The Wokeness Epidemic

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• WOW: 15 Ways that Orwell's '1984' is REAL LIFE in 2024:

Source: https://youtube.com/watch?v=3LtntUdCuec

• If there is an earthquake, it might be George Orwell rolling in his grave.

cheers,
John 🦜🦋🌳

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Source: https://youtube.com/watch?v=nrh904ApMis

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Posted by ExomatrixTV (here)

• WOW: 15 Ways that Orwell's '1984' is REAL LIFE in 2024:

Source: https://youtube.com/watch?v=3LtntUdCuec

• If there is an earthquake, it might be George Orwell rolling in his grave.

cheers,
John 🦜🦋🌳

• 1984 - O'Brien's Speech on Power (7 m version):

Source: https://youtube.com/watch?v=WnuKi8Ur4vY

• George Orwell and Viktor Frankl on Meaning and Suffering:

• Sid Lukassen

The twentieth century was an eventful century. The rise of the metropolitan way of life made people feel disconnected from community ties. They sought connection and meaning in mass political movements that subsequently developed into totalitarian regimes. Then came the Spanish Civil War, the Holocaust, the Cold War and the Berlin Wall. Two authors lived through these horrors: they struggled with the question of how life could retain meaning and meaning in a world permeated with suffering, horror and powerlessness.

These are George Orwell, the famous author of 1984 and Animal Farm – and Viktor Frankl, author of Man's Search for Meaning . Orwell started out as a socialist and journalist: he fought against fascism in the Spanish Civil War. Orwell experienced how his fellow fighters were suddenly renamed ideological enemies by the Soviets, when it suited the communists better. Truth and idealism turned out to be completely subordinate to power. Frankl was a psychiatrist in Vienna, was given a chance to flee to the US, but stayed in Austria out of religious inspiration. Because of his Jewish origins, he was imprisoned in concentration camps by the Nazis. In this extreme circumstance he investigated how people find meaning and meaning in their existence.

• Frankl: Hope and Love from Suffering

in Man's Search For Meaning , published in 1946, Frankl's tragic yet hopeful investigation into meaning is drawn from his experiences in a concentration camp, where he and fellow prisoners cut a trench in the frozen ground:

We were working in a trench. The dawn that loomed before us was gray, just like the sky above us. I spoke silently to my wife, or perhaps I struggled with the reason for my suffering, my slow death. With the last strength in my mind, I fought the hopelessness of impending death – I felt my spirit piercing the darkness. I was aware of my spirit transcending that hopeless, meaningless world, and somewhere I heard a triumphant 'Yes' in answer to my question about the existence of an ultimate goal destination.”

- Viktor E. Frankl, Man's Search for Meaning, (London 2004) p.51

The hope, then, is that the sad state of being, the utter dejection and desperation that Frankl found himself confronted with, can be transcended in one clear moment of the mind, a beacon of light in a sea of ​​darkness. The author means the latter literally, because while this inner certainty rose within him, the lights went on in a farm further away - a warm glow drove away the mist and gloom.

When ultimate desperation loomed before Frankl and he threatened to sink into a despair from which he would not recover, he thought of his wife. His wife was already dead at that time, murdered by the Germans, but he did not know that. He thought about her face, felt strengthened and encouraged by her gaze – his wife's face was brighter than the rising sun at that moment. At that moment he realized that the poets had been right all along: the highest attainable goal in life is love.

Those who have nothing left except love can still find resignation, even if only for a moment, by being aware of that love. “In a situation of complete devastation, where a person cannot express himself by taking action in a positive way; where the only thing left to do is to endure suffering, albeit honorably; in that situation a person can find satisfaction through loving contemplation of the image he carries within him of his beloved.”1Frankl connects this to the Biblical saying that the angels lose themselves in contemplating eternal glory. In other words, that love is something transcendent for us, something higher.

The book consists of two parts. In the first part he describes his experiences in the concentration camps. The second part is more theoretical – it explores the philosophical and psychological significance of his experiences and puts them together into a therapeutic framework. Frankl calls his finding 'logotherapy' and opposes the current 'psychotherapy'. His approach not only delves into the emotions of the subject - 'How do I make my client/patient feel better?', but is also about: 'How does the world work and where does the client/patient find the place where can he come into his own?'

