This article is one of theory, analysis, dialectical introspection and philosophy. Let us as writers and readers consider the context to the above given title of this article. “Centralized Politics and Conspiracy; How These Two Work in Tandem”. When I speak of ‘Centralized Politics’, I’m speaking of organized political structures (what we often call governments). When I speak of ‘Conspiracy’, I’m speaking of a hypothetical presumption of a truth that may or may likely not be true. This article will reach across a wide range of ‘central political structures’ but mainly will focus on the principle structures we are most familiar with in our human world today, and which have remained relevant for the last at least 100 or more years; that of Capitalist Central States and Socialist Central States. Both Capitalist and Socialist States require centralized structure of ideas, systems, hierarchies (or in sense of any truly functional Socialist states, people powered) mechanism within society, all in order to have their political structures operate accordingly.
There is a third important component to consider along side Capitalist and Socialist constructs of government operation; that of, what we can call ‘decentralized political societies’. By decentralized political societies, I am speaking of those communities who have organized themselves far beyond anything Capitalism can produce (or control), but even beyond what Socialism can produce….what we like to call ‘egalitarian societies’, hunter gatherers, subsistence gardeners/horticulturalists, pastoralists. This decentralized society function will fill a particularly unique role in this articles’ vantage points and investigations. Now that the backdrop for the article has been painted and explained, let’s venture into the details to expand and explore, ideally to new horizons, our intellect. This article seeks to arrive the reader at a new possibility to unravel the confusion of our current time. The product of this article should ideally aid all of us collectively, so we can begin the process of moving beyond the decades old habitual patterns of our politics, psychological battles and disorganization we’ve floundered inwardly and outwardly in for too long.

A Word on Conspiracies

Conspiracies are existent on the fringe of the unreal and real; the tangible and the unproven. There is a profound essence to conspiracies that can easily captivate the audience, and arrive them at disbelief or belief of the substance of whatever the conspiracy may be addressing. The ironic truth of conspiracies is that, sometimes they actually are true. However there is a rather twisted aspect to this, and one many more people should become aware of.
Conspiracies typically gather part of a real world situation or a hypothesis and paint a condition of reality into a superimposed version of itself with highlighted features.
Conspiracies work on psychology, they tap into various aspects of human psychology until people either reject or accept the said conspiracy under inquiry. (This can cause conflict amongst a populace – one of pro or against any given conspiracy).
Conspiracies may be true, or may become true, but are not presented in a honest manner.
It is this last part which we ought to look into further.
If a conspiracy may be true, or may become true, or even if it is proven false, then it is important to rationalize and become aware of where the conspiracy is directed. By this it is intended to be brought to awareness here, that conspiracies usually are directed to a particular group or side of something, essentially used as ammunition, to initiate as result a promotion of the alternate group or side. For example; if a conspiracy says group Z drinks alcohol and starts to write cryptic poetry that is purported to control people from a distance and feed power to the individuals involved in group Z, while group X doesn’t drink alcohol and keeps level minded and good samaritan values, it is the conspiracy saying group X and group Z members do this. But in the end, once investigations are done, it is found both group X and group Z members participate in the same activities with alcohol, cryptic poetry writing and attempts at controlling people through these activities. (The conspiracy for one reason or another urged the populace to support group X but reject group Z – but in the end, both groups were discovered in reality to be doing the same activities).
This is a necessary arena to explore, when examining conspiracies. Therefor, we must examine a conspiracy by rationalizing what it has to do with first, and then determining what group or side the conspiracy is attacking, and which side or group it is promoting. In this way, we decode conspiracies and usually find within its presentation that one side or group is indeed attacked while another promoted. This is one large red flag that should be kept in mind for any further examination of the conspiracy. As result, when one group or side is attacked and another is promoted, the conspiracy falls apart. This does not mean any truths held in the conspiracies are made into false truths, no, what it means is; the agenda of the conspiracy is revealed. After all this is what conspiracies typically are, they conceal hidden agendas that work in favor of their fabricators and that which they are trying to promote, protect or fulfill.

