Skip to main content

The Vaccine Moment




Once again, we have been targeted by the gang of Pharma Droogs who have no respect for freedom.  Several articles have been removed thanks to the actions of these petty despots.  This is one of those articles...


The Vaccine Moment, part one





On the days of revelation

Perhaps it’s because I’m English, or perhaps it’s my age, or perhaps it’s just blind prejudice, but when I wake to the news that the Austrian government has interned an entire third of its national population as a ‘danger to public health’, a chill runs down my spine. 

Austria, I think to myself. Ah.

I look at the news photos of armed, masked, black-clad police stopping people in the streets to ask for their digital papers, and I read stories of others arrested for leaving their own house more than the permitted once a day, and I hear Austrian politicians intoning that those who refuse to accede to the injection are to be shunned and scapegoated until they acquiesce. Then I watch interviews with ‘ordinary people’, and they say that the ‘unvaxxed’ had it coming. Some of them say that they should all be jailed, these enemies of the people. At best, the ‘anti-vaxxers’ are paranoid and misinformed. At worst they are malicious, and should be punished.

A few days later I wake up to some more news about Austria: from next year, everyone in the country will have a covid vaccine forced into them by the state, overriding their right to what certain people, who have gone very quiet recently, used to call ‘bodily autonomy.’

Then I look across the border at Germany. I see that in Germany, politicians are also considering interning the ‘vaccine hesitant’, and are currently discussing forcing vaccination upon every citizen. By the end of the winter, says Germany’s refreshingly honest health minister, Germans will be ‘vaccinated, cured or dead.’ There is apparently no fourth option. 

They have been busy in Germany. Recently they put up fences in Hamburg to separate the Bad Unvaxxed from the Good Vaxxed at the Christmas markets. Outdoors. Perhaps they will also provide the Good people with rocks to throw across those fences. When I see cartoons like the one at the top of this page, which recently appeared in a mainstream German newspaper, I think that this may not be far off. Here, the man on the sofa has bought himself a first-person shooter game in which he can having fun killing unvaccinated people. It will be, says the cartoonist, ‘a big hit under the Christmas tree.’1

Ha ha ha, I think. Germany. Fences. Internment. Forced injections. Armed police. Scan your code. Kill the unvaxxed.

Ha ha ha.

I am watching all this from Ireland, the country which has the highest adult vaccination rate in Western Europe, at over 94% of the population. At the same time, curiously, we have some of the highest covid infection rates in Western Europe too. The government has not been able to explain this fact, but it is a trend that has recently manifested in some other highly-vaccinated places too: Gibraltar, Israel, West Flanders. High levels of vaccination do not seem to correspond with low-levels of disease; often quite the opposite.

In other parts of the world, strange things are happening too. Africa, for example. Africa’s population is the largest, fastest-growing and materially poorest of any continent. Few governments there can afford to supply their people with the pricey corporate vaccines which we in the West have staked our nations on. Only 6% of Africa’s population is vaccinated, and national healthcare systems barely exist in many places, yet the WHO describes the continent as ‘one of the least affected regions in the world’ by the virus. In fact, the richer, more ‘developed’ parts of the world seem to be suffering worst from the pandemic.

Nobody seems to be able to explain any of this, but that hasn’t changed the official direction of travel. Certainly in Ireland, the script remains the same. For six months we have been living with vaccine apartheid, with the ‘unvaxxed’ excluded from much of society, but it hasn’t worked. Rates of infection are shooting up as winter arrives - as you might expect with a respiratory virus. We were all told recently to work from home, and another lockdown is on the cards. A midnight curfew has recently been imposed on pubs and nightclubs. This is odd, as only vaccinated people have been allowed into them for months, and we have repeatedly been assured that vaccinated people are safe to be around.

In an honest society, all of this would have been subject to robust public debate. We would have seen scientists of all opinions openly debating on TV and radio and in the press; views of all kinds aired on social media; journalists properly investigating reports of both vaccine successes and vaccine dangers; serious explorations of alternative treatments; public debates about the balance between civil liberties and public health, and what ‘public health’ even means. But we have not seen this and we will not see it, for debate, like dissent, is out of fashion. The media here in Ireland has not asked a critical question of anyone in authority for at least eighteen months. Google’s algorithms are busy burying inconvenient data, while the social media channels from which most people receive their worldview are removing or suppressing critical opinions, even if they come from virologists or editors of the British Medical Journal. 

Day after day, I have been waking and wondering: what is going on?

