motivation for war or empire would do, as long as it appealed to the collective consciousness of the population at the time. The propaganda lies of yesterday were recorded and became consensus history – the fabric of the matrix.

While the costs of territorial empire (fleets, colonial administrations, etc.) were borne by Western taxpayers generally, the profits of imperialism were enjoyed primarily by private corporations and investors. Government and corporate elites were partners in the business of imperialism: empires gave government leaders power and prestige, and gave corporate leaders power and wealth. Corporations ran the real business of empire while government leaders fabricated noble excuses for the wars that were required to keep that business going. Matrix reality was about patriotism, national honour, and heroic causes; true reality was on another plane altogether: that of economics.Industrialisation, beginning in the late 1700s, created a demand for new markets and increased raw materials; both demands spurred accelerated expansion of empire. Wealthy investors amassed fortunes by setting up large-scale industrial and trading operations, leading to the emergence of an influential capitalist elite. Like any other elite, capitalists used their wealth and influence to further their own interests however they could. And the interests of capitalism always come down to economic growth; investors must reap more than they sow or the whole system comes to a grinding halt.

Thus capitalism, industrialisation, nationalism, warfare, imperialism – and the matrix – coevolved. Industrialised weapon production provided the muscle of modern warfare, and capitalism provided the appetite to use that muscle. Government leaders pursued the policies necessary to expand empire while creating a rhetorical matrix, around nationalism, to justify those policies. Capitalist growth depended on empire, which in turn depended on a strong and stable core nation to defend it. National interests and capitalist interests were inextricably linked – or so it seemed for more than two centuries.

World War II and Pax Americana

1945 will be remembered as the year World War II ended and the bond of the atomic nucleus was broken. But 1945 also marked another momentous fission – breaking of the bond between national and capitalist interests. After every previous war, and in many cases after severe devastation, European nations had always picked themselves back up and resumed their competition over empire. But after World War II, a Pax Americana was established. The US began to manage all the Western peripheries on behalf of capitalism generally, while preventing the communist powers from interfering in the game. Capitalist powers no longer needed to fight over investment realms, and competitive imperialism was replaced by collective imperialism (see sidebar below). Opportunities for capital growth were no longer linked to the military power of nations, apart from the power of America.

In his  Killing Hope: U.S. Military and CIA Interventions Since World War II  (see recommended reading), William Blum chronicles hundreds of significant covert and overt interventions, showing exactly how the US carried out its imperial management role.In the postwar years matrix reality diverged ever further from actual reality. In the postwar matrix world, imperialism had been abandoned and the world was being “democratised”; in the real world, imperialism had become better organised and more efficient. In the matrix world the US “restored order,” or “came to the assistance” of nations which were being “undermined by Soviet influence”; in the real world, the periphery was being systematically suppressed and exploited. In the matrix world, the benefit was going to the periphery in the form of countless aid programs; in the real world, immense wealth was being extracted from the periphery.

Growing glitches in the matrix weren’t noticed by most people in the West, because the postwar years brought unprecedented levels of Western prosperity and social progress. The rhetoric claimed progress would come to all, and Westerners could see it being realised in their own towns and cities. The West became the collective core of a global empire, and exploitative development led to prosperity for Western populations, while generating immense riches for corporations, banks, and wealthy capital investors.

Glitches in the Matrix, Popular Rebellion, and Neoliberalism

The parallel agenda of Third-World exploitation and Western prosperity worked effectively for the first two postwar decades. But in the 1960s large numbers of Westerners, particularly the young and well educated, began to notice glitches in the matrix. In Vietnam imperialism was too naked to be successfully masked as something else. A major split in American public consciousness occurred, as millions of anti-war protesters and civil-rights activists punctured the fabricated consensus of the 1950s and declared the reality of exploitation and suppression both at home and abroad. The environmental movement arose, challenging even the exploitation of the natural world.

