MATTIAS DESMET
Let’s face it: some people want to get rid of the elderly. And these people look suspiciously a lot like those who blamed you for being a heartless criminal when you suggested that the corona measures would do the elderly more harm than good.
Upon a closer examination, the sentimental ‘protection of the elderly’ during the corona crisis was rather cruel and absurd. For instance: why were the elderly dying in hospitals not allowed to see their children and grandchildren? Because the virus could kill them while they were dying?
Beneath the surface of the state’s concern about the elderly lurks exactly the opposite: the state wants to get rid of the elderly. Soon there might be a consensus: everyone who wants to live beyond the age of seventy-five is irresponsible and egoistic – a grandson killer. At least these old bastards must pay a carbon tax.
And in the end, not only the old people have to die. Humans cause climate change – they are a detrimental virus proliferating on the surface of the earth. The planet would be better off without humans.
How did we come to this point? Is there an elite who used propaganda to make us think like this? There is much more than that.
Jacques Ellul taught us that, for propaganda to be successful, it must always resonate with a deep desire in the population. Here is what I think: society is suicidal. That’s why it is more and more open to propaganda suggesting death is the best solution to our problems. That’s why so many people sleepwalk into war with Russia; that’s why so many people don’t really care about the ‘mysteriously persisting excess death’ or even think ‘it has certain advantages’.
And think about the corona measures: They wrecked the economy, destroyed the psychological well-being of people, ruined the health and wealth of children and adults, stripped us of our democratic rights. And all this without any reasonable degree of certainty that the measures would protect us from anything at all. Many people even participated in a quasi-ecstatic way in the corona measures.
That’s exactly what characterizes ritualistic behavior: it has no pragmatic meaning, it demands a sacrifice of the individual, and it leads to a certain ecstasy.
The ritualization of death manifests in its most pure form in the global advance of the practice of state-controlled euthanasia or ‘medically assisted dying’. More and more people wish to die, but they are not allowed to take the decision themselves or do it in their own way. Psychiatrists and psychotherapist are under increasing pressure to report every patient who expresses suicidal wishes. Subsequently, these patients can apply for euthanasia.
Should you want to die, you first have to go through a bureaucratic procedure which will determine whether they have the right to die; should this procedure decide you are eligible for dying, the state will kill you using the ‘right’ procedure.
The leaders of society, whether they know it or not, always have the function to orchestrate rituals. Man is a symbolic being, and society, in the first place, is a shared symbolic system and a shared symbolic-ritualistic practice.
Why do people participate in these state rituals of death? Through participating in rituals, an individual shows that its individual existence is less important than the collective existence. Rituals, in the end, are symbolic behaviors through which an individual transcends its individual existence.