Internment. Mandatory medication. Segregation of whole sections of society. Mass sackings. A drumbeat media consensus. The systematic censoring of dissent. The deliberate creation by the state and the press of a climate of fear and suspicion. What could possibly justify this? Perhaps the combination of a terrible pandemic which killed or maimed large percentages of those it infected, and the existence of a safe and reliable medicine which was proven to prevent its spread. This, of course, is what we are said to be living through. This is the Narrative. 

But it is clear enough by now that the Narrative is not true. Covid-19 is a nasty illness which should be taken seriously, especially by those who are especially vulnerable to it. But it is nowhere near dangerous enough - if anything could be - to justify the creation of a global police state. As for the vaccines - well, let's just acknowledge that vaccination has become a subject which it is virtually impossible to discuss with any calmness or clarity, at least in public. As with almost every other big issue in the West today, opinion is divided along tribal lines and filtered through the foetid swamp of anti-social media, to emerge monstrous and dripping into the light.

Often, in an argument, what people think they are arguing about is not the real subject of disagreement, which is deeper and often unspoken, if it is even understood. So it is here. The divisions that have opened up in society about the covid vaccines are not really about the covid vaccines at all: they are about what vaccination symbolises in this moment. What it means to be 'vaxxed' or 'unvaxxed', safe or dangerous, clean or dirty, sensible or irresponsible, compliant or independent: these are questions about what it means to be a good member of society, and what society even is, and they are detonating like depth charges beneath the surface of the culture.

This is not to say that the surface disagreements don’t matter. They do. There are plenty of good reasons to be concerned about these medications and their enforced use. Here we have a novel technology, never before used at scale or for this purpose, used to create a series of vaccines which have been rolled out to millions before their clinical trials are even complete. This is an unprecendented situation - as is vaccination for a respiratory virus in the middle of a pandemic, which some people with serious expertise warn may worsen the sitution rather than end it. The companies manufacturing these things are making equally unprecedented hourly profits, and their long histories of dishonesty and cover-ups, plus the fact that they are legally immune from any liability for problems arising from these vaccines, makes it impossible to take seriously their assurances of safety. And when we witness an active state/media campaign against early treatment of a disease - the precise opposite of what every doctor is taught at medical school - along with a refusal to report any of the mounting evidence of short-term side-effects, it ought to be clear that something is happening which cannot be explained by the story we are being told.

For all these reasons and more, I have not been vaccinated against covid, and I don’t plan to be. This does not make me ‘anti-vax’ - a category that is designed to feed into the ongoing culture war narrative which separates the good from the bad people, and leads both sides in that war to demonise the other. I am not against vaccination, and I certainly wouldn’t imagine I had a right to tell others what to do with their bodies. I don’t believe that the available covid vaccines are ineffective - though they do not do what they were sold to us as doing - and I can see plenty of reasons for people, especially vulnerable people, to take them if they choose.

I expect that readers of this essay could argue with me about my decision if they felt like it, and I expect I could argue back. This is what much of the world has been doing sine these vaccines arrived on the scene. We could all throw peer-reviewed studies that we don’t really understand at each other, and they would all miss the mark because the vaccine is not the point. The point is what it symbolises - and what it is being used to build.

I am a writer. I know how to construct stories. I know what makes them succeed or fail, and I have a nose for when a story does not hang together. The covid Narrative is just such a story. It doesn’t fit together, even on its own terms. Something is wrong. The surface tale does not reflect what lies beneath. And what lies beneath is what interests me now.

We live in an apocalyptic time, in the original sense of the Greek word apokalypsis: revelation. What is happening on the surface is revealing what has always lain beneath, but which in normal times is hidden from view. All of the action now is in the underworld. Beneath the arguments about whether or not to take a vaccine that may or may not work safely, glides something older, deeper, slower: something with all the time in the world. Some great spirit whose work is to use these fractured times to reveal to us all what we need to see: things hidden since the foundation of the modern world.

Covid is a revelation. It has lain bare splits in the social fabric that were always there but could be ignored in better times. It has revealed the compliance of the legacy media and the power of Silicon Valley to curate and control the public conversation. It has confirmed the sly dishonesty of political leaders, and their ultimate obeisance to corporate power. It has shown up ‘The Science’ for the compromised ideology it is.

Most of all, it has revealed the authoritarian streak that lies beneath so many people, and which always emerges in fearful times. In the last month alone I have watched media commentators calling for censorship of their political opponents, philosophy professors justifying mass internment, and human rights lobby groups remaining silent about ‘vaccine passports.’ I have watched much of the political left transition openly into the authoritarian movement it probably always was, and countless ‘liberals’ campaigning against liberty. As freedom after freedom has been taken away, I have watched intellectual after intellectual justify it all. I have been reminded of what I always knew: cleverness has no relationship to wisdom.