In Europe, 1968 joined 1848 as a landmark year of popular protest. These developments disturbed elite planners. The postwar regime’s stability was being challenged from within the core – and the formula of Western prosperity no longer guaranteed public passivity. A report published in 1975, the Report of the Trilateral Task Force on Governability of Democracies, provides a glimpse into the thinking of elite circles. Alan Wolfe discusses this report in Holly Sklar’s eye-opening Trilateralism (see recommended reading). Wolfe focuses especially on the analysis Harvard professor Samuel P. Huntington presented in a section of the report entitled “The Crisis of Democracy.” Huntington is an articulate promoter of elite policy shifts, and contributes pivotal articles to publications such as the Council on Foreign Relations’s Foreign Affairs (see recommended reading).

Huntington tells us that democratic societies “cannot work” unless the citizenry is “passive.” The “democratic surge of the 1960s” represented an “excess of democracy,” which must be reduced if governments are to carry out their traditional domestic and foreign policies. Huntington’s notion of “traditional policies” is expressed in a passage from the report: To the extent that the United States was governed by anyone during the decades after World War II, it was governed by the President acting with the support and cooperation of key individuals and groups in the executive office, the federal bureaucracy, Congress, and the more important businesses, banks, law firms, foundations, and media, which constitute the private sector’s ‘Establishment’.

In these few words Huntington spells out the reality that electoral democracy has little to do with how America is run, and summarises the kind of people who are included within the elite planning community. Who needs conspiracy theories when elite machinations are clearly described in public documents like these?

Besides failing to deliver popular passivity, the policy of prosperity for Western populations had another downside, having to do with Japan’s economic success. Under the Pax Americana umbrella, Japan had been able to industrialise and become an imperial player – the prohibition on Japanese rearmament had become irrelevant. With Japan’s then-lower living standards, Japanese producers could undercut prevailing prices and steal market share from Western producers. Western capital needed to find a way to become more competitive on world markets, and Western prosperity was standing in the way. Elite strategists, as Huntington showed, were fully capable of understanding these considerations, and the requirements of corporate growth created a strong motivation to make the needed adjustments – in both reality and rhetoric.

If popular prosperity could be sacrificed, there were many obvious ways Western capital could be made more competitive. Production could be moved overseas to low-wage areas, allowing domestic unemployment to rise. Unions could be attacked and wages forced down, and people could be pushed into temporary and part-time jobs without benefits. Regulations governing corporate behaviour could be removed, corporate and capital-gains taxes could be reduced, and the revenue losses could be taken out of public-service budgets. Public infrastructures could be privatised, the services reduced to cut costs, and then they could be milked for easy profits while they deteriorated from neglect.

These are the very policies and programs launched during the Reagan-Thatcher years in the US and Britain. They represent a systematic project of increasing corporate growth at the expense of popular prosperity and welfare. Such a real agenda would have been unpopular, and a corresponding matrix reality was fabricated for public consumption. The matrix reality used real terms like “deregulation,” “reduced taxes,” and “privatisation,” but around them was woven an economic mythology. The old, failedlaissez-faire doctrine of the 1800s was reintroduced with the help of Milton Friedman’s Chicago School of economics, and “less government” became the proud “modern” theme in America and Britain. Sensible regulations had restored financial stability after the Great Depression, and had broken up anti-competitive monopolies such as the Rockefeller trust and AT&T. But in the new matrix reality, all regulations were considered bureaucratic interference. Reagan and Thatcher preached the virtues of individualism, and promised to “get government off people’s backs.” The implication was that everyday individuals were to get more money and freedom, but in reality the primary benefits would go to corporations and wealthy investors.

The academic term for laissez-faire economics is “economic liberalism,” and hence the Reagan-Thatcher revolution has come to be known as the “neoliberal revolution.” It brought a radical change in actual reality by returning to the economic philosophy that led to sweatshops, corruption, and robber-baron monopolies in the nineteenth century. It brought an equally radical change in matrix reality – a complete reversal in the attitude that was projected regarding government. Government policies had always been criticised in the media, but the institution of government had always been respected – reflecting the traditional bond between capitalism and nationalism. With Reagan, we had a sitting president telling us that government itself was a bad thing. Many of us may have agreed with him, but such a sentiment had never before found official favour. Soon, British and American populations were beginning to applaud the destruction of the very democratic institutions that provided their only hope of participation in the political process.

