Fourth Reich Archaeology - #073 - Fourth Reich Political Theology with Marcus//Return of the Repressed

Episode Date: December 12, 2025

We are coming in hot this week with a very special episode and a very special guest.  We are calling it Fourth Reich Political Theology, and we are absolutely honored to have Marcus from the Return of the Repressed podcast joining Don to do some serious digging.  In this one, Don and Marcus examine how “The Market” and people’s fealty to its bizarre logic has come into actual existence, almost alchemically, or religiously.  To put it bluntly, The Market today fills the role of God in our society. It is beyond human control, beyond reproach, and exercises an omniscient, omnipotent power over human affairs. To capitalists, The Market’s pure rationality also bestows it with benevolence. Don and Marcus explore the historical and theoretical bases for the development of this phenomenon, by examining the transition from feudalism to capitalism and the adaptation of religion to the economic mode of production and vice versa. We think that this one will be the start of an epic run of episodes with Marcus. The first hour is available for free, and the full nearly-three-hour-long episode is available today on P@treon: https://www.patreon.com/c/FourthReichArchaeology And be sure to check out Marcus’s stuff over on P@treon too! You can find the Return of the Repressed at: https://www.patreon.com/TheReturnOfTheRepressed

The following passage comes from Volume 1 of Capital by Carl Marx. The religious world is but the reflex of the real world, and for a society based upon the production of commodities in which the producers in general enter into social relations with one another by treating their products as commodities and values, whereby they reduce their individual private labor to the standard of homogeneous human labor. For such a society, Christianity with its cultus of abstract man, more especially in its bourgeois developments, Protestantism, deism, et cetera, is the most fitting form of religion. In the ancient Asiatic and other ancient modes of production,

we find that the conversion of products into commodities, and therefore the conversion of men into producers of commodities, holds a subordinate place, which, however, increases in importance as the primitive communities approach nearer and nearer to their dissolution. The life process of society, which is based on the process of material production, does not strip off its mystical veil

until it is treated as production by freely associated men and is consciously regulated by them in accordance with a settled plan. This, however, demands for society a certain material groundwork or set of conditions of existence which in their turn are the spontaneous product of a long and painful process of development. Political economy has indeed analyzed, however, incompletely, value and its magnitude, and has discovered what lies beneath these forms,

but it has never once asked the question why labor is represented by the value of its product, and labor time by the magnitude of that value. These formulae, which bear its stamped upon them in unmistakable letters that they belong to a state of society, in which the process of production as the mastery over man, instead of being controlled by him, such formulae appear to the bourgeois intellect to be as much a self-evident necessity imposed by nature as productive labor itself.

Hence, forms of social production that preceded the bourgeois form are treated by the bourgeoisie in much the same way as the fathers of the church treated pre-Christian religions. Whence arose the illusions of the monetary system, To it, gold and silver, when serving his money, did not represent a social relation between producers, but were natural objects with strange social properties, and modern economy, which looks down with such disdain on the monetary system,

does not its superstition come out as clear as noon day whenever it treats of capital? How long is it since economy discarded the physiocratic illusion that rents grow out of the soil, and not out of society. Colonialism or imperialism, as the slave system of the West is called, is not something that's just confined to England or France or the United States. Every nation, in every region, now has a decision to make. It's one huge complex or combine. Either you are with us or you are with the terrorists.

And this international power structure is used to suppress the masses of dark-skinned people all over the world and exploit them of their natural resources. We found no evidence of conspiracy, foreign or domestic, the Warren Commission, the science. I'll never apologize for the United States of America, ever. I don't care what the facts are. 1945, we began to inquire information, which showed that there were two wars going. His job, he said, was to protect the Western way of life. The primitive simplicity of their minds renders the more easy victims of a big lie than a small one. For example, we're the CIA.

He knows so long as a lie. Freedom can never be secure. It usually takes a national crisis. Freedom can never be secure. Pearl Harbor. A lot of killers. You get a lot of killers. Why you think our country's so innocent?

Not more the CIA. Now, he has a model. The United States is coming. Winded for trash is coming. Perthiology. Perthiology. Reich Archaeology. I'm Dick, and you will be hearing from my co-host Don in just a minute. I am recording this opening while Don is out, and he actually recorded the interview you are

about to hear while I was out, but I need not bore you with those details. Welcome, everybody. Welcome to our show, Fourth Reich Archaeology, the premier podcast destination for all your communoid needs. We got theory, we got history, we got current events, and today we are so excited because we are going to get into some theology with a very special guest, Marcus, from the return of the repressed podcast. For those of you who don't know, Marcus is one of the greatest to ever do it, and I know that you are going to just love what you hear. this week. But before we get into it, I do have to do the preliminary moment of gratitude. Thank you to every single person out there who has subscribed to the pod, who has left a positive review

about the pod. Thanks to all who have shared the pod online and in real life. Thank you for all of your kind words. Thank you for all of your support for tuning in every week. You are the wind beneath our wings and we are your humble servants over here. Now we really depend on all of you to spread the word about this project because Don and I are, well, we're just two dudes. We are two dudes who work full time and really we're just two friends who are doing this out of love and out of a true belief in the message that we're laying down. And we do this project. We do this project. We work on it in the wee hours of the night and on the weekends. And whenever we have a moment of free time, because we are committed,

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Of course, if you are not in a position to send us some financial support, it's all good. Please continue to enjoy the program. I just ask that you please do your best to spread the word about this project because the world needs to know. We are on social media. You can find us on Instagram and X at Fourth Reich Pond. and we have an email account. Believe it or not, they gave us one. It's Fourth Reichpod at gmail.com and you can write us any time about literally anything that comes to your mind and we will do our very best to respond. I really do think you're going to enjoy this week's episode. Don and

Marcus discussed what we are calling Fourth Reich political theology and now I don't want to take anything away from the guy's discussion, so I'm just going to leave you all here and hand it on over to my man Don. We are joined by an extremely special guest, a man who has received many a shout-out on this podcast in the past. a good friend, both personally and to the communoid community more generally. That's right. It is none other than Marcus from the return of the repressed, or as I fondly refer to him,

Marcus. How's it going, man? Welcome. Yeah. Thank you. What a nice intro. It's usually like the American accent for Swedish is quite sweet. now it was only like one word so I'm not sure what to think about that but yeah yeah I'm very

happy to be here finally we wanted to do this for a long time yeah definitely so before we dig into the topic of this episode which as advertised is going to hover around this idea of fourth Reich political theology a little bit of introduction to kind of give the listener a sense of how we came up with this topic in the first place. So Marcus and I, you and I have been talking for a while about doing an episode or a series maybe or like one of those break-off series that you make inside a series, inside the series, something like that. Definitely. I don't think that we're going to get that one done in one go, because the topic is something that comes up in the Gerald Ford saga and in