I have learnt more about human nature in the last two years than in my preceding forty-seven. I have learnt some things about myself too, and I don’t especially like them either. I have noticed my ongoing temptation to become a partisan: to judge and condemn those on the other side of the question - those sheeple, those malicious enemies of Truth. I have noticed my tendency to seek out only sources of information which confirm my beliefs. Revelation is never comfortable.

Most of all, though, what the covid apocalypse has revealed to me is that when people are frightened, they can be easily controlled.

Control: this is the story of the times. Across the world we are seeing an unprecedented claim to control staked by the forces of the state, in alliance with the forces of corporate capital, over your life and mine. All of it converges on the revealed symbol of our age: the smartphone-enabled QR code that has, with frightening speed and in near-silence, become the new passport to a full human life. As ever, our tools have turned on us. Another revelation: they were never our tools to begin with. We were theirs.

Amongst the vast flock of contested facts that wheel around this virus like a murmuration of starlings, darkening the skies and addling the mind, one stands out. It is the single fact that blows a cathedral-shaped hole in the strategy being pursued by governments at present, and which offers a glimpse into the crypt. It is the fact that these vaccines, whatever their efficacy in other areas, do not prevent transmission of the virus.

This single fact - which has long been known but is barely ever mentioned - blows apart the case for vaccine passports, segregation, lockdowns of the 'unvaxxed' and all such similar measures. Even if you believe (or pretend to) that this virus is dangerous enough to justify the radical new forms of authoritarianism which have emerged around it - and I certainly don’t - those forms will fail anyway if both vaccinated and unvaccinated people can spread it; which we know they can.

What, then, can be the justification for the system of technological control and monitoring which has arisen around us with curious speed and smoothness over the last year? And what could explain the strangely similar language in which the world's governments explain and justify this system, which so many have adopted in similar ways with similar technologies in similar timeframes? That the 'unvaxxed' are a danger to society, and that the 'vaxxed' must be protected from them is the pretext. But as we are seeing on the ground in Ireland, the pretext is baseless.

If we were operating, as we pretend to be, from the ground of reason - if we really were 'following The Science' - then we would be dismantling these systems at this point. Instead we are moving deeper into them. We are being herded into a future in which scanning a code to prove you are a safe and obedient member of society will be a permanent feature of life, as unquestioned as credit cards and driver’s licences. We are moving towards enforced mandatory vaccination of entire populations - including children - and prison sentences for those who refuse. By winter’s end, we could be living in a world in which the state has taken full charge of our bodies, and our only chance of remaining active members of society is to submit to their every instruction, and agree to permanent digital monitoring to prove our compliance. 

Eighteen months ago, anyone suggesting that this would be the direction of travel when this virus arrived in town would have been dismissed as a paranoid David Icke fan boy. But over that eighteen months we have moved smoothly from ‘two weeks to flatten the curve’ to ‘mandatory injections to avoid prison.’ We have normalised this, and accepted it. We have not asked questions. Those who have dissented have been censored, silenced, bullied and abused.

Even as I was writing this essay, the situations in Germany and Austria were eclipsed by news from Down Under. This weekend, the Australian army began shifting covid-infected people into state-run camps. Parts of the Northern Territories of Australia have entered a ‘hard lockdown’, in which nobody can leave their house for any reason at all except for urgent medical treatment. Those who have contracted the virus, or simply been in contact with someone who has, will now be forcibly ‘transferred’ by soldiers to a government-run camp where they will be held until the state decrees they are safe enough to be released. 

These ‘mandatory supervised quarantine facilities’ have been used to quarantine incoming travellers for the last year. Now they are being used to 'contain' Australian citizens. You can watch this measure being announced by the government here. You can watch an interview with someone who was taken against her will to the biggest of these camps here. You can see another Australian politician fulminating about the ‘unvaxxed’ and what he would like to do to them here.

If after this you are not filled with foreboding, then I don’t know what to say to you. 

My own sense of foreboding is deepening daily. Beneath the surface, down in those depths, I am far from the only one who can see what is emerging. The Narrative does not hang together, the story does not gel, but it is doing its job nonetheless. It is being used to summon forth and justify an unprecedented authoritarian technocracy which is hemming us all in with no consent, no debate, and no right to opt out. 