Globalisation and World Government

The essential bond between capitalism and nationalism was broken in 1945, but it took some time for elite planners to recognise this new condition and to begin bringing the world system into alignment with it. The strong Western nation state had been the bulwark of capitalism for centuries, and initial postwar policies were based on the assumption that this would continue indefinitely. The Bretton Woods financial system (the IMF, World Bank, and a system of fixed exchange rates among major currencies) was set up to stabilise national economies, and popular prosperity was encouraged to provide political stability. Neoliberalism in the US and Britain represented the first serious break with this policy framework – and brought the first visible signs of the fission of the nation-capital bond.

The neoliberal project was economically profitable in the US and Britain, and the public accepted the matrix economic mythology. Meanwhile, the integrated global economy gave rise to a new generation of transnational corporations, and corporate leaders began to realise that corporate growth was not dependent on strong core nation-states. Indeed, Western nations – with their environmental laws, consumer-protection measures, and other forms of regulatory “interference” – were a burden on corporate growth. Having been successfully field tested in the two oldest “democracies,” the neoliberal project moved onto the global stage. The Bretton Woods system of fixed rates of currency exchange was weakened, and the international financial system became destabilising, instead of stabilising, for national economies. The radical free-trade project was launched, leading eventually to the World Trade Organisation. The fission that had begun in 1945 was finally manifesting as an explosive change in the world system.

The objective of neoliberal free-trade treaties is to remove all political controls over domestic and international trade and commerce. Corporations have free rein to maximise profits, heedless of environmental consequences and safety risks. Instead of governments regulating corporations, the WTO now sets rules for governments, telling them what kind of beef they must import, whether or not they can ban asbestos, and what additives they must permit in petroleum products. So far, in every case where the WTO has been asked to review a health, safety, or environmental regulation, the regulation has been overturned.

Most of the world has been turned into a periphery; the imperial core has been boiled down to the capitalist elite themselves, represented by their bureaucratic, unrepresentative, WTO world government. The burden of accelerated imperialism falls hardest outside the West, where loans are used as a lever by the IMF to compel debtor nations such as Rwanda and South Korea to accept suicidal “reform” packages. In the 1800s, genocide was employed to clear North America and Australia of their native populations, creating room for growth. Today, a similar program of genocide has apparently been unleashed against sub-Saharan Africa. The IMF destroys the economies, the CIA trains militias and stirs up tribal conflicts, and the West sells weapons to all sides. Famine and genocidal civil wars are the predictable and inevitable result. Meanwhile, AIDS runs rampant while the WTO and the US government use trade laws to prevent medicines from reaching the victims.

As in the past, Western military force will be required to control the non-Western periphery and make adjustments to local political arrangements when considered necessary by elite planners. The Pentagon continues to provide the primary policing power, with NATO playing an ever-increasing role. Resentment against the West and against neoliberalism is growing in the Third World, and the frequency of military interventions is bound to increase. All of this needs to be made acceptable to Western minds, adding a new dimension to the matrix.

In the latest matrix reality, the West is called the “international community,” whose goal is to serve “humanitarian” causes. Bill Clinton made it explicit with his “Clinton Doctrine,” in which (as quoted in the Washington Post) he solemnly promised, “If somebody comes after innocent civilians and tries to kill them en masse because of their race, their ethnic background or their religion and it is within our power stop it, we will stop it.” This matrix fabrication is very effective indeed; who opposes prevention of genocide? Only outside the matrix does one see that genocide is caused by the West in the first place, that the worst cases of genocide are continuing, that “assistance” usually makes things worse (as in the Balkans), and that Clinton’s handy doctrine enables him to intervene when and where he chooses. Since dictators and the stirring of ethnic rivalries are standard tools used in managing the periphery, a US president can always find “innocent civilians” wherever elite plans call for an intervention.

