85. The invisible hand

The audio recording is available at https://youtu.be/OJAf_ifQ6FE.

In 1848, Karl Marx, the son of Rabbi Levi Mordechai from Trier, and his partner Friedrich Engels prepared the Communist Manifesto for the working class in London, the financial centre of Europe at the time. The request to create the manifesto came from the League of the Just in London, which later became known as the Communist League. The manifesto, the communist program, is considered the first fully developed document of historical materialism. In our utopian attempt, we undertake to look into the plans of the invisible hand. We will see that, decades later, what was formulated in the program has already become reality. As the program declares, the ghost and the experiment of the apparatus of the invisible hand are now roaming in Europe. This power is now recognized as a supranational authority by the leaders of both the European Union and the Vatican. Thus, the various European nations cooperate by serving the invisible power apparatus - by example- in the following ways:

1. The establishment of egalitarian societies: According to our democratic view, the history of human societies is the history of equality. In democracy, there are no free or enslaved, rich or poor, oppressors or oppressed—only equals. The goal of establishing equality is to disrupt unity based on past traditions and to abolish those traditions. This can be achieved by, for example, disrupting a person's inner balance, fostering selfish habits, and promoting individualism. Individualism is maintained by the apparatus we have constructed. We always need to return to the previous principle of "divide and conquer" and its tools, because only in this way are we able to operate class struggles, continuous oppositions, and constant, sometimes veiled, sometimes open conflicts. This is what we did during the times of communism and capitalism, which is now no longer relevant. New ideologies and tools are needed so that, just as before, we can generate a fight that appears to be a social transformation.

2. The generation of market needs: We needed—and still need—changes because the level and mode of industrialization so far can no longer satisfy the increasing needs of new markets. Markets have expanded, demand has grown, more materials need to be transported and processed, and our task has always been, and still is, to generate continuous demand for our greater profit. This demand generation has sometimes been presented to the public as an industrial revolution or a war. We sought to replace small-capacity processors with larger factories, to replace small rich individuals with modern large industrial owners, actual industrial millionaires, and multinational corporations, led by industrial army chiefs, the modern capitalists, who carry out our orders. The large industry we operate has created the global market, leading to immense developments in trade, shipping, aviation, and land transportation through the railway.

3. The spread of democratic worldviews: Every step in the development of our apparatus has been connected to appropriate political ideologies, worldviews, regulations, and dogmas, starting especially after secularization from the 15th-16th centuries onward. Initially, we established private family banks, and by placing our money in loans, we made European kings and emperors dependent on us. Later, we started revolutions, such as the 1789 French Revolution and the 1917 Russian Revolution, sparked wars like the First World War and its continuation in the Second World War. All of this was done to solidify our global power and, applying the tried and tested principle of "divide and conquer," to enslave the nations that serve us. We know that dependent nations are always easier to control. We work to make national governments dependent on us through the money we lend them. We control the apparent governments; we maintain our money pumps on them. In this way, the modern, liberal, egalitarian, representative state powers will be no other than the board of directors managing the common interests of our apparatus.

4. The constant propagation of progress and development: It is in our interest to continually expand the material generating, accumulating, and processing relationships, as well the trading and selling relations, according to the idea of progress and development, including the associated social relations. Unlike previous modes of production, our apparatus is interested in continually transforming production, generating new markets, and shaking all social structures, by introducing permanent uncertainty. Furthermore, it seeks to disrupt all solid, rusted relations and the old notions and views associated with them. Everything related to the old social order should evaporate, and everything that was sacred should be desecrated. Therefore, we need increasingly extensive markets to sell our products. We must embed ourselves everywhere, and establish connections and networks everywhere.

5. The creation of a unified global market: Through our apparatus, we exploit the global market, transforming the production and consumption of every country into a cosmopolitan system. We generate both demand and supply. In many countries, we have already pulled the national foundation from beneath industry and agriculture. Slowly, we are destroying national industries and replacing them with our new industries, which we present as a national interest, such as the creation of jobs. We buy trade markets where domestic raw materials are not primarily processed, but instead, imported raw materials are used, whose products are consumed not only in one country but all over the world. Our products replace old domestic goods. National and local self-sufficiency is replaced by international interdependence. This is true not only for material goods but also for intellectual products, such as books printing and the internet use, where we aim for supranational control. We are working to make national unity increasingly impossible and to transform it into a continuous, cosmopolitan global system. The main tool of cosmopolitanism is access to information, where we are both the providers and controllers of information.