In a short but momentous two years, this is who we have become. We in the West, who have spent decades, if not centuries, lecturing the rest of the world about 'freedom', and sometimes trying to bomb them into accepting it. We who invented this thing called 'liberalism'; we who are now burying it. It didn't take much, did it, for our words to be revealed as hollow?

Nearly a decade ago, I wrote an essay called The Barcode Moment. It’s collected in my book Confessions of a Recovering Environmentalist, but you can also read the original version, in three parts, herehere and here. It was about the advance of intrusive technologies, and the question it posed was: where will you draw your line? I was trying to work out for myself the answer to this question, which has nagged at me for years. At what moment does the direction of travel of the Machine become so obvious, so intolerable, so frightening, that you can no longer acquiesce? What is the breaking point? For some people it was smartphones. For others it might have been social media. These days I think that the really smart people stepped off the carousel at dial-up modems and went quietly into the woods. 

That essay was easy to write compared to this one. Ten years ago, I shivered at the sight of Google’s new Glass technology, which in retrospect was an early shot at a prototype metaverse, and wrote about what it might portend. It turns out that it’s a dozen times easier to write about a future of technological control that might be around the corner than it is to write about it as it manifests around you. 

But this is what is happening today. Over the last six months I have been writing about the evolution of the vast grid of technological control that I call the Machine: where it came from, what powers it, how we manifest it in our culture and in our individual lives. Over the next few months, I was planning to write about how it manifests in the here and now, in our politics, society and culture. I will still be doing that, but I find myself being overtaken by events. By the time I finish writing these essays, we will be living in a very different world to the one we lived in when I started them. We already are. 

The covid pandemic has proven to be the perfect controlled experiment for the rollout of the next stage of the Machine’s evolution. This is the missing piece of the jigsaw puzzle without which the rest cannot be deciphered. The Narrative does not make sense until we understand that we are watching a new, radical form of techno-authoritarianism unfold before our eyes. It is not an accident, and it is not temporary. In the EU, Smartphone-enabled vaccine passes have been on the cards since at least 2018. The entire pandemic scenario was wargamed less than a year before it happened. The technology was ready, and the tightening of the ratchet long anticipated. All that was needed was a trigger event. As I wrote in my last essay here, the future in a collapsing society is a combination of both breakdown and clampdown. So it begins. 

No ‘conspiracy theory’ is required for this to be true. It doesn’t mean that the virus is not real or dangerous, or that Bill Gates wants to inject you with microchips (well, he might, but that’s a separate conversation ...) No hidden cabal of people needs to be in control. The people who are in control - or at least, who aspire to be - are out in plain sight, and have been for years, and most of us either don’t notice or don’t care. We are too busy playing with the toys they make for us. And what is the line between Them and Us, and how blurred is it?

What we are seeing is the Machine doing what it always does; what I have traced through its history for the past six months. It is taking advantage of events to cement its dominance. It is colonising our societies and our bodies and our minds. It is replacing nature with technology, and culture with commerce. It is making us parts in its operational matrix, and it is using our fear to justify its tightening grip. When we are afraid, we welcome control, we welcome authoritarianism, we welcome strong leaders who will save Us by excluding Them. We willingly give up our freedom for safety, and end up with neither. Our fear leads us by the hand towards the next stage of our long journey away from Earth and into artifice; away from human freedom and into the digital net.

Perhaps you think this sounds exaggerated. Hysterical, even. Just a few months ago I might have agreed. A year ago, I almost certainly would. But a year ago I had not seen what I have seen now. I had not seen the smartphone passports, the QR scanners, the meek public compliance, the deliberate whipping up of fear and hatred by political leaders. I had not seen the mandatory vaccination orders. I had not seen the camps.

Next week I will write more on what I see happening, and where it is heading. But for now, it is enough to say that my personal Vaccine Moment has arrived. Where once I was on the fence, now I am firmly off it. Even if I were to be convinced that these vaccines worked safely, I could never get myself a vaccine passport and acquiesce in the technological segregation of society. I could never scan my code without shivering. I cannot participate in this.

We all have a breaking point, and we all should, because this is the means by which our human intuition screams to us that something is wrong. This is mine. I will not go along with what is happening. I will not validate what is emerging. I will resist it. I will take my stand.