In matrix reality, globalisation is not a project but rather the inevitable result of beneficial market forces. Genocide in Africa is no fault of the West, but is due to ancient tribal rivalries. Every measure demanded by globalisation is referred to as “reform,” (the word is never used with irony). “Democracy” and “reform” are frequently used together, always leaving the subtle impression that one has something to do with the other. The illusion is presented that all economic boats are rising, and if yours isn’t, it must be your own fault: you aren’t “competitive” enough. Economic failures are explained away as “temporary adjustments,” or else the victim (as in South Korea or Russia) is blamed for not being sufficiently neoliberal. “Investor confidence” is referred to with the same awe and reverence that earlier societies might have expressed toward the “will of the gods.”

Western quality of life continues to decline, while the WTO establishes legal precedents ensuring that its authority will not be challenged when its decisions become more draconian. Things will get much worse in the West; this was anticipated in elite circles when the neoliberal project was still on the drawing board, as is illustrated in Samuel Huntington’s “The Crisis of Democracy” report discussed earlier.

Management of Discontented Societies

The postwar years, especially in the United States, were characterised by consensus politics. Most people shared a common understanding of how society worked, and generally approved of how things were going. Prosperity was real and the matrix version of reality was reassuring. Most people believed in it. Those beliefs became a shared consensus, and the government could then carry out its plans as it intended, “responding” to the programmed public will.

The “excess democracy” of the 1960s and 1970s attacked this shared consensus from below, and neoliberal planners decided from above that ongoing consensus wasn’t worth paying for. They accepted that segments of society would persist in disbelieving various parts of the matrix. Activism and protest were to be expected. New means of social control would be needed to deal with activist movements and with growing discontent, as neoliberalism gradually tightened the economic screws. Such means of control were identified and have since been largely implemented, particularly in the United States. In many ways America sets the pace of globalisation; innovations can often be observed there before they occur elsewhere. This is particularly true in the case of social-control techniques.

The most obvious means of social control, in a discontented society, is a strong, semi-militarised police force. Most of the periphery has been managed by such means for centuries. This was obvious to elite planners in the West, was adopted as policy, and has now been largely implemented. Urban and suburban ghettos – where the adverse consequences of neoliberalism are currently most concentrated – have literally become occupied territories, where police beatings and unjustified shootings are commonplace.

So that the beefed-up police force could maintain control in conditions of mass unrest, elite planners also realised that much of the US Bill of Rights would need to be neutralised. (This is not surprising, given that the Bill’s authors had just lived through a revolution and were seeking to ensure that future generations would have the means to organise and overthrow any oppressive future government.) The rights-neutralisation project has been largely implemented, as exemplified by armed midnight raids, outrageous search-and-seizure practices, overly broad conspiracy laws, wholesale invasion of privacy, massive incarceration, and the rise of prison slave labour. The Rubicon has been crossed – the techniques of oppression long common in the empire’s periphery are being imported to the core.

In the matrix, the genre of the TV or movie police drama has served to create a reality in which “rights” are a joke, the accused are despicable sociopaths, and no criminal is ever brought to justice until some noble cop or prosecutor bends the rules a bit. Government officials bolster the construct by declaring “wars” on crime and drugs; the noble cops are fighting a war out there in the streets – and you can’t win a war without using your enemy’s dirty tricks. The CIA plays its role by managing the international drug trade and making sure that ghetto drug dealers are well supplied. In this way, the American public has been led to accept the means of its own suppression.

The mechanisms of the police state are in place. They will be used when necessary – as we see in ghettos and skyrocketing prison populations, as we saw on the streets of Seattle and Washington D.C. during recent anti-WTO demonstrations, and as is suggested by executive orders that enable the president to suspend the Constitution and declare martial law whenever he deems it necessary. But raw force is only the last line of defense for the elite regime. Neoliberal planners introduced more subtle defences into the matrix; looking at these will bring us back to our discussion of the left and right.