A Word on Centralized (and Decentralized) Political Structures

As stated above, we have the two main dominant political structures in our world today; Capitalist States and Socialist Structures. Within Capitalist States and Socialist Structures, there are clearly sub divisions and various forms of application. The objective of this article is not to label and describe all the various forms and divisions of Capitalist and Socialist structures. What this article will take some moments to address, is the extremes that arise when any form of political structure is deployed in a society which has a centralized component to it. We call this ‘Centralized Politics”, as the title of this article holds in it.
Extremes of Centralized Politics become ‘exreme’ naturally by their very function. This does include Socialist structures too, (as much a proponent of Socialist society, I as the author of this article am). Though Socialist societies have the people powered places of work, worker owned places of work, government, etc with a lessened hierarchal and lessened authoritative pyramid, these Socialist states still have some form of central government. Socialist states can become decentralized, or federated, bioregional, and so forth – there is no denying this is more attainable than in a Capitalist state, however, there will still remain some form of centralized power. The class struggle in Socialist states are intended to be diminished while the common good of the people is raised higher. As well, often the natural world is intended to be raised to a higher state of wellbeing and stewarded, which is recognized (unlike in Capitalism) as a necessary element to sustain the society as a whole (if the natural world is healthy and diverse, society is healthy and diverse – the opposite would be true if Mother Earth were not taken care of).
The most concrete centralized power comes in Capitalist states. This is so because you must have the owners of work places, owners of resources and owners of industry, etc in places of control (in places of authority). The gains of Capital will be said to fuel the system and all everyone needs to do is sell their time and energy to a place of work and in return money is supplied for the people to survive. This works in so far as there are resources available to fuel such a society, it is finite and we all know this to be a fact. A finite political structure, such as Capitalism, for these reasons, is in deed ‘extreme’. Socialist structures are ‘extreme’ for a different reasons, they are extreme because they often arise out of a Capitalist or Authoritarian condition, and require to be experimental and exploratory until the Socialist systems are transitioning into place.
It is for a different article perhaps, as to answering the question which arises here; Can a society, who did not function as a Capitalist or Authoritarian society, implement itself as a Socialist society?
As mentioned as author of this article I am admittedly sided towards embracing a Socialist societal system in replacement of Capitalist. I say this not because Socialist is the absolute solution, but it is in the best available transitional project humanity can undertake to end the atrocities, inequalities and power-control apparatus of the Capitalist state or empire. If there were other socio-economic-political systems besides Socialist which are tangible, efficient alternatives that actually can be applied in society, then I would personally openly like to explore them. Socialism itself, let us remember, is as much integrating with industry as Capitalist; it is in how Socialist systems regulate, operate and manage those industries which has potential to make positive benefits for the workers, quality of products produced and with most importance – at least a lessening of impact on the ecosystems of the Earth. The fact that Socialist and Capitalist states usually always function as and within industrial societies is important in our discussion in this article. It is important because it needs to be considering if industry is required for running a society, as equally as inquiring if industry is required for the health, happiness and satisfaction of humanity? We clearly know industry has outright negative impacts on ecosystems around the world (from mining, pollution, chemical toxicity, wireless transmissions with their electromagnetic and RF energies impacts on birds and pollinators, high scale development, artificial intelligence and data centers etc). And yet, like agriculture, industry too has contributed to the massive explosion of human population. This large scale human population in turn is caught in an ever increasing cycle of dependency upon the industrial/agricultural productions in order to survive. Though survival is not actually dependent upon industry or agriculture, what is true is; industry and agriculture influences an elimination of people’s connection to living skills whether that be small scale horticulture, ecological identification of species, use of medicinal herbs, hunting, fishing, natural building, among other knowledge and skills. And, while Socialist and Capitalist systems both usually depend on and function along side of industry, there are no known efficient alternatives. We can discuss Anarchy (various forms of Anarchy exist) however, without diverging too far, Anarchy (I myself embrace Anarcho-Primitivst vision) is such a large step for the masses in society that it may not transition very easily or well. Some variation of Socialism would transition smoother.
A brief side note before proceeding: When I’m speaking of ‘agriculture’ in this article, I am speaking of particularly modern large scale agriculture. We cannot deny that there have existed for thousands of years various rotational farming, semi-horticultural indigenous peoples around the world. There has been done extensive research in (possible) influences the beginnings of agriculture has had on humanity starting about 10-12 thousand years ago at the end of the last major glacial period, large resources are available at libraries, published essays and on internet for those interested to delve deeper. The concept would go, once people settled (as opposed to and not inclusive of rotational horticulturalists who predate ‘the start of settled agriculture’ in their lifestyle) in one place, started collecting selected animals and seeds to domesticate and forced parts of the natural landscape into cultivation of domesticated plants and animals specifically for human consumption; that this move into this early state of settled agriculture sparked in turn the domestication of ourselves (of humans). And out of this process came myriad dilemmas associated to possession, ownership, control, guards/police to protect what is owned and possessed, etc. To keep things manageable in this article though, I’m speaking of agriculture in it’s more modern state (large scale monocultures of mass production of selected foods that very few people actually work to raise for themselves).
How industry and agriculture is performed under Socialist and Capitalist systems is the contention of our time. If workers can truly come together and own the very businesses and industries they work in, as Marx, Engels and others promote, then in turn receive adequate pay and resources to survive with a social system in place which provides health care, education, public works and preservation of natural wonders of the Earth – then in deed, Socialist platforms are a solution to our current predicaments! Still, Socialist systems are quite commonly applied due to, and in alignment with industry. It is an on going question to explore; are there non-industrial or low-industrial Socialist platforms to operate a society?

