The Schizophrenic Deep State Is A Symptom, Not The Disease

deep state

If we understand the profound political disunity fracturing the nation and its Imperial Project, we understand the Deep State must also fracture along the same fault lines.

If we consider the state of the nation from 40,000 feet, several key indicators of profound political disunity within the elites pop out:

  1. The overt politicization of the central state’s law enforcement and intelligence agencies: it is now commonplace to find former top officials of the CIA et al. accusing a sitting president of treason in the mainstream media. What was supposed to be above politics is now nothing but politics.
  2. The overt politicization of the centralized (corporate) media: evidence that would stand up in a court of law is essentially non-existent but the interpretations and exaggerations that fit the chosen narrative are ceaselessly promoted–the classic definition of desperate propaganda by those who have lost the consent of the governed.

The nation’s elites are not just divided–they’re exhibiting signs of schizophrenic breakdown: disassociation and a loss of the ability to discern the difference between reality and their internal fantasies.

I’ve been writing about the divided Deep State for a number of years, for example, The Conflict within the Deep State Just Broke into Open Warfare. The topic appears to be one of widespread interest, as this essay drew over 300,000 views.

It’s impossible to understand the divided Deep State unless we situate it in the larger context of profound political disunity, a concept I learned from historian Michael Grant, whose slim but insightful volume The Fall of the Roman Empire I have been recommending since 2009.

As I noted in my 2009 book Survival+, this was a key feature of the Roman Empire in its final slide to collapse. The shared values and consensus which had held the Empire’s core together dissolved, leaving petty fiefdoms to war among themselves for what power and swag remained.

A funny thing happens when a nation allows itself to be ruled by Imperial kleptocrats: such rule is intrinsically destabilizing, as there is no longer any moral or political center to bind the nation together. The public sees the value system at the top is maximize my personal profit by whatever means are available, i.e. complicity, corruption, monopoly and rentier rackets, and they follow suit by pursuing whatever petty frauds and rackets are within reach: tax avoidance, cheating on entrance exams, gaming the disability system, lying on mortgage and job applications, and so on.

But the scope of the rentier rackets is so large, the bottom 95% cannot possibly keep up with the expanding wealth and income of the top .1% and their army of technocrats and enablers, so a rising sense of injustice widens the already yawning fissures in the body politic.

Meanwhile, diverting the national income into a few power centers is also destabilizing, as Central Planning and Market Manipulation (a.k.a. the Federal Reserve) are intrinsically unstable as price can no longer be discovered by unfettered markets. As a result, imbalances grow until some seemingly tiny incident or disruption triggers a cascading collapse, a.k.a. a phase shift or system re-set.

As the Power Elites squabble over the dwindling crumbs left by the various rentier rackets, there’s no one left to fight for the national interest because the entire Status Quo of self-interested fiefdoms and cartels has been co-opted and is now wedded to the Imperial Oligarchy as their guarantor of financial security.

The divided Deep State is a symptom of this larger systemic political disunity. I have characterized the divide as between the Wall Street-Neocon-Globalist Neoliberal camp–currently the dominant public face of the Deep State, the one desperately attempting to exploit the “Russia hacked our elections and is trying to destroy us” narrative–and a much less public, less organized “rogue Progressive” camp, largely based in the military services and fringes of the Deep State, that sees the dangers of a runaway expansionist Empire and the resulting decay of the nation’s moral/political center.

What few observers seem to understand is that concentrating power in centralized nodes is intrinsically unstable. Contrast a system in which power, control and wealth is extremely concentrated in a few nodes (the current U.S. Imperial Project) and a decentralized network of numerous dynamic nodes.

The disruption of any of the few centralized nodes quickly destabilizes the entire system because each centralized node is highly dependent on the others. This is in effect what happened in the 2008-09 Financial Meltdown: the Wall Street node failed and that quickly imperiled the entire economy and thus the entire political order, up to and including the Global Imperial Project.