In this second part, Frankl reduces finding meaning in life to three dimensions. First, doing a significant job. Secondly, a bond with a special person – more or less love, as just described. Third, the attitude one takes toward inevitable suffering. Frankl explicitly states that you should avoid unnecessary suffering wherever possible; At the same time, it is clear from his book that he finds the meaning of life strongest where suffering is experienced with as much dignity as possible.

• Orwell: despair and powerlessness from suffering

George Orwell seems to reach a very related yet opposite conclusion in 1984 . Where Frankl draws dignity, profundity and even hope from suffering, Orwell introduces suffering to illustrate absolute powerlessness and total hopelessness. The question now comes down to which of the two is more convincing.

The book is about Winston Smith, a subject of IngSoc, a totalitarian one-party state that rules a third of the world. War is peace, freedom is slavery, ignorance is strength – these are the official slogans. Slowly but surely, Winston examines his personal doubts about this regime, and his eyes meet O'Brien's. In that moment, O'Brien gains his trust: Winston feels that they can count on each other. Ultimately, it turns out that O'Brien was a senior Party official all along, and that the maturation of Winston's inner resistance was carefully monitored and even cultivated by the Party.

The story culminates in an ultimate dialogue in O'Brien's office in which both put their cards on the table. This dialogue is truly transformative – anyone who has read (or listened to ) it once and thinks through everything that is said in terms of its logical and ultimate consequences will no longer experience life in the same way. Orwell makes it clear that evil can win, supported by the right technology and fine-tuned methods.

O'Brien carefully lays out what the Party plans to do. They strive for power as an end in themselves, for total control, dominating and humiliating critics. Even if the memory of those opponents is erased from history, torturing and humiliating – and ultimately converting – those people is an absolute goal in itself in the present. The Ecclesiastical Inquisition and the Communists had tortures, funeral pyres, and show trials, but they murdered people who spread heresies, became martyrs, and died with hostile thoughts. The Party works differently, O'Brien explains in total calm. Winston will be worked on as long as necessary until he sees the light of his own accord and loves the Party. And then – just when his thoughts are clear – he himself will beg to be executed in the pure state of mind.

Winston rejects the Party's plans, saying that hatred and control are not strong enough to sustain a political system. “Do you believe that some cosmic principle will oppose our goal?” ask O'Brien. “A form of inspiration that man cannot do without, something that is deep within? You are mistaken! Because we have the power and from that power we determine what man is .”

If living from hate proves to be more exhausting than living from love, O'Brien explains, then this is still no problem for keeping the system running. The pace of life will be accelerated and, if necessary, people will only be old at the age of thirty. The party determines who, where and when reproduction takes place. Not a single dissident thought escapes the Party and even the orgasm will be abolished with neurological interventions. In no corner of his soul will the subject find joy or resignation outside what the Party offers him.

• The two views compared to each other

If we return to Frankl from this dialogue, we would relate to suffering completely differently. To begin with, Frankl says that the past is stronger than the present: he writes of “indelible footprints in the path of time.” Even if you perish in a concentration camp from hunger, thirst, disease and exhausting work, you can think back to your past, to the happiness you experienced there, and no one will ever be able to take this away from you. Simply because it existed, the present would be stronger than the past: it could no longer be erased. The memories of the past continue to inspire the present.

Orwell comes to the opposite conclusion. “He who controls the past controls the future – he who controls the present controls the past.” The Party is constantly trying to change the past and rewrite entire archives. Even canonical books and classical literature are given new words and specific terms adapted to the emotional life of the totalitarian society. Winston is brainwashed into doubting his own memories. O'Brien makes a point of making Winston believe that two plus two can equal five. Truth and untruth appear to be completely subordinate to power and powerlessness.

But even apart from this specific power relationship between Winston and O'Brien, the memories of the beautiful past can also make the present more difficult to bear. The beauty of the wonderful relationship that is now over, or the great job you have lost. And when this loss is self-inflicted, the guilt can add to the unbearableness of the present.