Divide and rule is one of the oldest means of mass control – standard practice since at least the Roman Empire. This is applied at the level of modern imperialism, where each small nation competes with other for capital investments. Within societies it works this way: If each social group can be convinced that some other group is the source of its discontent, then the population’s energy will be spent on inter-group struggles. The regime can sit on the sidelines, intervening covertly to stir things up or to guide them in desired directions. In this way most discontent can be neutralised, and force can be reserved for exceptional cases. In the prosperous postwar years, consensus politics served to manage the population. Under neoliberalism, programmed factionalism has become the front-line defense – the matrix version of divide and rule.

The covert guiding of various social movements has proven to be one of the most effective means of programming factions and stirring them against one another. Fundamentalist religious movements have been particularly useful. They have been used not only within the US, but also to maximise divisiveness in the Middle East and for other purposes throughout the empire. The collective energy and dedication of “true believers” makes them a potent political weapon that movement leaders can readily aim where needed. In the US that weapon has been used to promote censorship on the Internet, to attack the women’s movement, to support repressive legislation, and generally to bolster the ranks of what is called in the matrix the “right wing.”

In the matrix, the various factions believe that their competition with each other is the process that determines society’s political agenda. Politicians want votes, and hence the biggest and best-organised factions should have the most influence, and their agendas should get the most political attention. In reality there is only one significant political agenda these days: the maximisation of capital growth through the dismantling of society, the continuing implementation of neoliberalism, and the management of empire. Clinton’s liberal rhetoric and his playing around with health care and gay rights are not the result of liberal pressure. They are rather the means by which Clinton is sold to liberal voters, so that he can proceed with real business: getting NAFTA through Congress, promoting the WTO, giving away the public airwaves, justifying military interventions, and so forth. Issues of genuine importance are never raised in campaign politics – this is a major glitch in the matrix for those who have eyes to see it.

Escaping the Matrix

The matrix cannot fool all of the people all of the time. Under the onslaught of globalisation, the glitches are becoming ever more difficult to conceal – as earlier, with the Vietnam War. Last November’s anti-establishment demonstrations in Seattle, the largest in decades, were aimed directly at globalisation and the WTO. Even more important, Seattle saw the coming together of factions that the matrix had programmed to fight one another, such as left-leaning environmentalists and socially conservative union members.

Seattle represented the tip of an iceberg. A mass movement against globalisation and elite rule is ready to ignite, like a brush fire on a dry, scorching day. The establishment has been expecting such a movement and has a variety of defences at its command, including those used effectively against the movements of the 1960s and 1970s. In order to prevail against what seem like overwhelming odds, the movement must escape entirely from the matrix, and it must bring the rest of society with it. As long as the matrix exists, humanity cannot be free. The whole truth must be faced: Globalisation is centralised tyranny; capitalism has outlasted its sell-by date; matrix “democracy” is elite rule; and “market forces” are imperialism. Left and right are enemies only in the matrix. In reality we are all in this together, and each of us has a contribution to make toward a better world.

Marx may have failed as a social visionary, but he had capitalism figured out. It is based not on productivity or social benefit, but on the pursuit of capital growth through exploiting everything in its path. The job of elite planners is to create new spaces for capital to grow in. Competitive imperialism provided growth for centuries; collective imperialism was invented when still more growth was needed; and then neoliberalism took over. Like a cancer, capitalism consumes its host and is never satisfied. The capital pool must always grow, more and more, forever – until the host dies or capitalism is replaced.

The matrix equates capitalism with free enterprise, and defines centralised-state-planning socialism as the only alternative to capitalism. In reality, capitalism didn’t amount to much of a force until the Enlightenment and Industrial Revolution of the late 1700s – and we certainly cannot characterise all prior societies as socialist. Free enterprise, private property, commerce, banking, international trade, economic specialisation – all of these had existed for millennia before capitalism. Capitalism claims credit for modern prosperity, but credit would be better given to developments in science and technology.