Can we see the struggle or tensions described in these paragraphs of this article written thus far? A struggle or tension between workers and their authority at work, workers and their money, workers and their work, the struggle and tension between contending authority figures, or in a socialist state the struggle and tense of applying a successful equal distribution of resources, wealth and fair share? Can we as an audience to this article, see these struggles and tensions? And, as result, can we admit that these centralized political structures are extreme due to the struggles and tensions which this article has reviewed?
Without forgetting, we need to commune with decentralized political structures (the horticulturalists/gardeners, pastoralists, hunter gatherers) in addressing whether these communities of people are extreme, or not. There remains several commonly identified similarities among these communities, which are:
Typically, though warfare is not totally unknown in some parts of the world living in decentralized political communities, they do not organize strong forms of police, military personnel or guards.
These societies have the lowest sense of private ownership (especially when it comes to land ownership, resources they use from their environment). In fact, beyond a sense of ownership of their own clothes, tools and dwelling, these peoples typically have no sense of ownership.
Very rarely do they use a central authority figure, who actually has any power and control over others at their disposal.
They do not live by daily or weekly fixed schedules.
Education to them is learned through spoken word, through experience and watching the elder generations in how they do things from work, to healing, to daily skills, to play.
No industry (in terms of no factories, institutions, heavy material production or ownership, and no data bases of accounting for these things).
A deep reciprocity and understanding is held between the people in these societies and the natural world, both on a practical and scientific level, as well as on survivalist and even reaching into deep spiritual level.
From our modern vantage point, perhaps yes, decentralized political societies are extreme, “I mean, look how they live!”. But let’s remember not to be ethnocentric here! So let’s ask again, are these societies extreme? It seems they are natural and aligned with the natural world and human evolution in ways most modern humans have been disjointed from. When leaving any ethnocentric views aside, these peoples in decentralized political structures do seem to have much less extremes than Capitalist states, or even Socialist states. Just by the sheer volume of organizational energy required to develop and maintain Capitalist and Socialist states do decentralized political societies, who live by the land and earth, seem to be significantly less extreme. Their extremes are different, but nothing comparable to the extremes of highly organized Capitalist or Socialist states.
Which leads us to our next segment….

How Do the Extremes of Centralized Politics Give Rise to Conspiracies?

Now that we have had an overview of the extremes of various Centralized Political structures, we can get into how Centralized Politics and conspiracies work in tandem. Socialist and Capitalist states function clearly on different agendas and levels, which has also been discussed. However, they require a central governance over seen by some one, or group. Within a central governance is a system, otherwise known as a ‘structure’. The sheer reality of living within and under a central authority or structure is extreme, often many different Anarchist views would see it this way. Capitalists use taxes and typically leave the majority of a populace living under debts that they cannot pay off efficiently (among other rather inhumane crimes). Socialists may achieve a relative state of equilibrium between societal function and citizen/worker social services granted free to the public. However, Socialist states have potential to run into serious conflicts if the wrong people gain reach into the central government system, or an outside imperial power (often not liking Socialist states) decides they are going to destroy the Socialist society, or, if a Socialist state does not plan accordingly for a long term resource management program as part of their system of social governance to provide resources and services to the citizenry. Though this happens in a different way in Capitalism too. Capitalist states can use the excuse of money or ownership not being available in the public sector to buy these resources or services for themselves – the fault is placed on the people, not the Capitalist government in this case.
We could go on for a long time in giving examples of how all known major Centralized Political structures are extreme. Out of these extremes arises a certain percentage of disgruntled citizens. Often working away large portions of their time and energy at jobs they may not even enjoy, earning less back than what their worth is put in, and still not having enough to overcome their debts, keep future debts from arising, or pay for basic needs of life. Unfortunately, as modernity has curtailed vast majority of humans natural survival and living skills, to truly provide for themselves, whether in a Socialist or Capitalist state most people today are dependent on whatever the society they are born into provides them. These are extreme existential conditions to live in. As a populace grows more disgruntled, some may take to the streets in protest. Others may try other outlets of dissidence or transformation. In a Socialist state, some may try to reform the system so more resources are accessed to provide to the people. In particular at least in Capitalist states, these attempts are usually met with laughs from the ruling class, clamp down (in some cases martial law) by governments and court battles with corporations (who are prepared with large sums of money to pay off and win many cases against them). It is not all doom and gloom and there are many good stories of positive people-powered efforts which have resulted in triumphant benefit for the masses (and/or the earth). However, all too often it is clearly read in news, history and witnessed that the disgruntled people’s revolutionary effort is shut down or ignored.
Hence comes conspiracies, out of the disgruntled people hitting so many solid walls of indifference, limitation and lack of progress towards improvements. People it seems feel helpless, and out of this helplessness in a society which makes them feel they do not matter, they generate conspiracies. These conspiracies are published, and spread amongst the populace. Eventually some of these conspiracies take root, and start their psychological influences on people who may be feeling helpless as to how to rise up. The conspiracies may or may not be based on facts and truth, and even if they are (as mentioned in the open paragraphs of this article) they are often having their own agenda; to attack one side or group, and promote another side or group. And here is the climax point for a society in crisis, when a disgruntled populace begins to wake up to reality that their needs have not been met, and their revolutions are shut down too many times, ‘helpless’ is what the population can end up feeling. As result, venturing into conspiracies about their own governmental structures and systems and the people behind them is a last resort effort, or at least temporarily numbs the population’s helplessness.
At once it adds a incoherent edge to perceiving reality such as it is. While also brings additional ingredients into a extremely confused recipe of dysfunction. A society of human beings has always historically been about preserving culture, language, arts, and continuing survival. Historically, despite occasional battles or disputes, humans have kept together through our history. We have kept together because we depend on the Earth and Her resources for our survival, and in turn we were called to preserve our cultures, languages, communities and survival, we were required to work together on the land, in the forest, on the waters, to make this all work.