Jerry World more broadly, namely the obscure but nevertheless critical National Security Study Memorandum 200, which real paranoids out there might be aware of, but it's a little-known document. It's a hell of a nugget you found here, I think, because I mean, I knew like just the general sort of like time overlap, but I didn't know that it was this like, you know, that they left this much trace of it, like document wise. Yeah, exactly. I mean, to make a long story short, obviously that's not the subject of this episode, but what National Security Study Memorandum is is a roadmap for. population control, let's say, that was put forward by the executive branch of the U.S. government in the 70s during Gerald Ford's presidency, and it really brings together all that we have talked about on Jerry World and Beyond with respect to the consolidation of the

Fourth Reich, and all that Marcus has talked about in a number of series now, children of the parapolitical corn, the skullboys, basically tracing this eugenics history all the way from the European Enlightenment to our favorite American aristocratic family, the Rockefellers, who were, of course, Henry Kissinger's main patrons back in the day. So we're going to get that someday, right? Yeah, yeah, yeah, definitely. I have to get there. I think it's also kind of like, I mean, for better and worse, it's a popular thing, I think, on the parapolitical scene to talk about it.

I mean, one should always be sort of wary of topics that, what do they like to say during Obama, like, heal the divide or bridge the divide? Yeah. Something like that, which isn't necessarily a good thing. Like, I don't think one should always address issues that sort of like resonates with broad sections of the. population or that's another thing they like to say right like what i'm trying to say is that like i think right wingers can also lean into this quite often you often see you know mentions of it but like on their part it's always like you know either a zog machine or it's like sorrows or it's like some james bond villain who is doing the population control by i don't know

putting t-n t into the vaccines or something like they always have like some yeah the one world government stuff and the FEMA camps, Alex Jones was on about a lot of that bullshit back in the early 2000s. But if you really like look into it, you see that there is, like you just suggested now, right? Like we even went back further than the Enlightenment. Well, it's the period of the Enlightenment, but it's the Swedish thinker who is more of a Baroque thinker because he hasn't read any of the Enlightenment think. His name was Carl von Linnea. I think everybody have heard. about him at some point, like, yeah, the guy who classified or came up with taxonomy, right? Yeah, you may know him by his Latin name, Carlos Linnaeus.

That's right, yes. I mean, that's late 1700, mid-700 to late 1700, and then you see, of course, in the days of Marx and Engels, well, so Marx and Engels is, let's say, two generations after Linnaeus, and then in between there we have the man known as Malthus, right? And I think ever since Malta's, you have like pretty much something worse than like what most, you know, right wingers try to sensationally talk about when they talk about population control. I mean, it's really like it's down on paper with Malta's already like in the early 1800s. Like these people, you know, they are rest products, right? Like there are people who like do not serve either a natural or like historical like purpose.

Like they are actually like sort of dead weight on the entirety of like. And it's, I mean, I'm kind of like smirking now when I talk about it because it's just so funny when you think about like 1800, you know, there aren't even that many people back there, you know, compared to today. Which also kind of proves to us like this constant repetition, like which always even scares me. Like every time I read it somewhere like now we're too many people. I'm like, oh yeah, maybe we are. And then like I have to take some time to calm down and like, no, that is not a real issue. It's the distribution of resources. It's the wastefulness of a selective small group of people.

Like, there aren't actually that many people. Like, even here on this island, Japan, there's, you know, supposed to be 180 million people or something, right? And it's almost the same size as Sweden. Yet I don't feel like that there's that many people here. Like, okay, I'm not living up in the mountain, but like just, you know, on an everyday life level, it doesn't feel like too many people.

but it's really like quite you know dense if you look yeah in relation to sweden for example but yeah we are not supposed to talk about that today but like yeah that's where we are where we are heading right i think eventually well what's interesting the way that you describe it here is that i think what we're talking about today actually lays a bit of a foundation for that future conversation or at least a theoretical framework, because what you're describing with the move from Linnaeus to Malthus and these thinkers that apply a sort of eugenic, genocidal ideology, but presented in the language of pure reason and pure science and, you know, rational development and the natural path of

civilizational advancement, that is exactly what we're talking. about now because we're kind of setting the table of the move from the feudal period where the cultural landscape and the ideological landscape was very much marked by superstition and by religion and by a real concrete belief in supernatural forces shaping the lives and the lived experiences of people, including people in the production process, both lords and the serfs. And what we want to talk about now is how did that supernatural belief that marked the Middle Ages in Europe and beyond, how were those superstitions transposed onto the market and sort of adapted to this rational system of thought that animated people like Malthus and Linnaeus

that animated people till today, even our tech billionaire overlords who pose their utterly insane, beyond insane, psychopathic ideologies on society, but present it as though it's totally rational. I mean, they are talking about, like, fucking cyro chambers and, like, freezing themselves down and waking up, you know, 10,000 years in the future. Like, they are, and, you know, going to Mars, like, it's like, I think we're so caught up in this that we've started to take it, you know, for granted that they just talk like this. But, like, I think even if you just went back 20 years, it wouldn't be possible to, like, I don't know, name a global surveillance company. you know, the name of an orb that is, like, playing in the fantasy universe of Lord of the Rings and the cinemas right now. Like, yeah, 20 years ago, right, was Lord of the Rings came out. Like, that wouldn't be, like, it would seem, I don't know, like kitsch, maybe, like, in a bourgeois, like, kits.

Like, I don't know, like, that it's, it has to be ironic, I guess. We've come a long way of, like, just being exhausted by this, that we just sort of like, what is there to say about it, you know? like how can it be that like we have arrived at this point where it's like yes they like their only vision of the future is something that they saw in in a sci-fi film you know like and maybe not even a new sci-fi film like how long have we not been wanting to go to mars in a sci-fi film it's probably like you can go back to the 50s and see things like that and it's like they have no new ideas it's like really behind all this sensationalism and all this flare of like I don't know having a robot cleaning out your dishwasher

behind it is like a real like intellectual in poverty right of really actually not having any ideas about what the future might be like I think that's why like it's really it's already trying to hide with all its flare is that they don't really have any real ideas and that yeah I think they are sort of okay with this kind of

or it doesn't really matter if they are okay with it or not it's just this sort of they've caught themselves and us in this kind of like years and years repetition of things right yeah they now slowly have to abandon maybe yeah like you say you know this kind of the rationale and return once again to like the irrational roots actually like off the bourgeoisie and start to reintroduce superstition like just before I like end I was just thinking about an example when you said this Like how the feudal, like, you know, this, the element of superstition that we think was there, or like rather that we think disappeared with the bourgeoisie.