Before capitalism, Western nations were generally run by aristocratic classes. The aristocratic attitude toward wealth focused on management and maintenance. With capitalism, the focus is always on growth and development; whatever one has is but the seeds to build a still greater fortune. In fact, there are infinite alternatives to capitalism, and different societies can choose different systems, once they are free to do so. As Morpheus put it: “Outside the matrix everything is possible, and there are no limits.”

The matrix defines “democracy” as competitive party politics, because that is a game wealthy elites have long since learned to corrupt and manipulate. Even in the days of the Roman Republic the techniques were well understood. Real-world democracy is possible only if the people themselves participate in setting society’s direction. An elected official can only truly represent a constituency after that constituency has worked out its positions – from the local to the global – on the issues of the day. For that to happen, the interests of different societal factions must be harmonised through interaction and discussion. Collaboration, not competition, is what leads to effective harmonisation.

In order for the movement to end elite rule and establish livable societies to succeed, it will need to evolve a democratic process, and to use that process to develop a program of consensus reform that harmonises the interests of its constituencies. In order to be politically victorious, it will need to reach out to all segments of society and become a majority movement. By such means, the democratic process of the movement can become the democratic process of a newly empowered civil society. There is no adequate theory of democracy at present, although there is much to be learned from history and from theory. The movement will need to develop a democratic process as it goes along, and that objective must be pursued as diligently as victory itself. Otherwise some new tyranny will eventually replace the old.

It ain’t left or right. It’s up and down.
Here we all are down here struggling while
the Corporate Elite are all up there having a nice day!

– Carolyn Chute, author of The Beans of Egypt Maine and anti-corporate activist

Footnotes:

1. Primarily Western Europe, later joined by the United States.
2. See “KGB-ing America”, Tony Serra, Whole Earth, Winter, 1998.

Recommended Reading:

Michel Chossudovsky, The Globalization Of Poverty – Impacts of IMF and World Bank Reforms, The Third World Network, Penang, Malaysia, 1997.

This detailed study by an economics insider shows the consequences of “reforms” in various parts of the world, revealing a clear pattern of callous neo-colonialism and genocide. Definitely red-pill material.

Jerry Mander and Edward Goldsmith, eds., The Case Against the Global Economy and for a Turn Toward The Local, Sierra Club Books, San Francisco, 1996.

This fine collection of forty-three chapters by knowledgeable contributors analyses the broad structure of globalisation, and explores locally based and sustainable economic alternatives. An excellent introduction, textbook, and reference work.

Richard Douthwaite, The Growth Illusion, Lilliput Press, Dublin, 1992.

A fascinating and wide-ranging look at growth and capitalism, their historical roots and their consequences. Offers a healthy dose of common sense, and a vision of stability and sustainability.

Frances Moore Lapp?, Joseph Collins, Peter Rosset, World Hunger, Twelve Myths, Grove Press, New York, 1986.

Another red pill. Debunks Malthusian thinking, among other things. Here’s a sample: “During the past twenty-five years food production has outstripped population growth by 16 Percent. India – which for many of us symbolizes over-population and poverty – is one of the top third-world food exporters. If a mere 5.6 percent of India’s food production were re-allocated, hunger would be wiped out in India.”

Hans-Peter Martin & Harald Schumann, The Global Trap, Globalization & the Assault on Democracy & Prosperity, St. Martin’s Press, New York, 1997.

A best-selling European perspective on globalisation. Recommended for American audiences in order to understand more about the European context.

William Greider, One World Ready or Not, the Manic Logic of Global Capitalism, Simon & Schuster, New York, 1997.

A tour by a superb journalist showing how the global economy operates in various parts of the world. Not much emphasis on political issues or economic alternatives.

James Goldsmith, The Response, Macmillan, London, 1995.

