Ever since I learned that the 9/11 attacks were a government-run operation I have had a strong desire to understand that pivotal event from as many angles as possible: the political, cultural, social, and mythic. We can go down the road of state terrorism throughout history and find out the truth that way; or examine the scientific and engineering details; or trace the origins and growth of the Machiavellian neoconservative movement and look through 9/11 with the neocon imagination. The point is that there are many paths which lead to the same conclusion about the 9/11 attacks. The official lie will die as a result of a thousand cuts, not one single punch.
Lately I have been interested in the mythic and ritual aspects of 9/11. I am reading the books of Victor Turner, Edward Shils, Clifford Geertz, David Kertzer, Martin S. Day, Northrop Frye, and Edward Said. Turner and Geertz were pioneers in the field of symbolic and interpretive anthropology. Said and Frye were two of the greatest literary theorists in the 20th century. A new world opens up when you read these authors and approach them with the understanding of 9/11 as a ritual event.
I hope I can explain what I mean because this information is new to me. I've read on different sites that 9/11 was a mega ritual event and it went over my head. I did not want to dabble into that area of knowledge because I didn't know where to begin. I knew about the mythic roots of 9/11 because I read Joseph Campbell and James George Frazer in high school so the idea of myths of power was not foreign to me, but the idea that 9/11 was a highly ritual and symbolic event was bizarre to me. I had no understanding about the importance of rituals and the critical role they play in shaping human society.
The mythic specialists in the Bush administration, CIA and Mossad did not just have an in-depth knowledge of false flag terrorism and mass propaganda, they also read the works of cultural anthropologists, mythologists, sociologists, media experts, and psychologists. These lunatics and tricksters are very knowledgeable mindfuckers who are following the footsteps of ancient priests and totalitarian rulers. They knew that you can't invent a new myth and implant a new belief in people's heads without triggering a violent and explosive ritual event like 9/11.
Martin S. Day, author of the book 'The Many Meanings of Myth,' says there are six sociological purposes of cultural and social rituals. I will list them below one by one and add my own comments after each one. (1).
The number one purpose of ritual, Day writes, is "to channel emotion in the individual and the group. Shapeless emotion leaves everyone perturbed and confused, but the directing of emotion can carry it to complete form and expression; thence to resolution and resignation." Taking 9/11 as a modern example, we can see why President Bush, government authorities, and journalists were so quick to put their stamp on the events. George "The Wild" Bush, the engine of chaos, was transformed by the 9/11 attacks into a son of order and a man of authority.
The Bush administration was able to pass the freedom-destroying Patriot Act and start new wars because Bush was perceived by the people to be in charge in a period of serious crisis in the social life of America. That public perception died down after a while, people began attributing more authority to Cheney and the dark side, but the perception was very strong in the days and months after 9/11. The attacks generated great public approval for warfare and state violence. Bush as well as other public leaders in the West and Israel played the role of guiding the emotions of the American people and the people of the world to their privately conceived end.
Also, Bush's symbolic presence on the 9/11 site, amidst the rubble, should not be overlooked as a minor detail in this grand world drama. Victor Turner, in his book on the rituals of the Ndembu in Zambia called 'The Ritual Process: Structure and Anti-Structure,' says at one point that there are many "criss-crossing binary oppositions," in the Ndembu's rites. "In the first place," says Turner," there is the major opposition between the ritual site and the wild bush, which is roughly similar to that made by Eliade between "cosmos" and "chaos," (2). We can see this connection in relation to the 9/11 tragedy in two ways. Bush as the personification of order standing on the chaos signified by the debris and rubble on the 9/11 site; and Bush as the "wild bush" who represents chaos being transplanted on the ritual site of ground zero.
The world was meant to see that order repositioned itself on top of chaos after the 9/11 attacks when Bush stood on the 9/11 rubble with a megaphone. But in reality chaos was standing on top of order, destroying it and ruining it, because Bush actually personified chaos and lies, not order and truth.
The second purpose of ritual is "to minimize feelings of chaos and uncertainty." Immediately after 9/11 we heard endless talk of a new world order because it was the perfect time to speak about order and the cosmos after such a chaotic event.
When there is terror in a community authority sounds good and helpful. There can be no space for questioning the leaders who guide the ritual because that would shatter the community's faith and create confusion. In this worldview, "conspiracy theorists" should just go away because we are exposing the 9/11 ritual for what it is: a giant hoax.
Day says the third purpose of ritual is "to communicate and instruct." In a ritual people's emotions are fired up and their passive minds are under control by the leaders of the ritual, making indoctrination and brainwashing much easier. The leader doesn't even have to be a good communicator. Bush was a clown, but he represented what Clifford Geertz called the "sacredness of central authority," so people unquestioningly listened to him and followed his every word.
The fourth purpose of ritual is "to create group unity." What creates group unity better than a mass terrorist attack? It works like magic. People naturally come together when they come under attack. During such times people who ask questions are regarded as deviants who are pulling down the group and getting in the way. They must be left behind for the group to go forward.