What has been interesting about just the last few days, as I have struggled with how to express myself here, is that huge numbers of people have taken to the streets to say the same thing: enough. As the pressure builds, the explosions begin. Following widespread walkouts and strikes in the USA in recent weeks, hundreds of thousands of people across Europe have begun to take to the streets to oppose the closing-in of the technium. Few of these vast demonstrations have been reported in the mainstream media - another of those facts which, if the world was what it pretends to be, would ring alarm bells, but which we have become inured to in the age of the Spectacle

But something is happening out there. It’s as if the Vaccine Moment is some kind of thoughtform, drifting through the air, settling on millions of us at once like soft rain. Or perhaps it is more that a fog has suddenly cleared. Perhaps more and more people are coming to see that what is happening now is the Rubicon of our age. Nothing will be the same after this, and it is not intended to be. If we don’t want the future to look like a QR code flickering across a human face forever, we are going to have to do something about it.

1

This cartoon is sourced from the Substack of satirist C J Hopkins, whose writing against what he calls the New Normal is well worth following, though his satire is having trouble keeping pace with reality.








The Vaccine Moment, part two





On Symbol and Story



Tolstoy once claimed that there were only two stories in the world: ‘a stranger arrives in town’, and ‘someone leaves on a journey.’ A novelist, he thought, ought to be able to do almost anything with these at his disposal. A few years back, on a writing course I was teaching, a student of mine pointed out that these could both be the same story told from different perspectives. I hadn’t thought of that, but I’ve thought of it often since.

Tolstoy’s was a life of seeking; a life of burning and journeying, of falling down and rising again and walking on towards truth. At each stage of the journey he picked up the stories he was telling and turned them around so that the light fell on them in new ways; examined them to see if they were true or not. Call things by their name, he advised himself in his diary in 1851. The advice holds.

Humans are storytellers; this might be the characteristic that distinguishes us most starkly from even our closest animal relatives. All day every day, we use narratives to try and make sense of the ongoing confusion of reality; of the business of being human. When Dougald Hine and I wrote the Dark Mountain Manifesto a dozen a years ago, it was stories we focused on. The claim we made then, which has been borne out since, is that our culture was telling the wrong story about the world, and it was leading us to the edge of a cliff:

This story has many variants, religious and secular, scientific, economic and mystic. But all tell of humanity's original transcendence of its animal beginnings, our growing mastery over a 'nature' to which we no longer belong, and the glorious future of plenty and prosperity which will follow when this mastery is complete. It is the story of human centrality, of a species destined to be lord of all it surveys, unconfined by the limits that apply to other, lesser creatures.

What makes this story so dangerous is that, for the most part, we have forgotten that it is a story.

Human history could be seen as a never-ending series of battles over stories, with the winners determining who shapes society, at least for a while. The ongoing ‘culture war’ in many Western nations is a classic example of this narrative struggle at work. Who gets to write the history of America, or Britain? Who decides if a statue stays up, or what it means? The battles around these stories are so ferocious precisely because they are seen by many people as existential. That statue, that history book, that museum display - for many people these are not just static objects or irrelevant bits of the cultural furniture: they are symbols, the battle over which will determine who ‘we’ are, and what we teach our children.

Stories change their shape radically depending on the perspective they are told from. The Odyssey is a different story when Penelope tells it. New stories can replace old ones, and topple cultures in the process. Much of what I have been writing here since the spring has been about precisely this mechanism. What is going on in the post-post-modern West is that we are at the end of a story, and we are fighting violently over whether we can restore it - or if not, which story, or stories, will takes its place.

The historian Christopher Dawson described our region of the world, which has been so dominant for the last few centuries and is now fading in power and influence, as a Christian society overlaid on a barbarian substrate:

Western European culture is dominated by this sharp dualism between two cultures, two social traditions and two spiritual worlds - the war society of the barbarian kingdom with its cult of heroism and aggression and the peace society of the Christian Church with its ideals of asceticism and renunciation and its high theological culture … I believe that it is to be regarded as the principal source of that dynamic element which is of such decisive significance for Western culture.

This mix of barbarian sinew and Christian faith, with an undergirding of classical thought, is what made the West. For a thousand years, medieval Christendom survived as a world entire in itself. Then, from the Reformation onwards, through the Enlightenmentempire and the rise of science, the Christian story was first challenged and then gradually superseded by another: the story of Progress. This story was the subject of our little manifesto twelve years ago:

Onto the root stock of Western Christianity, the Enlightenment at its most optimistic grafted a vision of an Earthly paradise, towards which human effort guided by calculative reason could take us. Following this guidance, each generation will live a better life than the life of those that went before it. History becomes an escalator, and the only way is up. On the top floor is human perfection. It is important that this should remain just out of reach in order to sustain the sensation of motion.