A critique of neoliberal thinking presented as a debate with those who criticised the author’s previous book, The Trap. It may be pointless for the author to attempt logical debate with matrix apologists, but the book is informative for readers.

Third World Resurgence, a magazine published monthly by the Third World Network, Penang, Malaysia,http://www.twnside.org.sg.

This magazine deserves widespread circulation. It covers a wide range of global issues, presents a strong and sensible third-world perspective, and is a very good source of real-world news. Martin Kohr is managing editor and a frequent contributor.

The New Internationalist, a magazine published monthly by New Internationalist Publications, Ltd, Oxford, UK, http://www.newint.org.

Another good source of real news and commentary, with a global perspective.

Holly Sklar ed., Trilateralism – the Trilateral Commission and Elite Planning for World Management, South End Press, Boston, 1980.

This well-researched anthology explains the role in global planning played by such elite organisations as the Trilateral Commission, the Council on Foreign Relations, and the Bilderbergers. Examples from various parts of the world are used to show what kinds of considerations go into the formation of on-the-ground policies.

Michael Parenti, The Sword and the Dollar, Imperialism, Revolution, and the Arms Race, St. Martin’s Press, New York, 1989.

One of many red-pill books by a prolific and well-informed author. Here he talks about the reality of imperialism and the matrix of Cold War rhetoric. For an insightful examination of how matrix reality is fabricated, see also his Make-Believe Media, and Inventing Reality, also from St. Martin’s.

Howard Zinn, A People’s History of the United States, HarperCollins, New York, 1989.

A superlative and well-researched treatment of American history from 1942 to the present. The material on grass-roots social movements provides valuable lessons for present-day movement organisers.

William Blum, Killing Hope, U.S. Military and CIA Interventions since World War II, Common Courage Press, Monroe Maine, 1995.

A comprehensive review of how the US government manages world affairs by force and intrigue when persuasion and economic pressure fail to do the job. A red-pill antidote for anyone who feels tempted to trust the “international community” to pursue “humanitarian interventionism.”

Covert Action Quarterly magazine, published quarterly by Covert Action Publications, Inc., Washington D.C. 1994, http://www.covertaction.org.

Keeps you up-to-date on covert activities, cover-ups, military affairs, and current trouble spots. Contributors include many ex-intelligence officers who saw the error of their ways.

William Greider,  Who Will Tell The People? : The Betrayal Of American Democracy, Touchstone – Simon & Schuster, New York, 1993.

This best seller shows in detail how the American democratic process is subverted at every stage by corporate interests. Greider was a highly respected journalist for many years at the Washington Postand his high-level contacts permit him to present an insider’s view of how the influence-peddling system actually operates. A chilling eye-opener.

Samuel P. Huntington,  The Clash of Civilizations and the Remaking of World Order, Simon and Schuster, London, 1997.

Another classic by one of the foremost spinners of matrix illusion. In the guise of historical analysis, Huntington fabricates a worldview designed to justify Western domination under globalisation. According to The Economist, Huntington’s civilisation-clash paradigm has already become the “sea” in which Washington policy makers swim. The book reveals the backbone structure of modern matrix reality, putting day-to-day official rhetoric into an understandable framework. And it clearly reveals the real intentions of elite planners regarding the tactics of global management through selective interventionism.

Foreign Affairs, a journal published quarterly by the Council on Foreign Relations, New York.

The best source I’ve found to track the latest shifts in the matrix and to glean an understanding of current elite thinking. Some reading between the lines is called for, as the journal frames its analysis in terms of US national interests, failing to make the obvious links between geopolitical and economic regimes.

About the Author

Richard Moore, an expatriate from Silicon Valley, currently lives and writes in Wexford, Ireland. He runs the Cyberjournal “list” on the Internet. Email: richard@cyberjournal.org,http://cyberjournal.org. Address: PO Box 26, Wexford, Ireland.

The above article appeared in New Dawn No. 62 (September-October 2000).

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