Modern conspiracy theorists are attacking the mindless collective group identity that has been created by the controllers of the U.S. government based on lies and destructive myths; on government terrorist attacks and ritual events. People who identify with the hijacked, privately owned U.S. government, whether they are Republicans or Democrats, are angry at the people who criticize and expose the government's crimes and false narratives. When the authorities say it is okay to kill "domestic terrorists", "extremists," "conspiracy theorists," the mindless people will probably kill the dissenters for damaging the manufactured group unity, or stay silent and look away.
On the fifth purpose of ritual, Day writes that "ritual to be truly effective must deal with simple concepts (which, of course, become heavily loaded with symbolic weight) presented with grace, dignity, relative precision." This is where the power of rhetoric comes in. Leaders of rituals like Bush and Obama must use simplified and eloquent language to drive home the point that they are good and clean, and evil is out there beyond the village, in the woods, in the outskirts of society, amongst the lone wolves, the extremists, the terrorists, the radicals.
The sixth purpose of ritual is to boost public morale and invigorate community spirit. "The supposed efficacy of ritual," writes Day, "strengthens individual and community morale and confidence." According to totalitarian thinkers like Donald Rumsfeld, Paul Wolfowitz, Richard Perle, and others, terrorist attacks are needed to generate public approval of the wars abroad and increase people's faith in their commander in chief. One of Bill Clinton's former aides said something to the effect that false flag attacks are needed to raise President Barack Obama's popularity and authority.
II. From Ritual to Myth: 9/11 Ten Years Later
"Myth satisfies psychological needs," wrote Day. "Freud wanted mankind to arrive at 100% reality principle, facing the facts bluntly and without evasion; but even he had to admit that no human organism can achieve that goal. Bald fact and scientific objectivity simply cannot satisfy the diverse requirements of the psyche, cannot inspire confidence in troubled or perplexed hearts, and cannot curb fear in the face of the uncertain and unknown. Science must be supplemented with myth or, as our age remarkably demonstrates, science is itself mythologized. Psychology and mythology are interchangeable," (3).
In our age there is a renaissance of myth. Western interest in ancient and modern myth has expanded this rich area of knowledge and human experience. Modern civilization is indebted to the great minds of the 19th and 20th century who advanced man's understanding of myth, symbols, and ritual, such as Joseph Campbell, Victor Turner, Erving Goffman, Lewis Henry Morgan, Clifford Geertz, James George Frazer, and so many other authors.
Hollywood is full of myth, and the blood-sucking masterminds who control Washington also know a thing or two about myth. "The myth-making activity in man, by which imagination organizes and fleshes perception," says Day, "may therefore be as basic as his powers of observation," (4). This mythic part of us is ancient and will never go away. But it has been misused by freaks in power over and over again, from ancient priests to the Catholic Church, down to Hitler and the modern totalitarian state. The current terrorists who run Washington have picked up where previous blood-thirsty conquerors like Hitler left off.
"Perhaps the ultimate psychological basis of myth," Day writes, "is the humanization of the world and the cosmos," (5). This is a mega-point. The devilish controllers of Washington and Israel provided the American people and the world with a ready-made cosmology and historical narrative immediately after 9/11 happened. Not a moment could be wasted. The hawks of propaganda were out in full force, equipped with dumbed-down talking points and "good vs evil" logic. Osama Bin Laden and Al-Qaeda were scapegoated, and for millions of people that was enough. Thinking was not needed because all the thinking was already done for the sheeple by their evil-doing leaders.
Those of us who question the 9/11 events are perceived as crazy and paranoid because we are destroying the very reason for why there is a war on terror. The official 9/11 story is regarded as sacred and central to the 21st century's conception of history and reality. To break down that myth is to break down the current social organization and world civilization.
A myth is more than background music or wallpaper in a house. A myth makes up the building structure of the house; it is the floor panels, the walls, the roof, i.e. everything that provides structural integrity to the house. When a society's myths is attacked and deconstructed like the myth about the 9/11 events the very structure of that society is exposed and knocked over.
We can't break down the house of lies without providing a blueprint to create the house of truth, a house more vibrant, honest, and free. People feel threatened when their myths are pointed out by "conspiracy theorists" because such a discovery undermines their personal and collective security. The need for structure and security is greater than the drive to know the truth in a lot of people.
So when we speak the truth and break down the destructive myths of the present era we must pay careful attention to the sensibilities of the public and remind people that everything is going to be okay if you question 9/11. The world will not end, only your current conception of the world will end. Sticking to the official mythic narrative about 9/11 will only cause more devastation, more destruction, more wars, and more madness.
1. Martin S. Day. The Many Meanings of Myth. 1984. University Press of America: Lanham, Maryland. Pg. 254-255. The quotes about the six purposes of ritual appear in these two pages.
2. Victor Turner. The Ritual Process: Structure and Anti-Structure. 1969. Aldine Publishing Company: Chicago. Pg. 38-39.
3. Martin S. Day. The Many Meanings of Myth. 1984. University Press of America: Lanham, Maryland. Pg. 254-255. Pg. 277.
4. Day. Pg. 280.
5. Day. Pg. 279.