Friday, May 24, 2013

Eso’s Chronicles 171
Fascism as Deconstruction of Community (III)
© Eso A.B.

Thus (see blog 170), if proto-fascism has its beginning in a disintegrating community desiring to heal itself, for those who have the desire to heal, finding themselves being labeled ‘fascists’, further facilitates the disintegration of their community, and places the naming agent in the position of the enemy or his agent. The enemy/ agent works as a:

1) saboteur, a role enhanced by deliberate idiocy;

2) the sabotage occurs for the agent’s own good reasons; and

3) the reason for the sabotage is to access Money, because when there is enough Money, it substitutes for community; i.e., one may do without community, because one can buy an illusion of it.

4) The agent or enemy of community, therefore, is Money; because Money buys ‘freedom’ and ‘liberates’ one of the community and responsibilities toward it.

5) Money opens a new world, a wholly virtual world. As opposed to the Superego of the organic world, who projects in our dreams as a ‘medicine man’, the Superego of the wholly virtual world is a consumer item. For example, a Barbie doll Incidentally, a Barbie doll may be had only through the agency of Money, which is God for real in our time and space. Nevertheless, this money is seldom in the hands of the community, but remains in the possession of the anti-community forces: the billionaires, the millionaires, and the military forces the oligarchs support.

Items 4) and 5) provide the reasons why capitalists sabotage a community’s effort to reestablish itself. The sabotage is accomplished by diverting the healing effort toward self-destructive ends and then call the result ‘fascism’, a word of such evil potency that the victor ‘democratic’ State forbids it to be ever mentioned again.

Among the negative consequences of communities efforts to recover are two gigantic icebergs: Hitler’s fascism and Stalin’s communism.

At their beginning stages, both fascists and communists had enormous popular support. If they had not had such support, they could hardly have succeeded in rising to their eventual dominant positions.

There were, however, forces embedded among communalists, which sabotaged their good cause and earned them ridicule and a bad name for a long time thereafter. In short, in so far as now bygone communism and fascism represented forces of the community that rose against its destroyers, the community in the end became a worse loser than when it had begun its recovery effort. The community was further diluted than it had been at the beginning of the uprisings. By our day, the community no longer exists as a tangible entity.

What has replaced the community is a wholly artificial megalopolis, a centre for the creation of virtualism, which is held together (zusammen) not through personal relationships, but through everyone’s dependency on Money. Money itself is ‘democratic’, in so far as it can be divided among community members more or less equally, but which ‘equality’ fails to become a reality, because the enemies of the community desire to keep the Money, most of it, for themselves.

It is at this stage of political developments that the leaders of the community (not having been forewarned) succumb to the temptation of either 1. Money or 2. Power (a Money substitute). The only way to then continue forward is to divert the attention of the members of the community from the ‘real’ enemy on to a scapegoat.

In the event of Hitler’s community organization, it discovered the enemy in the “Jews” (or gypsies, polaks, russen, homosexuals, avant garde artists, etc.). Because among all the above were certain anti-community factors and phenomena, the untutored have-nots were readily persuaded to turn on one or all of them. The persuasion was given roots when it was conjoined with permissive and officially overlooked killing.

Of the enemies, the community of Jews, the most cohesive community among the above, turned out to be the one which communitarians could be caused to hate and kill most readily. The reasons for why are many, but the most apparent one is that anti-Semitism was not a new phenomenon, but was grounded in an antagonism many centuries old. This ‘old’ antagonism was, in turn, grounded in the unresolved Great Schism that went back to the Civil War among Eastern and Western Christianity, its high point being the so-called Fourth Crusade of 1202-1204.

The Crusade was nominally won by the West when it sacked and plundered Constantinople, and transferred the centre of Christianity from the Byzantine Empire to Rome, Italy. The physical address change was accompanied by a power shift from an autonomous Eastern priesthood, which was rooted among a people familiar with prehistoric shamanism (hence autonomous), to a priesthood rooted as a bureaucracy under the wing of a Western secular king, turned Christianity on its head.

Eastern Christianity, known as Orthodox Christianity, was forced to adopt a Western or Catholic Christian story of the nature of the Son of God. The Orthodox or Eastern version of the story was associated with the Kabalah and the Old Testament, which texts likely had their origins in Jewish of Khazaria . Needless to say, the Eastern Christian story of the Son of God differed considerably from that of the Western story. In the Eastern story, the king of Eastern Christianity is burnt by the traitorous Byzantine Emperor Alexius I at the Hippodrome in Constantinople about 1118, whereas the Western story was pure theatre and spectacle.

The community movement led by Hitler took advantage of Western Catholic bureaucracy’s (The Habsburg Empire was Catholic and centered in Vienna, Austria) antagonism toward the Jews, and subsequently identified the movement with Italian fascism, which took its name from a bundle of fascio (hazel) sticks as disciplinary tools.

Community building by Lenin and Stalin took an opposite tac, when it found its enemy not in the Orthodox priesthood (though it killed thousands of priests), but in the tsarist oligarchy, its sympathizers among the Russian bourgeois, and a peasantry (Kristi-yan) that had risen to a ‘kulak’  status.

What was missed by Lenin, Stalin, and Hitler was that neither the ‘community’ of the Germans nor Slavs identified with industrialized workers community. What the proto-Revolutionary and disintegrating community wished for was an organic community, the one they and their forebears had had for centuries, except it had become demoralized by those seeking wealth and progress as the only way to overcome the repressive princes, boyars, and barons.

As everyone knows, Stalin’s Soviet Union and Hitler’s Reich did not fulfill the dreams of the community movement, but the community movements in Europe and Russia (aided by American capital) met with a catastrophic defeat instead.

The answer for the causes of this defeat is indeed to be sought in Western capitalism, which built itself on the idea of a ruthless exploitation of our planet’s natural resources and made a huge investment in advertising and evangelizing militant capitalism. Additionally, defeat of the community was facilitated by the fact that none of the community leaders and no one in their bureaucracies or churches came to think that the rebuilding of a community requires of the leadership an ultimate self-sacrifice and that its goal is a subsistence, not capitalist, economy. The leadership of the community then and now remains all too attached to its own well being.

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