But the myth of Progress hit the buffers in the second half of the twentieth century. After Auschwitz, after Hiroshima, who could believe it? Those of us who are my age and older can still remember what the year 2000 was supposed to look like when we were children, with its jetpacks and flying cars and moon colonies and electricity too cheap to meter. Nobody mentioned the changing climate or the spiralling extinction rates or the bullshit jobs or the ocean gyres swimming in plastic or the billionaires in their bunkers or the children digging up coltan for the smartphones put together by other children in sweatshops we will never see.

The West was Christendom; but Christendom died. Then the West was Progress; but Progress died. From this vantage point - perhaps still too close to really make out the shape of things - I suspect that the last decade was the period during which this reality hit home for many people. The grand story we grew up with is now impossible even for many former true believers to cleave to. In response, we have entered a period we could call narrative fracture.

While once we might have been able to cleave to a grand narrative like the story of Progress, or smaller but nonetheless unifying stories, like those built around nation states, it is now almost impossible to do this at any scale. The narratives are too fractured. Everything moves too fast, and the centre will not hold. This is the meaning of the ‘culture war’: an ongoing battle over stories, with no sign at all of whether any new grand narrative will rise to replace that of Progress. Perhaps it won’t. Perhaps the days of grand narratives are over. Either way, the battle over stories will not end any time soon.

Why am I writing about this in the second part of an essay on the covid virus? The answer, if it’s not clear by now, is that the response to that virus has been filtered through precisely this process of narrative fracture. This in turn means that when people look at what is going on, they - we - filter what they see through entirely different stories.

I got a taste of this myself, as I knew I would, in response to my previous essay, which escaped the bounds of the little community I have cultivated here and roamed all over the Internet, with predictable results. It may turn out to be my most widely read essay ever - but what people thought they were reading was determined by the narratives they were already seeing the covid era through. Many people - too many to reply to - wrote to thank me for articulating what they were also feeling but felt afraid to say. Others took to their social media accounts to denounce me as a conspiracy theorist and worse. Some people thought they were reading an ‘anti-vaccine essay’, despite the fact that I’d specifically said otherwise. Others thought that my opposition to the coercive measures being employed around the world right now meant I would be on board with this or that florid theory of their own making.

I am hardly the only one to have experienced this: it’s a situation, as many have written to tell me, that is experienced daily across the world right now, in families, in workplaces, online. In particular, those who deviate from what I called the Narrative - the establishment story about covid and the response to it - can expect short shrift or worse. It is a difficult and frightening time for many even to venture out with questions which go against the grain of the official wisdom.

I wrote last time that this virus was apocalyptic, in the sense that it was revealing things previously hidden. One of these things has been the fractured nature of our stories; and that in turn has revealed just how fragile many of our societies are. The myth of Progress tells us we should have faith in certain things - accumulated scientific knowledge; accredited and ‘educated’ experts; journalists who investigate the facts of a story and then explain them to us; the human ability to establish truth - but the process of narrative fracture, which stems from a crisis of trust and legitimacy, means that not only do we not trust these things, but we can’t even agree on what many of them mean. Filter that in turn through the hall of mirrors that is the Internet, and the stage is set for mass confusion, and a consequent deepening of hostility, mistrust and fear.

Over in his online forum The Stoa, philosopher Peter Limberg offers a Hegelian analysis of the two conflicting stories around covid, and how they run up against each other. He calls these two positions Thesis and Antithesis, and describes the first position — the Thesis — like this:

Lockdowns are needed to contain the virus, masks work and need to be mandated, vaccines are safe, people should take the vaccine to protect themselves and others, and vaccine passports will help open things up quicker and encourage those who are hesitant to get vaccinated.

The Thesis is the establishment position. It is held, in Limberg's words, by ‘legacy media ... NGOs, Universities, Western governments, and memetic tribes on the political left.’ In contrast, the opposing view — the Antithesis — is held by a ragtag of political dissidents of all stripes, from right wingers to anarchists, motivated to cluster for different reasons around an alternative story:

Lockdowns are not needed, masks do not work, the safety and efficacy of the vaccines are being oversold, vaccine passports will not only fail but further segregate society, and in the near future we can expect Giradian scapegoating of the unvaccinated. In other words, we are positioned on the precipice of a slippery slope that leads towards increasingly draconian biopolitical control measures, the grip of which is unlikely to release even once the pandemic is over.