Like Linnea writes in a letter, I think, about how he gets banned from a North German city by the mayor because he went to their like natural history museum. and they had on display like a hydra, somebody had like picked together, like, you know, sewn together snakes, like on the body of, I don't know, like some big lizard and said, like, this is a real animal. And he was like, that's not taxonomically accurate. And then he was like, yeah, banned from that German city. And so, like, I mean, that's the end of the 1700s when supposedly all of. our scientific foundations were laid out, and Linnae is definitely one of them, according

to like the general theorem, but like that's sort of like the world that existed at that time, you know, like really superstition, like you say, was part of everyday life. And like there has always, like, you know, there have been continuous waves of trying to reintroduce that. Yeah. And I think what the thesis that you and I have discussed in the few conversations we've had leading up to this here session, we've arrived at the conclusion that actually it never became any less superstitious. The belief in these market forces that motivates people to invest all of their money in the stock market or to just show up every morning and work for a wage that will accrue to the benefit of the ruling class that bosses them around is itself a form of supernatural

belief in these market forces in the idea that if you keep on playing by the rules of the game that have been handed down from generation to generation, that you too, worker, may advance up the chain and become an owner one day yourself. And that is very much, the heaven-on-earth promise of the bourgeoisie that animates compliance with these really otherwise insane, anywhere from insane to banal to psychotic norms of capitalist production. And I think that we're trending in the direction of psychosis in a very rapid rate where these contradictions that have been concealed up until now are more and more showing through and bubbling up to the surface

in the examples like you were talking about like Peter Thiel or like Brian Johnson, the guy who doesn't want to die by flushing out his blood supply with child blood or whatever. And that brings me to the other... Typically from Sweden, he's got like some Nordicist fetish, like just like our like you know good old classic like aryan uh superstition or like aryan romanticism uh where he he's hell bent on his marrow that he buys has to come from sweden i've seen him brag about this on like twitter quite a few times which is like i mean that ties into another

like you know superstition of like the pleidians and stuff right now like if you don't want to go like he's a full on nazi which he probably is like a crypto nazi of some kind but like uh i mean you know we we are there are other ones there as well you know like these kind of supplementary superstitions of today you know uh with the pleadians and stuff but please please go on you sounded like you were heading somewhere i just wanted to point that no it's i mean you're absolutely right of course he's a fucking nazi of course the people that want to draw upon this idea of the fountain of youth and the fountain is actually the blood of real living and breathing young people That, you know, if he's not farming it from his 15-year-old kid, the next thing, just like you have these birthing centers in India or in Ukraine with pregnant women that are serving as gestation factories for first world couples that want to use wombs for rent in order to grow their offspring, like this recruitment of bodies into this.

perpetuation of what is really an aerial heroic mindset. And I think that's something that your podcast has been really effective. And I encourage all the listeners, obviously, to digest the entirety of your back catalog because there's not a dud in the bunch. And it really conveys this sense of just how Nazi coded all of, these historical events, personages, and movements have really been, you know,

even before the rise of the Third Reich. Yeah. You know, maybe we can just transition now from the ramp up, from the introduction to actually having the discussion, the final point that I'll make is, you know, and I think that we've hinted

at it already, is that the way in which these magical ways of thinking are enforced, upon the working class and are used to recruit more members of the bourgeoisie into these sort of cultish ways of thinking is itself a sort of magical ritualistic mechanism that is also resonant with all that we see in the Epstein shit is resonant with all that we really see in this obsession with the occult in conspiracy culture that more often than not, it just obscures what's really going on at a material level. Yeah, of course. You can't have a religion without priests.

And priests at the end of the day are just magicians in different clothes. And I also feel like it sounded like you were about to say something that I never actually thought about, which is quite unique for, let's say, most expressed right now by a certain, like, evangelical American Christianity, like, you know, this kind of, like, of converting other people to their, like, you can tell that they get a kick out of it. Like in the, you know, in the righteous gemstones, right? When they're doing those, like, mass baptizing, like, that looks so, I think, to, like,

most Christians who aren't of those like mega-churches, that looks profane. That's how you're going. Christ, smooth movements. You get that? You see how that work? Everybody in your line keeps getting water up the nose. You're giving them back too far. How about you do it your way and I'll do it mine?

Who's splashing me? I don't know who's spout. Do it again. Let's see what I do. You all stop that. Stop that cuff and keep these lines moving. Please tell him no photographs during the ceremony. I'll think somebody turned down the way.

One! One! One! Oh, Jesus. One! Like the way that they commodify and like, you know, makes like a fordism out of like what is like, you know, the holy passage into, I don't know, like the blood of Christ or however it is to be referred as, but like, you know, to be welcomed into this communion. And they just make all that is holy melts into air, as it says in the in the communist manifesto. that is like it seems to be their major major preoccupation to like just turn everything to shit that they touch you know like what are they doing but um I also felt like there was something like I think you know when you say that it obscures things I think also in my experience of them studying ideology and trying to like criticize it and trying to see what is uh you know the where are these uh

instances of superstition where I also produce for myself a little dream as to not have to wake up, you know, like to the reality of like a certain mode of exploitation or something that is, you know, materially hindering me living my life and I have, you know, I feel the need unconsciously to retreat into a dream. Where are those like pockets of, of superstition in my own life? And I think especially like when one like sort of tries to make it once living too, to like engage, you know, with the art that is the critique of ideology, it's like I really like one point. And this is how you even started like now talking about it like, you know, which with wage labor. Like because that is when you think about it is the obvious answer. But at the same time it is the most uncomfortable answer, which is like.

people will not only raise an eyebrow if you say that that is where ideology begins, but they'll also get angry. You know, like, how would it work if you didn't do it like that, then? Like, they would really like lose it, you know. And but I, Altersir, Louis Altersir, like a famous philosopher, like, of the, yeah, the French period where I know, like, you've cited Guidebo many, many times, right? Like, I think didn't Gideborg also go to Ecole, the Parisian university where he was a philosophy teacher, right?