The past can be used by the ruler as a source to increase and intensify his power. In 1984 this is in the form of Immanuel Goldstein – an intellectual who criticized IngSoc and the Party in the distant past. Goldstein's face is now used by the Party for ritual hate sessions, onto which the subjects project all their aggression. In this way the herd is driven even closer together: Goldstein's resistance has made the Party stronger, because the memory of it has been incorporated as a moral weapon.

This is what O'Brien literally says when addressing Winston: “If you seek meaning in your suffering, know that what you are going through now will never end. The betrayal, espionage, mental exhaustion and torture will be repeated every generation – all of this will at most be perfected.”

Keep in mind that the Party desires to persecute and torture the dissident for his dissident thought – this presupposes that the dissident thought is aroused. It is similar to what Thierry Baudet said about the relationship between FvD and the morality of the party cartel. The system needs FvD. To be able to demonize FvD members, to show: this is how it should not be done, how you should not be. In this capacity, FvD contributes to the discipline of the power against which FvD is competing. It leads to the conclusion: sometimes the only winning move is not to play .

• Is there a winning move?

At one point Frankl found a respite - in a quiet corner of the camp he sat on a chair and looked out over the barbed wire to the hills of Bavaria. There was a pile of corpses next to him, but he had pushed that from his thoughts – he threw small stones at the fence and stared at the rolling scenery. Apparently Frankl still found one point of light within himself, one piece of his soul where he was still present. This kept him going to endure the rest of the misery. In his book he repeatedly states that anyone who has a 'why' to want to survive for can tolerate almost any 'how'.

Many prisoners lost the will to live, saw nothing to look forward to. They would say: “I have nothing more to expect from life” and soon afterwards they died, sometimes from illness and exhaustion from the camp, sometimes from suicide. It is the core of Frankl's logotherapy that he turns the question around. No longer “what can I expect from life?”, but: “What does life expect from me?” If you are in a situation of total oppression and surveillance and have no opportunity to positively express your individuality - such as in a concentration camp - enduring suffering with dignity is the highest possible thing. This then is what life awaits from us.

However, the fact that you still have something to 'prove' to life, that life wants to 'speak to you' in that sense with your actions, presupposes that you still see life as an 'equal' conversation partner. Once you are sure that life will no longer offer anything, you lose all sense of having to show, explain, prove or justify anything to this life.
Anyone who uses reason and looks beyond emotions will see that the Netherlands is turning into a densely regulated retirement colony, with a disproportionately large part of the youth population consisting of immigrants who are difficult to integrate. In order to be able to bear all this economically, it is necessary to make the earning potential of the Netherlands an absolute priority, but entrepreneurship is being paralyzed by climate restrictions, nitrogen restrictions and unaffordable energy prices.

If we look at the facts, it turns out that there was more hope for Viktor Frankl than for us. After all, the military collapse of Nazi Germany was inevitable - for him it was a matter of buying time to survive the concentration camp. However, all the time we waste is to our disadvantage, because the Netherlands is embedded in a constellation of countries and international policy structures that are sick in the same bed.

Unlike the Nazi regime, which was under international siege, our current power structure will not end anytime soon. The control over our lives and thoughts is increasingly digital in nature and is carried out by artificial intelligence. The invention and formation of thoughts is determined by a digital communicative structure – the Korean-German philosopher Byung-Chul Han calls this ' psychopower '. Cybernetic implants can read our minds . Big Pharma penetrates our emotions and thoughts through medication: limbic capitalism . And as the West's power crumbles, China steps into that vacuum. Moreover, the demographic structure is changing to such an extent that even if the Dutch population wishes to choose a different system, the question 'who or what this Dutch people is' is unanswerable and even taboo .

• Who has the final say?

In Orwell's book, Winston Smith discovers that he cannot commit suicide. An escape into death is only possible when he has internalized the ideas of the Party. He tries to create a separate compartment in his soul where he hides all his hatred of the system. And then, at the very end – as he is about to be shot – “the batteries of his hatred will explode.” This is the only 'freedom' that system still has: to die with a thought that is one's own product and not supplied by the Party. However, this ultimately backfires: when Winston dies, he finds himself loving the Party, and having “achieved a victory over himself.”