We could see the last two years, slightly crudely, as a battle between these two stories. To some degree, your choice of which you adhere to will be dictated by your personal experience. If someone dear to you has died of covid, for example, it may make you more than impatient with people who question the efficacy of vaccines, or campaign against lockdowns. On the other hand, if (like me) you have been locked out of the life of much of your society for six months, for no reason which any science can justify and with no debate or consent, you are equally likely to snap at being told to ‘follow the science’, or trust the authorities to play nicely with your civil liberties. Both of these positions seem reasonable from their own perspective, but they are increasingly impossible to reconcile - and after two years of this, we are all just exhausted.

This is narrative fracture at work, and in the last month or so it feels like it has been happening faster: we have seen the outsider Antithesis apparently gaining ground and the establishment Thesis bleeding support. This is probably due both to the increasingly obvious shakiness of much of the Thesis - especially the failure of the vaccination programme to end the pandemic - and to the radically coercive measures being pursued by its advocates. Vaccine mandates, ‘green passes’, mass sackings, lockdowns of the ‘unvaxxed’, covid detention camps, and a sinister scapegoating campaign: all of these are entirely unprecedented, and are being pursued with little or no transparency, debate or consent. This seems to be sowing doubt in the minds of more and more people who were previously prepared to accept the Thesis.

As this process accelerates - as governments attempt increasingly desperately to vaccinate large numbers of unwilling people by force, even while they and their media allies struggle to suppress alternative narratives and awkward facts - more and more of those who have supported the Thesis may look at what is happening and start to feel uneasy. Note that this has nothing to do with anybody’s ‘vaccination status’. Whether or not someone is vaccinated is entirely a personal matter; it does not necessarily have any relationship to their view of the authoritarian measures currently being pursued in the name of public health. As those measures ramp up, civil disobedience is beginning to spread. If it spreads further - and if the measures fail or cannot be enforced - the Thesis story will begin to come apart. At that point, anything could happen.

This is the power of stories. A narrative about the world is always a tool - a rough map with which to navigate the complex territory of reality. But the map cannot be mistaken for the territory: if that happens you get stuck in your story, and the story - rather than the reality it points to - begins to dictate your actions.

In his 2020 book The Plague Story, the Australian writer Simon Sheridan suggests that the establishment response to what he calls the coronapocalypse can be seen as the playing out of an already-familiar story: the ‘plague story’ of the title. This, says Sheridan, is a story as old as plagues themselves, which is to say it is eternal. Tracing the structure of this story back through classic novels like Daniel Defoe’s Journal of the Plague Year and Albert Camus’s The Plague, as well as thorough contemporary Hollywood disaster flicks like Outbreak and Contagion, Sheridan suggests that the Plague Story is a pre-existing template, imprinted on our minds through our cultural inheritance, which has been applied inappropriately to the current pandemic.

Everybody knows the Plague Story in the West: we have all seen the films, or read the novels, about the terrifying new virus that escapes from a (usually foreign) lab and destroys much of humanity, until a few heroic outsiders manage to either defeat it with science or outlive it with luck and grit. Sheridan suggests that at the beginning of the pandemic, many governments tried to guide public discourse away from this apocalyptic narrative towards another story, which he calls ‘the flu story’ - that covid was a novel and potentially nasty flu-like illness, but one which could be overcome by pursuing ‘herd immunity’, reasonable health measures and individual good sense. But the attempt was doomed to fail, as pressure from a sensationalist media and a fearful public, egged on by various statistical projections of looming disaster which turned out later to be wrong, pushed them towards the template of the Plague Story:

We started along the path into the plague story when the WHO’s early warning system went off back in January [2020]. When western governments went into lockdown in March, we entered the plague story for real. At time of writing, we are still in the middle of the plague story and we don’t know how to get out of it. How we eventually do get out of the story is anybody’s guess at this point but until we do we are going to be in limbo. That’s because societies run on stories. Not on facts. Not on ‘science’. Not on risk analysis.

Note that the plague - or outbreak, or virus, or pandemic, or whatever word we choose - is distinct from the story we tell about it. Sheridan’s point is that the covid pandemic has been viewed by most people, from the very early days, as a version of the Plague Story, and hence we must play that story out to its conclusion:

Once the plague story became the official interpretation of the corona event, people expected the elements of the story to be fulfilled. Quarantines needed to happen. People breaking the rules needed to be denounced. The experts needed to come to the rescue. All these things became necessary because they are implied by the structure of the story. It is for this reason that we must now have a vaccine because that is a very important part of the modern plague story .... Currently, we have a vaccine-shaped hole that must be filled.