He was the teacher of, like, Deleuze and Gattari and Foucault, who are maybe like, I tend to be more famous. But he, like, you know, you can read like thousand pages of his book, The Reproduction of Capital, for example, where he goes through this idea of the ideological state apparatus, says and it just expands and it expands and you feel this like world being built around you of like ideology everywhere and then in one moment he just brings it all back and he says that like you know this is the instance like like interpolation what he calls interpulation which is

the process or mechanism by which a subject is produced within the capacity of an ideology and that for him that is the only way that one can be a subject it's not really like that you can get out of ideology like actually the crux is that ideology makes you a subject and most people don't want to be without their subjectivity you know it would almost mean lose your identity and it would mean lose your identity I think it would be like you know it's a psychotic instance but of course then that begins with like you know the most formal of all value structures Like, you know, how do you then compare yourself in this relative world to others? Well, via like how much money you make.

Then the instance of like, you know, this compensation, which tells you why you need to cope with this alienation, you know, the moment when you get paid for it, you get paid for for castrating yourself symbolically to this world global ideology. They pay you to surrender to the ideology of capitalism. Then of course that must be, I mean, there's no religion that can afford that where you get paid every day to go to church. There is no like, you know, I think fantasy, universe even like Lord of the Rings or something where you get paid every day to read and entrench yourself into the world of Lord of the Rings. There is only one ideological state apparatus with a big eye that is capable of doing that. and that is, you know, capital.

Yeah. We forget it. But the payment is a form of absolution. Kind of like when you go to confession and you're confessing your sins, that sinning in this metaphor is alienated labor, is selling your labor in a very alienated and alienating way to a remote person. or a boss that is unaccountable to you, but like the priest that gives you your forgiveness at the end of the confession, you get your paycheck at the end of the week, and that entices you to go and alienate your labor for another week in the same cycle, the same sort of cycle, except,

of course, one is tied to eternal salvation, and the other is tied to survival. survival on earth, you know, in the material conditions that you have to survive in. So it is mapping on. And also your relation to others like on the most sublime levels as well, right? Like who's doing good and who's doing not so good to introduce like the title here? It's like it's a political theological contract, right? Yeah. You get something out of it.

You get something out of it. And if you think about somebody like Isaac. Newton. He was a guy who didn't fit neatly into this dichotomy between divine and rational. And to him, there was no dichotomy. To him, it was one and the same. Kind of like Pascal, maybe one of these guys that was trying to bridge that gap. Religion, alchemy, science, math, it was all part of the same practice and what capitalism has done by necessity is to impose that division but that's unsuccessful ultimately because the rationalistic hold on political ideology is irreversible I think and all that it does when it becomes called into

question like it is again now and like it was in the rise of the third Reich as we'll talk about a little bit later is it it churns up all this froth and all of this sort of ideological noise that makes it yet even more difficult to see through and to understand what the fuck is going on Yeah. But we'll see if we can do a little bit of understanding here today. Hopefully. And now let's get digging. Right on.

It is the international system of currency which determines the totality of life on this planet. That is the atomic and galactic structure of things today. and their face It makes me touch myself 15 times a day I got this problem you see A codependency I meet you all of the time

Right here next to me And you have meddled the primal forces of nature And you will atone. There is no America. There is no democracy. When I ask you for some help. The world is a college of corporations, inexorably determined by the immutable bylaws of business.

It has been since man crawled out of the slime. The bound of itself. Do you want to talk a little bit about the feudal period, you know, the kind of the raw materials out of which this superstitious monotheistic worldview emerges? I feel like you've done a lot of discussion about that. kind of stuff that you might want to just set the table for that piece in the chronological discussion that we'll launch into now. Okay. If we think of like this political, theological contract as being grounded in like in labor, like that you get paid. Like you mentioned Pascal there. Pascal has this interesting thing right where it's like you don't have to believe, just do the ritual

and you will believe will come later you know as long as you do the rituals even if you don't believe in them while you do them the repetition and the praxis like in Altosir

stresses this time in time again that ideology isn't so much about thinking it's like it's quite a lot about like what you're doing because when you do something you tell yourself you tell yourself what do you believe in

by committing, you know, your physical body and time to doing something. And even if you don't believe in what you're doing, this would be like, you know, if somebody really believes that there is such a thing as like cynicism or perversion, then maybe that this would work, you know, that you can actually live somewhere far away on an island in your mind and just observe your body doing things, which you do not agree with at all. all. Like you often see people on Twitter saying things like retweet doesn't mean just I don't justify the tweets that I repost or something or you know it's not an endorsement.

Right, right, right, right. They say something like that. And you often hear like people who do BDSM and stuff like now I can't remember that formula either. But like they have a similar formula where like where yeah the theatrics doesn't really convey the opinion of the of the artist

of course all these things are true but of course it's not it's not a hundred percent watertight of a system like if whatever it is that you do

little by little it's going to like seep into your being like that is inevitable And I think that's why Pascal says what he says, right? But he is saying it, he is saying it purely for the sake of God, right? Like he is born before Capital. So it is not about surrendering to the real God of Capital.

It's to surrender to the God of like the Testaments. But if we just take his formula like Altersier does, like this old Feudal like, I don't know, even then, if this is how it really works, as Pascal suggests, then feudalism functions without feudalism. You do not need the official hierarchy of these estates and this, you know, mortal pyramid mirroring the eternal, like where the king and the monarch is at the top, just like God sits on his throne. and then, you know, there are the angels in the court and then there are like the soldiers and I guess I don't know who is it doing the fighting in heaven maybe the Nephilim or something I don't know

but there is probably some kind of police force also like in the monarchical celestial world as well but this this hierarchy and the the reproduction of this hierarchy, be it like, you know, be it the police threatening you with violence, or be it the priests luring you with gifts, or be it, you know, the jurists and the inquisitors making sure that you do not hold false beliefs, none of that is actually necessary if at the bottom of it all is simply you doing something and getting used to

it even though you don't like it and then little by little this seeps into your own entire being and like you know then how are we going to defend ourselves against something like that if like that is also how capital operates you know by paying us to do alienated labor where the labor itself isn't enough because we don't even believe in the labor it could have been able to be enough but you know yeah and it's funny to think about pascal and to think about all these phenomena that you're describing in the light of maybe his most famous contribution to philosophical or theological discourse, which is, of course, Pascal's wager, right, the idea that, well, if you're going to have to make a bet for your eternal soul

on the one side, if God does exist, and, And if all of the shit that the religion say is true, that you're going to suffer for eternity, if you don't obey his laws, then you stand to lose a great deal. Whereas if you live your life without belief, what are you really gaining after all? So you might as well, on this wager, bet on God and conduct yourself accordingly. and that leads to this pattern of behavior that then comes to identify your very subjectivity through repetition, through ritual, through exceeding to the norms that the wager and that the religious ideology that it imposes on the gambler here.