Historian Peter Turchin has proposed that the dynamics of profound political disunity (i.e. social, financial and political disintegration) can be quantified in a Political Stress Index, a concept he describes in his new book Ages of Discord.

If we understand the profound political disunity fracturing the nation and its Imperial Project, we understand the Deep State must also fracture along the same fault lines. There is no other possible output of a system of highly concentrated nodes of power, wealth and control and the competing rentier rackets of these dependent, increasingly fragile centralized nodes.

From Zerohedge: The Schizophrenic Deep State is a Symptom Not the Disease


The more people try to reject the ethical and moral teachings of the New Testament, the more they prove them.

It is like a bad joke at this point: the scratchy laugh track of the Dead.

What’s it like?

Decades ago, I knew a man who jeered the Ten Commandments, deriding them as old fables and totalitarian injunctions against having fun. Yes, he thought the Ten Commandments were buzz-kills.

We drifted apart and years later I learned he had tried to kill himself repeatedly, but all unsuccessfully. In an awkward and strained meeting with him and some of his so-called friends, he let it slip he still hated God, the Bible, the Ten Commandments, etc. — the usual suspects in his broken world.

Interestingly, he eventually admitted how much he hated his father. His father, too, was a joyless atheist who idolized evolution, exalted primates as the sole object of his unscientific adoration, cursed God’s name constantly, always spent his Sundays watching baseball games and getting drunk, hated his own father and mother (this person’s grandparent’s on his father’s side), ended up having several extramarital affairs, for which he embezzled money from his company to pay for two abortions and as hush money to keep his mistresses quiet, lied about the affairs to his family, his wife, his friends and even his son, all because he was envious of the “freedom” of single men.

Not feeling very sympathetic, I said, “So, let me get this straight: you despise God, hate the Bible, and detest the Ten Commandments. You have tried to kill yourself more than twice but failed, and after years of gut-wrenching psychoanalysis, have learned your hatred of your barren life is really your hatred of your father in disguise, a bitter projection. This is about your father, a man who broke every commandment almost in order:

  1. he worshiped evolution — that’s having another god instead of God Himself;
  2. he idolized monkeys — that’s your graven images;
  3. cursed God’s name — taking your Father’s name in vain;
  4. wasted his Sundays watching baseball games and getting drunk — not honoring the Sabbath;
  5. hated his own father and mother — not honoring his parents;
  6. had several affairs — adultery;
  7. embezzled hundreds of thousands of dollars — stealing;
  8. to pay for abortions — multiple premeditated murders;
  9. lied about it for years — bearing false witness;
  10. all because he envied his single friends — and last but not least, coveting.

“So your father also hated the Commandments, broke everyone of them repeatedly, and raised you in the twisted moral wreckage of his selfishness and hatred.”

“And your judgment of your father boils down to one singular hot emotion: hatred.

“This is just a guess, but I suspect if your father had obeyed all those Commandments he spent so much time spitting on, he would have had a far better life. He would have enjoyed the love of his wife, the respect of his friends, and a deep friendship with you, his son. So what’s it all mean?

You prove your own argument false. You think just like the man you detest: you are in your father’s image, an image of rebellion and malice.

“And like you, your father attempted to kill himself, but being better at it than you, he succeeded.

“You hold in contempt a man who broke God’s law to satisfy his emptiness, anger, and lust. That tells me you know, deep down, God’s laws are true.

“So here’s your real choice. Don’t act surprise or feign outrage when I tell you what you already know. Repent, right now. Lay down all this noise. Come to your Father — He’s waiting. Let your mortal father teach you in death what he could not teach you in life: turn to God, love, and break the cycle of death. Your real Father loves you and is waiting to meet you. He’s waiting for you to meet yourself — the Real You — in Him.”

“And if I refuse?” he said, his eyes black with sleeplessness.

“You can’t refuse. You only have one choice here. Come to your Father,” I invited.

