Opting out of Sickness Psychosis

Guest Post by Eric Peters

How do the sane among us prepare for a world in which sickness psychosis obtains?

A world in which healthy people are expected to efface their faces and roll up their sleeves – over and over again – and then present proof they have, in order to be allowed to live? Who wants to live this way?

There is a way out.

Two, actually.

The first could make the second unnecessary, if only enough people would summon the gumption to practice rational refusal. To demand to know why a healthy person should be forced to wear a “mask” in the absence of sickness – and on the basis of  the nonsensical assertion that a “mask” prevents the spread of this sickness, for which there is no evidence, merely assertion.

To question why a sickness with a 99.8-something recovery rate among otherwise healthy people under the age of 70 should be justification for presumptively – and forcibly – treating every person as if they were over 70 and unhealthy.

To ask why the “health” of other people is not primarily the responsibility of those other people.

To insist upon the ancient and honorable human right to freely associate. To ask why it is that some people feel they have the right to forbid others to freely associate.

To loudly ask why a reasonable person ought not to be wary of any product that not only could be dangerous but which has proved itself to be dangerous – made by companies that cannot be sued for the damages their products cause. To note the incongruity of this, as shown by the understandable unwillingness of most people to buy even a TV without a warranty, let alone one that sometimes blows up or catches fire.

To refuse for these reasons to ever wear the psychological conditioning device styled a “mask” – and to refuse to roll up one’s sleeve, unless done freely and under no duress whatsoever.

If even a quarter of the population would take these steps – ask these questions and demand answers them – then step two will not be necessary.

That step is, simply, bowing out. Refusing to be a part of any of it, whether on the giving or the receiving end. No more doing business with any business that practices the sick kabuki. No more working for any business that makes the practicing of sick kabuki part of the employment contract.

We starve their beast.

Of our money; of our willingness to work to keep it going. Of our acquiescence to it, for the sake of some momentary and temporary advantage – which has been up to now the cost-benefit analysis performed by most people as regards the paying of taxes and the obeying of the various regulations. On balance, it was worth it – because we were able to live with a degree of dignity and independence, which made it worth going along with the rest. They steal – “tax” – 20 percent of our earnings, say. But we got to keep he rest. We had to abide by various regulations to do business, but we could still do business – and do it without degrading ourselves, our employees or our customers.

All of those things become impossible under a regime of sickness psychosis. The only way to end it is to stop it and – failing that – to opt out of it. As by doing business – even barter, should it come to that – among ourselves, the still sane. As by forming our own quiet associations, a parallel society of the still compos mentis – and more than that, of the decent and respectful.

We are what the great but largely unknown early Libertarian writer Albert Jay Nock (who wrote The Superfluous Man as well as Isaiah’s Job) referred to as The Remnant. People whose job it is to remain sane – and decent – as insanity and indecency proliferate. Not necessarily to spread sanity and decency, but to preserve it – as one keeps a candle going by shielding it from the wind.

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