Yeah, and you really have to sign it in blood, yeah, because then your life is over at some point and you know any chance of liberation if you're a surf in brittany or or wherever the fuck and you're just going to be dead before you can really give it too much of a second thought yeah no yeah it's pervasive the yeah i like that the way that you describe this wager because it's sort of like the basic win-win situation right like it's the reverse you think damned if you do damn if you don't but it's not really damned if you do damned if you don't it's sort of like you'll get rewarded either way like if you believe in it let's say you believe in capital and then and it turns out to be that that's the case you know like oh actually like the value structure of the commodities did actually actually like the value structure of the commodities did actually actually correlate exactly to Plato's, you know, world of ideas. And, you know, it was an essential hierarchy of what's good and what's good in terms of pleasure. And now you have, you know, surrender to it.

That is to say, you live the good life, you know. Like, it's a, what's the one, what's a movie with Anathan Hopkins and Brad Pitt? Meet Joe Black or something. Yeah. Yeah. Yeah. Isn't it something like that? Isn't that sort of like Jove's Black's message to him?

A person like you shouldn't have to worry about death. Would you mind if I express my gratitude? For you, the time you've given me, for the person you are. Don't blow smoke up my eyes. I'll ruin my autopsy. Should I be afraid? Not a man like you. And it's like, and who is this person, man?

Like, isn't he like, he's really like some kind of like ultra bourgeois character? Like, I can't really remember. what that movie is about, but I remember that when I was young, that it didn't, like, what was the message? Like, he hadn't really, like, done that much good stuff. He had just, like, sort of, isn't, doesn't he meet death at, like, a kind of like a philanthropical gala or something? Isn't that, like, where this takes place much of the story?

But anyway, like, you can see that it's, like, pretty much in the confines of, like. It's been a long time since I've seen it, too. But, yeah, I think it's like, he's, he's being absolved. again this theme of absolution for living essentially like a regretful boring bourgeois life and death comes along and it's like no actually you did the right thing yeah yeah exactly like there is because capital says that both of these goods are you know that is what you did you did the moderately pleasurable good that also you know because it's such a good for for capital it actually means that like your modest joys here are so much more like charged.

Transcendental. Yeah, yeah, yeah, yeah, yeah, right? Transcendental, exactly. You know, they speak to a higher truth. You know, like how could like a simple human being really appreciate it? When you bought that BMW, you actually did transcend. And I think that you see that sort of conviction among a lot of people like, I don't know, an American psycho or something like you know like they don't seem to be enjoying what they're

doing I think even like somebody like Epstein like he didn't enjoy his own life I think that like he knew quite often that like this is you know the worst of the worst like you know to have to come five times every day like what a despicable form of existence like I think he felt like a maggot many times of the day but I think also there is an instance where like these kinds of people have to convince themselves with this Pascalian wager to

the you know like giving it up to the higher truth of like you know capital's transcendence that like how you know oh look at you little maggot you are nobody in comparison to the eternal reproduction of capital like and as long as you serve it like who is to say that you did something wrong

like that's I think it's like what must be one of the highest instances of reassurance if you're a piece of shit bourgeois like pervert I don't see any other way out of it for them than that and at the same time the wager offers them that right that is the political theological contract somehow that like you can enjoy and you know but just remember who you know what it is that you're really serving you know take out a high price for this enjoyment for example make sure that it like tells a story about like

what is very expensive and what is not so expensive yeah I'm kind of now I'm starting to think like there's something about like with pedophilia as well right like that it has that kind of excremental dimension and like sort of the highest vampirical like ivory tower dimension as well

like at the one time you ask some normal people on the street let's say 20 years ago I think the common opinion is still sort of on this level of that like I had some dirty like hobo in the forest who does things like that and now at the same time it's like

no it's like the vampirical elite who's going to live like 200 years only they can afford to buy islands where there is a forest where you can do things like that but this like you know there's this interesting contradiction in that that's also you know

that's the case somehow unbeknownst to Marcus while he was going on that tirade, the connection dropped and he was hearing nothing but silence from the other end. However, we quickly reconnected and continued the conversation. Are you superstitious about the loss of connection? Do you think that it was God punishing us for blasphemy? Yeah, no, I'm more Freudian here. I let go of Jung's talking bookshelves.

but he does have like this stupid word for it like when this happens like an an external phenomenal catalyization no an external catalyization phenomena or something I can't remember what it is like that yeah that the the floor boards are going to pop

or crack once you know this conversation gets heated enough or something you know that there is like a social relation to like things like woods, floorboards cracking or I don't know

pipes in the world making a sound when you're just about to tell the person you hate them or love them or something something like that. Mombo jumbo. But you know I was talking about

another kind of mumbo jumbo and I can just break it down like the message of like Joe Black we're trying to figure out like what is sort of Pascal's wager here for the bourgeois subject? In his case, like even when they are supposedly overwhelmed with his enjoyment, you know, even when the enjoyment is overwhelming, I think they still feel like small maggots.

And I made like the example of like, yeah, Jeffrey Epstein, like when, that he has to come five times a day or something. Like I think even he thought, you know, that he's a little maggot, like that this is a despicable form of existence but it's somehow like he can't escape it because the wager that he has made like with capital the political theological

contract is sort of like that this is also carried out for the sake of the higher purpose of like capital's transcendence you know like oh look at you little maggot like you know what are you compared to the eternity of like capital's reproduction

and and then I was thinking about this kind of contradiction that it used to be that maybe something like pedophilia is at the same time the lowest of the low and at the same time the highest of the high like that you have like these vampires on the very very top who engage with it and then I think maybe 20 years ago before this Epstein stuff became so much common knowledge I think most people would think about pedophilia like it's some dirty bum out in the forest you know doing it but now we actually know that like no you have to be among the world's riches to like engage with this

stuff to be able to buy an island with a little forest where you can do this and so so capital you know again like kind of acknowledges this they try to make sure that it is something expensive that and I think capital likes that like this reification you know like it is never about how good something makes you feel it's always like whether it is good according to capital as in good it is costs a lot of money yeah or good according to some scale that is actually completely inaccessible to normal people and that's only accessible you know the pleasures of the type of grooming and manipulation and pedophilic sexual gratification that were experienced in Epstein Island

is something that is, I think, not immediately graspable to the masses of people. No, we revolt against it, I think, eternally immediately. Exactly. And that's interesting because, you know, to bring it back to feudalism and the sort of surf subjectivity that has evolved in some respect

into the bourgeois subjectivity under capitalism, you think about the scenes, I think always about Breugel, the Flemish painter of the 16th century that would paint these very bacchanalian scenes of peasants having their beer-soaked parties and having an amazing time? Uh-huh, yeah, I think I know.