Then I placed a single .45 bullet on the table in front of him. He recognized it immediately. It was one of his.

He stared down at the bullet.

“Or go to your father.”

And I left.

He chose Life.

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Greater Crimes

If your solution to an inequality is to impose a greater inequality to address it…

You are not Conservative.

Or very intelligent.

The Torque

There are people still trying to make dead ideas work: disproved political theory, bad military stances, unreliable social constructs, false unions, deceptive moral stratagems, etc.

They are spiritually dead.

No pulse. Not a blip.

How can you tell? Every solution they propose is an order of magnitude worse than the problem they are trying to solve.

They constantly make things worse.

They are creatures wholly enslaved to wild and unbalanced emotions. That is why their answers are excitable ones: screaming, accusations, retreating to “safe spaces” (whatever those are), hysteria, panic, slander, arson, vandalism, violence, theft, defiance, rebellion, distortion, deception, malice, murder and all the rest.

They lack reason, perspective, proportion, timing, decorum, analysis, scientific rigor, human intuition and sadly, honesty.

Of course they are going to chase after the flesh — they haven’t risen above it. They don’t know any better. They remain unregenerated. They are still enslaved by their impulses, their limited senses, faulty intuitions, savage lusts, wandering wills, or what their mother or grandmother did, or what their denomination approved, etc.

Everything they invent will be based on revenge, anarchy, selfishness, indulgence, falsehood, oppression, persecution or dominating other people.

See through your Father’s eyes and feel through His Son, and all the hysteria ends.

We are entering the choke. In fact, we are well into it.

All this has to happen.

For Death to die it first must be revealed in the sons and daughters of darkness. For the total sum of all Sin to be unsewn forever it must first be searched out in those who are its slaves. For Hell to be closed a census of its final entrants must first be taken.

We’re in the torque.

Hang on.

These are rough waters.

Now Trapped in the Material

We are now trapped in the material realm, thus for an age the test has shifted from obedience to deduction.

There is still enough divinity in us, though it be a muted fraction, to enable us to recognize its origin lies outside the material universe.

That part of you that doesn’t seem to belong in time, space, energy and matter — doesn’t.

That pebble in your shoe is your soul. You aren’t supposed to step on it, as if you could crush it. No, you are meant to stand on it to get a better view.

We all feel it. We all sense it, and have from our earliest moments on this Earth: we’re passing through.

Do you have the courage to peek through the window in your prison cell and see all that lies beyond the concrete and barbwire that surrounds you? It is amazing how many prisoners don’t even look outside any more: they have forgotten the glare of sunlight and the heat of the sun.

All the orphans who deny this do not pass the audition.

The children do.

Come to Light.

Benedict Spinoza (1632-1677)

I. General Notions

Of the two problems left unsolved by Descartes (the determination of the relationship God and the world and between the soul and the body), Spinoza answers the first by affirming the unity of substance and reducing the world to a modification of this single substance. Neo-Platonic thought and the definition of substance given by Descartes (that which so exists as to need no other for its existence) justify, as far as Spinoza is concerned, the abolition of all duality, and the affirmation of the oneness of substance. This accomplished, he logically and inexorably develops all the pantheistic consequences implicit in the oneness of substance.

The second problem left by Descartes (the relationship between the soul — “res cogitans” — and the body — “res extensa”) remains open and unsolved in Spinoza. He reduces these two Cartesian substances to two attributes; and to explain their mutual dependence he is obliged to affirm dogmatically the existence of the psycho-physical law, in virtue of which what happens in the “attribute” of the soul automatically finds its correlative in the “attribute” of the body.

II. Life and Works

Baruch (or, as it was often rendered in its Latin equivalent, Benedictus) Spinoza was born in Amsterdam in 1632 of Jewish parents who had emigrated to Holland from the Iberian Peninsula. He received his early education in the Jewish academy of Amsterdam, where he acquired a knowledge of Scripture and of medieval Hebrew philosophy. The rationalism of his thinking while he was a student for the rabbinate resulted in his being invited to retract certain heterodox views. But in 1656, when he refused to make the retraction, he was expelled and excommunicated from the Synagogue of Amsterdam, and exiled from the city by the Protestant authority.