It Was Not About Centralized Politics, Conspiracies Or Industry For Most of Human History

When we humans have spent large periods of our history in groups collectively working together in natural areas, wild lands, gardens and small decentralized markets it naturally built an interdependence. The extremes of centralized political structures, and their side effects like conspiracies, breeds disillusion and confusion of what it means to be human. Let me be clear, this is not to say centralized political structures should not exist, as I’ve mentioned I’m a proponent of Socialist society, as long as it is used as a transition to a deeper more human, egalitarian and collective based existence we collectively share in maintaining and upholding. What needs to happen, is not only to regain our knowledge of how ecosystems function, where we draw resources which we depend on for our survival, but also how to use those resources in a kind of reciprocity. Creating a holistic exchange, rather than extractive exploitation of those resources without care of the aftermath results that come with the process of ‘taking’. The knowledge of ecosystems in an intellectual awareness and which should lead (as our indigenous and ancestral relatives have shown) to a empathic, intuitive reciprocity that builds a connection with the earth and natural forces/elements/resources. Once an established knowledge, empathy/intuition is reunited with, we regain living skills which our survival depends on. And once these all are attained and remembered, we integrate them to develop a living humanity of collective work, organization and deep-democratic vocalization of our ideas and opinions. This would be represented as not just ‘community’ or ‘society’ but more so, this process when collected, attained, integrated with and expressed becomes Culture (true, real Culture).
Everything is inter-dependent and inter-connected. It is unclear if centralized political structures provide the freedom enough to fully immerse in that which is our true, human lived reality on this earth, and the inter-dependent/inter-connected dimension of this world and reality that comes with that reciprocity. The psychology of dependency runs very deeply and has it’s own force embedded in it, dependency upon money in order to survive instead of dependency upon each other and our good Mother Earth is a wide difference, yet only so wide as your mind chooses to make it. What is security can be molded in our mind like clay, making it into a self defined sense of security – instead of insurance companies, governments or market economy rulers dictating what security should be to us. We must free our minds, from within on outward, of these superimposed concepts and words and reinvent them from within our inner core to live by in ways that are more attuned and in harmony with our true selves as well as the outer ecological world upon which actually is all we have to ‘depend upon’. Having this awareness of our mind’s operation, as well as of the many outer influences poured on us every day requires a mental clarity (or even a mental purification); something to clear, cool and calm our mind so it may think and operate more in it’s homeostasis. When there is a mind in homeostasis we can perceive clearer, conspiracies fall away because they are not needed to fill empty and helpless spaces in our lives. Our central government can be seen for what it is, instead of what it spoon feeds too many of us in the image it wants us to believe it to be……..
And from there, we can create the people-powered, ecological, spiritual revolution back to our collective homeostasis, with the good Mother Earth to steward, learn and depend on.