Yeah, yeah, I think I know which one you mean. Yeah. A jolly red cheek face. Yeah, like, it's putting up on a pedestal a certain type of enjoyment of life that is actually available at all times, but is limited by the ruling classes who control the lives of the serfs. to these fleeting moments. And that's kind of exactly what happens with the bourgeoisie today with vacations or

these conspicuous consumption events, you know, that now we see it in social media or Instagram, the selfies at the basketball game for the NBA that you paid $400 for two tickets or whatever in the upper deck and these insane prices that are attached to the enjoyment of the pleasures on offer in

the capitalist mode of production today it's it's almost like it's the reverse of them the of the Pascalian process by which you believe you know like if labor is the way by which you become a subject of capital the only way of like enjoying that subjectivity

is then it doesn't really matter what you do as long as it is not work you know like it's almost like it's uh in in Swedish like I think a lot of people you know like when they come back from the holidays and people like um ask them you know like oh how how are the holidays or like how was the weekend even. I think like at a certain like sort of well accustomed you know, you know, people who work in an office, let's say, you know, they're not very insecure about their position. They're probably going to have the same job the rest of their life. They don't really have to worry about anything. Most things are taken care of. It's a kind of like, you know, the typical white person that's being talked about in that film, sorry to bother you.

When he says like, yeah, you know, you need to know the secret to the white voice is to sound. like you don't have a problem in the world I think the most convincing thing for such a subject to do when somebody asks them what was your weekend like is to say that like I did nothing I was home doing nothing

and people would be like oh that's so good for you that's wonderful like there is no higher heaven than the thought of like not undergoing this reification process of like becoming a subject of capital. That is enough to be like ecstatic, you know, in comparison, which is

like, yeah, this is, that's absurd. Especially funny when you compare it to what those people are doing in their nine to fives during the working week, which could fairly be described as doing nothing, right? Yeah, right. If you're just moving numbers on a fucking spreadsheet for eight hours a day or you know making client calls or whatever the fuck no offense to the listener who does those things right we're all alienated subjects here we're among friends but uh the idea that you're doing nothing what you're really saying is i'm not enriching the people that own my time on earth i'm spending time in a way that does not ennure to the benefit of some alienated third party who I hate and who controls the majority of my waking hours. Yeah, I think there is something like very closely related to that then, like that there is, oh, what's his name?

There is like a German philosopher who is like a contemporary Altusirian who likes to talk about, he likes to talk about like perceived activities in the same way that that Gishik likes to talk about Presedo activities that they are sort of like the function of just doing something to be able to more successfully procrastinate

like you know you just like I think that the example that Gishek always gives is that like when he used to go to his therapist he would always keep talking about you know things that didn't relate to his everyday life so that he didn't have to talk about it you know eventually be like oh time's up okay too bad we just talked about movies for another hour this today again uh we'll deal with my like you know troubled life the next time like

constantly these kinds of like pseudo activities make sure um it is like the most yeah effectful way of like not having to deal with something and um and this altocerian professor i have to have to think i know what his um his theory is about um rather than interactivity he's talking about like interpassivity that there are these like like seeing other people doing things in one way sort of like that don't really mean anything that sort of like forces you to to do the same thing because you don't want to be like oh the old one out who actually does something useful or worthwhile like oh look at this nonchalant up himself character what's it doing going around here spending his

time very well, who does he think he is? But there's also like, I think, our engagement with like machines today. Like think about it like in games, for example. Like in this like world, what are they called? Like the MM-M-O-R-P-Gs, right? Like World of Warcraft, for example, where there are these big worlds. And I remember that, There was some time when they introduced an update where I think they slowed down, you know, the transport that you can do from like one end of the world to the other and you're flying on some kind of creature. I have never really played World Warcraft, but I've seen that when I was younger, my friends would just sit in front of the, like if we're at the land or something, some people are playing and then somebody's playing like World of Warcraft is just sitting there watching his character on autopilot being like, transferred from one end of the world to the other. And it's really not doing anything, but it feels like an important part of the game

to like just sit and wait for you to be transported from one side to the other. I don't know, like you could make the comparison maybe like of sitting and waiting in a in a telephone queue to have your problem dealt with. But at the same, then, but that's not a good example because we really hate sitting and queuing and waiting. So I don't really think that's what interpositivity is. I think the point is that, like, you really shouldn't feel, feel bored. Like, it should, so maybe scrolling is the best one.

I mean, you're really not doing anything, but at least you're not feeling bored, kind of. Like, it doesn't, it's like killing time, they say, right? Yeah, usually you're not absorbing any actual information. Your eyes are kind of glazed over and you're just seeing shit that is either repetitive or is just, stimulating in the most superficial way. But it's still referred to as killing time. Killing time until what? Until once again your time can be valued within the capital structure and like,

you know, clocked time for your wage and for your salary, the real time when like, you know, when the real things happen. Because you wouldn't want to kill those hours. Like then maybe you get nothing for it. Yeah, it's, and it's kind of projected onto the feudal period that you can imagine the killing time, obviously in a much slower, less hyper-stimulated way. But what the stimulus was for the surf was war, right? Every so often, you'd be recruited into an army, you'd go on a crusade, you'd go fight the next. neighboring lord whatever and that's what really gives your life meaning and now the way that you get

that meaning is largely through a vicarious activity whether it's just consuming movies and TV shows where somebody else is undergoing the hero's journey or whether you are engaging in some kind of a gameplay or online projection of yourself into an irreal or hyperreal as the case may be world but I think

the point that I want to trace through it is yes it's the same phenomenon and the same sort of activity the same sort of subjective experience replicates itself you could imagine that it's self-replicating over centuries and centuries of time to the point where this idea of progress is questionable. Is it really any better to be waiting around for your character in a game to go and fight the next boss than it is to wait around for your lord to pick a fight

with the Duke of Orleans or whatever the fuck? Yeah, yeah. Yeah, I mean, to be honest, the feudal serve subjectivity seems a little bit more real. I mean, yeah, the pain is more real then, too, I guess. But like, maybe that is the trade-off somehow. They're like, okay, you don't want to feel pain anymore. Okay, we're going to make your life less real.