After a brief period of wandering, he settled down at The Hague, where he lived quietly, absorbed in the formulation of his system of thought. He provided for his limited material needs by preparing optical lenses. A small group of friends also gave him aid. During this time he refused a professorship at Heidelberg rather than compromise his freedom of thought. Wasted away by tuberculosis, he died at The Hague on February 21, 1677. His worldly possessions were barely sufficient to pay the debts contracted during his illness.

His principal works are: Tractatus brevis de Deo, De homine et ejus Felicitate (Short Treatise Concerning God, Man and His Happiness); Tractatus Theologico-Politicus (Theological-Political Treatise), which is unfinished; and Ethica More Geometrico Demonstrata (Ethics Demonstrated Through the Method of Geometry), his greatest work, which was published posthumously.

III. Metaphysics

Spinoza begins with the Cartesian concept of substance: that which exists by itself and which is conceived by itself — which means, that thing whose concept has no need of the concept of any other thing in order to be formed. Spinoza logically and rationally develops the latent pantheism of this Cartesian teaching to its extreme consequences.

For Spinoza, substance is the unconditioned, the absolute, God. It is unique and embraces all reality (this is pure pantheism); it is eternal, outside the limits of time, infinite, endowed with infinite attributes or perfections.

Of this infinity of attributes we know only two, thought and extension. Thus Spinoza abolished the Cartesian duality of substance (“res extensa” and “res cogitans”), reducing them to two perfections or attributes of the single substance.

Substance and its attributes constitute the “Natura naturans,” God. From God conceived of as “Natura naturans” necessarily proceed, as the unfolding of God’s very nature, man and the world of things, which Spinoza calls modes or modifications of the substance of God (Natura naturata”). The modes are determinations, temporal and finite aspects, of the divine attributes, thought and extension. They can be likened to the whitecaps on the ocean; they appear for a moment, only to be reabsorbed by the same waters that have produced them. We are thus in the realm of pure monistic-immanentist pantheism, whose terms are represented by substance, attributes and modes.

The supreme law which governs Spinoza’s reality is necessity: ironbound laws bind God to His attributes, and also determine these attributes in their modes of realization. God is free in the sense that nothing can impede the necessary and spontaneous unfolding of His nature, and not in the sense that He can choose different means of self-determination. Causality in God is a natural and necessary process which excludes all purpose or finalism.

Another fundamental law of Spinoza’s metaphysics is that of psycho-physical parallelism, which regulates the world of attributes, both in the divine substance and in its derived modes. The attributes of thought and extension are irreducible, according to the Cartesian concept, and any transition from one to the other is impossible.

Still, the series of phenomena manifesting themselves in thought coincides perfectly with the series of phenomena of extension. In other words, the order of ideas coincides with the order of bodies. This coincidence is guaranteed by the unity of substance of which such phenomena are the appearances or manifestations. Granted the irreducibility of thought to extension, no interaction between soul and body is possible; but granted psycho-physical coincidence or agreement, every manner of being and of operation of thought finds its equivalent in the being and operation of extension. Thus on the one hand there is the idea of a circle and on the other hand, corresponding to it, the actual existing circle.

In virtue of this psycho-parallelism and of the irreducibility of thought to extension, truth for Spinoza does not consist in the agreement of the mind with the thing, but in the correspondence of the mind of the knowing subject with the mind of the known subject.

IV. Man and Ethics

In a pantheistic metaphysics such as that of Spinoza, in which there is a single substance and all things are but finite and temporal modifications of this substance, there is no place for the traditional concept of man as a separate substance existing in himself and composed of a rational soul and a material body. Man, for Spinoza, is a derived mode of the attributes of God; the spirit is a mode of the attribute of thought, and the body a mode of the attribute of extension. Granted the principle of the mutual independence of thought and extension, it would be impossible to have any action of the spirit on the body.