Suicide as an escape from suffering, an escape from a totalitarian order, is given a positive appreciation by Orwell, as a last act of sovereign will – whether it succeeds or not. Frankl, on the other hand, seems to view suicide as a decision born of a weak will and a lack of heroism. He gives the example of a monkey receiving injections as part of scientific studies. The monkey cannot understand the meaning of this suffering. And just like that, man cannot rule out the possibility that there is a higher dimension - which is incomprehensible to today's people - that gives meaning to our suffering. This perspective presents us with the choice for life as a groundless decision: “There is no practical evidence that suffering has meaning, but I believe it theoretically.”

• The meaning of suffering

Every person is in the cockpit of their own life. The information you receive, the experiences that impose themselves on you, even the reflection on what will happen in the future. All this is forcing itself on YOU and YOU have to do something with it.

Whether you want to or not: you will in any case experience the effect of all this on your mind. This can be excruciating at times, and can even create situations where the net value of life becomes negative. Where it would literally be better if you were gone.

Frankl then says that you must undergo this suffering with dignity: you must find meaning in it and, if necessary, create meaning in it. Something bigger, something higher, something external imposes this, and if you can find it, it pulls you through the experience of suffering. This can even be done by imagining yourself as a laboratory monkey, who cannot understand the higher purpose of the torture.

However, this presupposes that the final word does not belong to the suffering subject and there is something problematic in that. The suffering person is the only one who really knows how heavy suffering is for him and therefore the only one who can make decisions about what life still has to offer and what the chances are that it will get better.

Logotherapy presupposes that in the most excruciating state one retains an internal will that can, either through projection or contemplation, produce something meaningful to that individual. That valuable thing cannot eliminate the extreme suffering, but it does have its own right to exist - it offers something to hold on to. This right to exist remains valid even in situations where the individual must conclude that the net value of his existence is negative. However, Orwell shows that this internal will is not sovereign and can be taken over by the person in power in a situation of powerlessness - in O'Brien's view, that is even the goal of the Party and of all power structures.

It could just as easily happen that those in power torture and brainwash you. Literally pulling you apart and sewing them back together in a form that pleases the Party. After that torture you will still wish for death; you will become a vapor that dissolves into the atmosphere. Even your birth details will be erased – it will literally be as if you never existed.

• Conclusions

Reading 1984 makes it clear that it is important to gain power. Those who are powerless can be subjected to torture and ultimately even thoughts are not safe. Those in power can create a world in which freedom never returns.

For those who are powerless, nobly enduring suffering can be the heroic choice. Often the only net result is that you grant the ruler the sadistic pleasure of torture for longer, and put yourself through a longer and more intensive course of suffering.

In life, the writer Theo Kars always told himself that committing suicide could still happen tomorrow. A pragmatic attitude, arising from stoic wisdom. Take the situation from day to day yourself, instead of assuming a great tragic fate that is more sovereign than you and that 'orders you to suffer'. Hold ultimate self-determination over your life in your own hands, because the only person who can determine the value and meaning of your life is you.

• source

Source: https://youtube.com/watch?v=PoLLgzdPkss

see also:

• The Psychology of Totalitarianism
  

cheers,
John 🦜🦋🌳

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This interview is a must-watch for those concerned about the future of the United States. Hanson’s insights provide a stark warning about the consequences of unchecked administrative power and the decline of educational and societal standards.

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Just use a simple "reverse psychology" insight on this woke professor by replacing the word: "whiteness" with the word "blackness" and listen to this guy AGAIN with that in mind ... and you get INSTANT KARMA AWARENESS back at yah!

The assumption that black people (worldwide) "can do no evil", "never had or have slaves", "never discriminate" against Chinese or Mexicans or Caucasians etc. etc. and use these assumptions as "fact" to "fight whiteness" is the OBVIOUS racism in your face and acting as if it is not.

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