It's maybe also part of this Pascalian, the political theological contract that the god of capital actually has this sort of power of like numbing you and like you know

making sure that yeah like yes the pain will be a little bit less I mean I'm still going to treat you like shit you might like you know lose your house you might lose your job like you'll never feel

really reassured but like things are also going to come across as not very real and you know it's going to be like a little bit everything like in a days you know days and confused is how you're going to appreciate most of things around you and then I mean it's not a coincidence probably that like it's also handing out so much actual opium you know it doesn't need religion opium anymore

like the famous formula from Marx, right? Like the religion is an opium by the people, right? Like, that's an important distinction that it's not for the people. Like somebody else made it for them. Actually, they made it themselves to cope with their world. Yes. But here. Yeah, it's often misunderstood.

Yeah. But here Capital really does, you know, make opium for us. Like the big pharma machine makes so much money out of making sure that we get hooked on opiates, literal opiates. Like it's not non-metaphorical when it comes to this god. Another constant in the equation is something we talked about quite a bit ago here in this episode, which is the tying in and interweaving with the sense of identity. that just as the serf who is going to fight, let's say, in the religious wars, right, Catholics against the Protestants, the, you're gearing yourself up to meet Joe Black at the end of your life, one way or the other, who will say, you know, you did a good job. You fought against the bad guys. You fought against the heretics. The one true faith is the faith that you were born into. And the other faith would destroy the one true faith and you did your part in keeping it at bay and advancing the banner of God on earth.

And I think that that is the same way that we all think about today through these identitarian connections that are imposed on us through ideology. Like you said, we're in ideology, but not necessarily always aware of its effect on us in forming the very identity that we seek to validate through our actions in life. You know, nobody is out here validating their life existence by the number of spreadsheets that they processed in a month or in a year or in a lifetime. they are here thinking abstractly in terms that are totally delivered from the owners of capital to the workers, whether you're a white collar worker or, you know, a minor somewhere under the lash of a literal whip that's forcing you to labor for extraction. Either way, you have some Identitarian involvement in a generational process of improvement. And that's the kind of aerial heroic quasi-religious mythology of capitalism

that keeps people engaged in the gameplay. You know, the same way that your friends in the land party are engaged in the gameplay, watching their character go across the world, right? It's for some end, some experience or event that comes at the end of that. Right, right. Yeah. Yeah, I guess maybe all ideology needs to have a little bit of this millenarian aspect to it. You know, like that, like, it's the only way to sort of make up for the fact that the equations don't, you know, work out somehow.

Like if you constantly feel like you're giving more than you receive every day, like how and why would you cope with this? And I thought it was interesting the way you told me the other day. I didn't know that that was the case that like in America, they give you this bonus at the end of the year. But then only if you stay for the whole year. And like the bonus is a substantial part of like your salary for the entirety of that year. Which is like then it's really set up in that way to be. be like, yeah, every year, every day feels like I'm giving more than I'm receiving. But then this thing happens at the end of the year, which is sort of when it happens,

I think it must feel very special, right? And it's coming across at the same time as sort of the biggest holidays of like New Year and Christmas where people are giving so much that like it just fucks up the whole formula anyway. And then like all of a sudden you have so much more to spend. And then it's just like, yeah, it's like a really intense moment of being dazed and confused, where it's like, I guess it worked out all in the end, you know. And then it's like, yeah, okay, let's try this one more time next year. Yeah. It has to have that sort of built-in millinerian safe proof, no, full safety.

What's it called? Fool-proof. Yes, exactly. that there is like or fail safe foolproof and fail safe they're foolproof similar concepts fool safe is what I'm going to go

with it's safe for all fools yeah and yeah but I mean it's like it's so hard also I think to sometimes to think

that things could be a little bit different I don't know like many people have commented upon this before that like another really important thing about like capitalist ideology is that it's not really offering you I mean that's what I was saying like you know with with Musk and the technocrats like their worldview of the future is so stupid that I think they don't themselves even take it serious but capital isn't really asking anybody to have any view of the future I think

actually capitalist ideology's whole purpose is to make sure that people don't have a view of the future where things could be a little bit different, where things could be a little bit less capitalist, you know, like, God forbid if you like start to imagine communism properly, and because then that would really start, you know, that would start to put things in order where you could start to feel like, I mean, something's off, like this is not the way it should be. And if capital started to produce ideas of, you know, of the future, I think think it would do the same thing? Well, it's projected future in the same way. It's not a future that belongs to you, the worker. It's the future that these freaks are imagining and are forcing

everybody else to consume and to digest and to live within. You know, they disseminate their future ideas through propaganda and through the media that they control, you know, now you can think about the tech industry's control over the media. It's like insane, way more concentration and way fewer hands with a much broader reach than even the William Randolph-Hurst era that we think of as so monopolistic in media dissemination of ideas and ideology. today it's much more strong and controlled and closely held in the hands of these psychopaths who have these fantasies about the future and they kind of make so much noise blathering on about their fantasies that it drowns out even your own inner thoughts about what a communist

future, what a revolutionary or a human future might look like, because every single day, you know, you scroll your phone, you turn on the TV, you look at the news, you go to the movies, whatever the case may be, it's all sort of techno-futurist fantasies in actually kind of a similar way to the Mussolini thought and the thought of the futurists back in the 20s and the 20s and 30s in Italy that had a similar approach, you know, embracing it as a good thing then. Now it's just totally concealed, you know, they would never admit that that's what they're doing because they hide, once again, behind the sort of impersonal, indifferent market forces and tell you, no, actually, this is what you want to see.

The reason you're consuming this vision of the future, that's because it's supply and demand. And there's a very high demand for our fucked up fantasies about what the future looks like where, you know, it's a dystopia where you little people are killing each other for sport, for the entertainment of our forbearers, of our subsequent generations of little fucking X-579 or whatever the fuck Elon Musk's weird kid name is. Right, right, right, right. Yeah. Yeah, and that's, yeah, it's, again, that kind of perverse relationship that the bourgeoisie has to enjoyment, because it's like kind of gives you a kick to, like, see you yourself being tortured in the future. Like, I don't know why, like, I mean, they're really exploiting this, you know, like, when Lacan says that, like, the joycence is a kind of, like, enjoyment in suffering. Like that you can, and this is an old example, but like when you look at, for example, you know, speeches by people like Mussolini, I'm watching the Mussolini TV series now, like the Italian one, when he is like, you know, when he's saying to them, like, you know, because there was this moment where they were trying to look for another leader for fascism. But the old guy, what was his name, the flying ace, who was sort of like Mussolini's mentor. Abricchi, I can't remember. But he who went to Fuerte?