Nor is there place in the metaphysics of Spinoza for an ethics in which the end of man is attained through human actions proceeding from free will. Free will is denied by Spinoza as impossible. Acts of the will can be reduced to cognitive acts, because by virtue of the psycho-physical law every act of knowledge has its corresponding act in the practical sphere.

Even though Spinoza denies the existence of the soul and the freedom of man, he recognizes various psychical activities in both the rational and the physical order. He envisions three stages of knowledge: As a further application of his psycho-physical law, he believes that there is complete parallelism between these three stages of knowledge, their three practical consequences, and the three degrees of morality corresponding to them. He explains this as follows:

  1. Sensible cognition is a subjective, inadequate and imperfect method of knowledge. It apprehends the world in the multiplicity of individual beings and not in relation to the eternal, to God. In this stage, man considers all beings as absolutes, contending with each other and opposing him. The practical aspect of this grade of knowledge is passion, for man is here in a state of passivity in his relation to things. Errors appear when man believes that he can make things different from what they actually are, that he can act upon them. The moral condition corresponding to this stage is slavery, for man lives in actual dependence as regards the external world.
  2. General rational knowledge embraces things in their indissoluble bond which, at the summit of the chain of causality, connects them with God. Things are known “sub specie aeternitatis.” This is the stage of science. In its practical aspect, such knowledge frees us from passion. Man is in a state of contemplation of the impassible and imperturbable order of the universe. The moral attitude here is Stoicism.
  3. Intuition is the knowledge of the finite essences in their origin through the consideration of the necessary and immutable order of the infinite essence of God. On this level, the diversity of beings is known in the unity of the divine substance, and man, while he is still limited by time, quantity and number, is freed from the consequences of the mutations and imperfections of nature. This mode of knowledge corresponds in the practical order to intellectual love of God, which is joy and enthusiasm deriving from the knowledge of a particular thing, together with the knowledge of its cause, God. For Spinoza, this love of man for God is returned by God, not as love between persons (for personality is excluded from his metaphysics), but inasmuch as man is identical, in a pantheistic sense, with God. This is a moral state of perfection in which the love of man for God is identical with the love of God for man, as it is merely love of God for Himself.

V. Politics

Spinoza treated the political problem and the religious problem in his Tractatus theologico-politicus.

The methods of government of state and Church, for Spinoza, are not conducive to the elaboration of a rational philosophy. Actions performed in view of the temporal and eternal punishments threatened by the state or by the Church depend on fear and hope, which for Spinoza are irrational passions. For Spinoza, too, the ultimate end of man is, as we realize, for him to know God through reason and to act in conformity with this knowledge. The state must aid man in this rational knowledge of God.

Spinoza holds that the state arose from a pact entered into by men, who at first lived in a condition of irrational nature and in perpetual war. Through this pact the members now composing the state renounced the use of force and violence in favor of authority or a sovereign who is the center of the state. The sovereign may use violence and force against the irrational instincts of his subjects. But this use of force is limited by rationality. Thus, if it should happen that the subjects are more rational than the sovereign, then by psycho-physical parallelism the state would fall, to give place to the rise of another state more rational than the first. Thus, according to Spinoza, has come about the passage from the natural state to the rational state, with a tendency to perfect rationality.

VI. Conclusion

Spinoza developed Cartesian Rationalism to its extreme consequences. He begins with the concept of substance, which, because it does not require another concept in order to be understood and to exist, is a clear concept and must be one. But he concludes with the most absolute pantheism.

Spinoza’s system did not meet with good reception at first, perhaps because it was not understood. Idealism took it over because it found in it the principal lineaments for a metaphysics in the idealist sense.

Continued…

Original article: Benedict Spinoza

Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.