Sheridan’s Plague Story, like Limberg’s Thesis/Antithesis split, is an attempt to explain how the pandemic is seen so differently by so many people, and how this in turn can lead to breakdowns in communication on the most intimate level. Sheridan puts into words an experience that most of us must have had at some point - or many points - in these last two years:

If, like me, you’ve had some very unusual conversations with people over the corona event, it’s almost certainly because you disagree over the validity of the plague story. Arguing over details is not going to change minds at this point because what’s up for grabs is not this or that opinion but an entire explanatory framework. For those of us that think this is an incorrect application of the plague story, the measures taken seem radically and dangerously authoritarian. However, authoritarian actions are normal during a plague, and that is why people who are viewing events through that story don’t have a problem with such actions.

Think of what the key symbols of these covid times mean from the perspective of these different stories, and the dangers of the moment become clear. Masks: abuse of state power, versus sign of social responsibility. Vaccine passports: the beginning of digital tyranny, versus a way to protect the vulnerable from the irresponsible. Vaccine mandates: the forced injection of an experimental drug into the bodies of the unwilling, versus a way to ensure public health in a time of unprecedented danger.

It is the last of these which may mark the point at which the authorities step over a line into uncharted territory. The symbolism of the ‘vaccine mandate’ - the violation of an unwilling body by a needle; the injection of unwanted drugs by forces of the state - this hits way deeper than any rational argument about ‘R numbers’ or ICU beds. For those who cleave to the Thesis or the Plague Story, vaccine mandates are a necessary, if maybe not ideal, next phase of the global response to covid. But for those of us who reject those stories, even partially, they are an outrageous violation. And if the mandates are extended to children, then for many people any remaining bond of trust between governed and governors may irretrievably break down. This is a very bad place for any society to find itself, and especially one which is already reeling from two years of enforced shutdowns and a pandemic which continues to roll on regardless.

Sheridan has the same fears:

If governments cannot bring the plague story that is the coronavirus to an end quickly, it is quite possible that the tensions themselves will lead to a further crisis especially once the real economic impacts of what has happened hit home. Governments will desperately want to bring the plague story to an end by way of a vaccine. But if that doesn’t happen quickly then we will probably see an extended period of conflict between the technocracy and democracy.

Those words were written more than a year ago. Today we can see that, whatever the arguments for or against them, the vaccines have not ended the pandemic - and so the Plague Story continues to spool. Where does it go now? We don’t know. It seems to me that this is all part of the ongoing revelation. I don’t think it is over yet. I fear, more and more, where it might lead us. I fear the rising anger, the mass hysteria, the pretend certainty on all sides. I fear the revelations to come, and I hope daily that my fears are groundless.

The early days of the pandemic, in many places, brought many people together around a shared threat. Whatever our perspectives, we shared the lockdowns, the uncertainty, the desire to see it end. We argued about what it was and what to do; back then, arguments were still possible, and could go uncensored. But the arrival of vaccine passports, mandates and segregation ripped society apart rather than bringing it together, dividing clean from unclean, responsible from irresponsible, foolish from wise, and creating a new class of acceptable scapegoats. The needle and the QR code have become the terrible signs of the times.

This is a perilous place to be, but I think that Sheridan is right: the conflict between democracy and technocracy which has been building for decades is looming clear before us now. This is my story: I have been telling it here for six months, and telling it in my writing for nearly three decades. It is cored around the kind of critique of technology that Lewis MumfordJacques Ellul, Ivan Illich, Neil Postman or Vandana Shiva have been advancing for decades, and which we dug deep into back in the 1990s when I worked at The Ecologist magazine. It is a claim - a fear - that a merger of state power, corporate power and galloping technological dominance and control are driving us into Brave New World or Gattaca with barely a murmur. It is the story of technocracy: the story of the Machine.

In 2021, this story has intertwined itself with the story of the virus and piggybacked upon it, using the pandemic to accelerate a pre-existing direction of travel. As we fight bitterly over the wedge issues of the age - vaccine safety, new variants, ivermectin, mandates - this meta-story continues to play itself out around and above us, its authors promising a software update that will reboot the Progress story for the Smart world to come, and save us all from illness and even death. I will write more about this next time, in the third and final part of this series.



If you haven’t had enough yet, this recent interview I did with Freddie Sayers of Unherd digs further into these stories, and where they might be leading us. This and various other conversations can be seen on my Youtube channel.





 























Comments

Popular posts from this blog

The Next Step for the World Economic Forum

What the Media Is HIDING About Ukraine/Russia

The State of Emergency, Coercive Medicine, and Academia