No, there was this small enclave on the eastern coast of Italy that was taken away from them after the First World War, which he went over and occupied as a sort of like, I don't know, like rogue general of his own army and then he became like an icon for the early fascist movement and one they wanted to replace Mussolini they kind of went to him but he was already like senile and like you know not speaking in full sentences and so they like kind of realized they like ah fuck we're kind of left with Mussolini because if Mussolini would have disappeared fascism would have like sort of consumed itself in like factionalism like he was the he was the only character that could sort of unite all of the different fascist groups like, you know, be it the Roman one, the one in Bologna, the one in Frence, like, yeah, it wouldn't have worked.

And when he like sort of gives his speech, he's toying with them. He's like, oh, I'm going to step down, you know, because, you know, like, yeah, so that you can have, like, peace. And then like everybody's furious, like, you know, at the thought of peace. And like more and more, like he's offering them just pain, you know. And in the end, like, people are like off their tits screaming about like how much more violent things have to get, you know. The more violent and the more hurt I can become, the better. And you see the same thing in like Goebel's total war speech. Like he's not giving the people in the sports palates anything.

He's just saying like, do you want to work fucking 20 hours a day? Do you want to see like your children crushed on the battlefield into pulp? Do you want to like never visit your family again? Like, and everybody's like, yes, yes, fuck me, yes. Be awesome. That would be so cool. And it's like, how is that possible, you know? Like how can the highest, like, religious instance of like the most divine feeling, like that be a tific, you know, moment?

How can that just be like you being drenched in, like, pain that seems yeah it doesn't come across that's like you know the message that we are giving by like traditional religion but somehow for capital it's much less of a contradiction for for capital it's almost like yeah that's kind of like how I'm doing things I don't need no excuse for this but yeah it creates like a lot of absurdity I guess in our own life with these people who are like these useful idiots and who are given the power to sort of say what is going to be possible and not possible a few years from now. And it's interesting like how how like how they can say like one or two years without blushing.

I mean, it's the same thing as like these people who believed last summer that it was going to be like a rapture. And they were like getting even, they were getting cocky on like TikTok and be like, ha ha. you idiots, you haven't accepted Christ, we're leaving, I'm selling my house, I'm selling my car. And then like, you know, the day after, like, they're back on TikTok and it's like, yeah, didn't happen. Oops. And it's like, they don't even seem ashamed about it. Like, man, like, you went all in. Yeah, they could always blame somebody else for it, I guess. They always have the, the heathens that they could cast a blame on. And Musk does the same thing. And like, how many times hasn't he said like oh we'll have fully automatic self-propelling robots maybe by the end

of the year I'll be on Mars sipping a caprina maybe by 2023 and it's like nothing happens and nobody questions it and it's like how long is this going to go on for like just false promises after false promises and I don't there's also something you know aren't they also trying to like kind of mimic communism like it's an air such I think because and this is also an old observation about Hollywood in general that like so you know there's a real lack of depiction of labor in like Hollywood films I mean just as you never see somebody go to the toilet you also never see or very seldomly see people actually laboring in in in Hollywood films and even in like you know these things that um these images that Musk puts out about what life on Mars is going to be like there's very little talk about labor

and like how is value going to be created on Mars? You know like it's our same solar system doesn't like you know and it's going to be the same human beings going there like it's not going to there's not going to be like other physical loss over there like value

is still going to have to be produced in the same whether it's produced here but but it's a way it's for them, like, it seems like that is not a problem, which means that communism should have happened, I guess, you know, because they seem to capital or like alienated labor doesn't seem to be a part of it. And how can that be?

Yeah, well, it reflects back on, it reflects back on who owns the means of production of spectacle, of movies and TV and everything that what, you know, you're consuming when you tune in to the television or to the movies nine times out of ten is an escape from all that right it's a shame that you are spending so much of your time doing again doing nothing but doing nothing in a way that both alienates you from your own lived time and in a way that enriches somebody else at least theoretically or in the abstract, you know, a lot of this sort of white collar labor, I'm pretty convinced

that today it doesn't actually add any value or create any value. It's part of this sort of hamster wheel of the imperial core in a highly financialized capitalist system where all these credit instruments and all these magical financial derivatives and other basically worthless investment vehicles must be inflated with some value by these sort of priestly classes of people. And again, just like Pascal's surf, toiling under the lash of the Lord, of the feudal Lord, you know, at the risk that if he fails to toil under the lash, that he could be somehow punished, his soul could be punished in eternity. Right.

In the same way, you know. Even the very thought of that is like terrifying, I think. Exactly. And when you're buying everything with a credit card, when the actual existing economic activity represents maybe a quarter of the global economy. and that's being pretty generous about it right the economy is fake as hell and that's why we have these cycles of boom and bust and upward transfers of wealth where whenever there's a massive contraction it gets squeezed out of taxpayers funneled through governments back to the ruling

class without fail it you know it is a form of quasi religious activity to engage in this meaningless alienated forms of labor under a supernatural belief that somehow in some way it is making real the forces that you are told exist that are beyond your comprehension much less your control and which you must support with your time on earth because if you don't. If you take the wrong side of Pascal's wager in the market economy, then you're just a fucking loser. You might as well be tripping out on fentanyl, you know, doing the old like fentanyl zombie dance there on a street corner somewhere because that's how useless you are to the world. If you're not drinking the Kool-Aid, you know, the world is Jonestown now. Like that's where

it's funny that you started your podcast in Jonestown because now we're all in fucking Jonestown we are all waiting for somebody please God to just give us a fucking Kool-Aid already and relieve us and you know like Jim Jones said you know you don't have control over your life but you have control over your death yeah yeah right being psychotic when he said that but that's exactly what our rulers are telling us and that's why you see this strategy, you know, it plays into also this strategy of tension cycle of terrorism that's going on in parallel to all of this spiraling out of control of society that every other day somebody's committing some nihilistic violence. Yeah, yeah, they really doing their best to make it

look like Neurrelink is the best option. Yes. Like they really doing their best to make it look like, like a pretty good thing to take. Yeah. All righty, folks, that does it for this week's episode on the free feed. If you want to keep listening, of course, please by all means head on over to patreon.com slash fourth rike archaeology and pick up right where you left off today. Otherwise, please tune in next week. But before we leave you for the week, it is the time to give our shoutouts to all those beautiful people in our doctoral candidate and research assistant tiers on Patreon. We love you, we see you, we are so grateful for your support and the world is about to hear your name.

Thank you so much to David, to Fern, to Caleb, to Frank, to Simply anchovy. Thank you to John, to Mike, to Wizard of Choice, to Annie, to Kelly. Thank you to Al, McGee, and Raven. Until next time, farewell, and keep on digging. Thank you.