Part 1, Chapter 6

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The consciousness of our time oscillates between that of the walled-up man and that of the prisoner. For the individual, the oscillation takes the place of freedom; like a condemned man, he paces up and down between the blank wall of his cell and the barred window that represents the possibility of escape. If somebody knocks a hole in the cellar of isolation, hope filters in with the light. The good behavior of the prisoner depends on the hope of escape which prisons foster. On the other hand, when he is trapped by a wall with no windows, a man can only feel the desperate rage to knock it down or break his head against it, which can only be seen as unfortunate from the point of view of efficient social organization (even if the suicide doesn’t have the happy idea of going to his death in the style of an oriental price, immolating all his slaves: judges, bishops, generals, policemen, psychiatrists, philosophers, managers, specialists, planners...)

The man who is walled up alive has nothing to lose; the prisoner still has hope. Hope is the leash of submission. When power’s boiler is in danger of exploding, it uses its safety-valve to lower the pressure. It seems to change; in fact it only adapts itself and resolves its difficulties.

There is no authority which does not see, rising against it, an authority which is similar but which passes for its opposite. But nothing is more dangerous for the principle of hierarchical government than the merciless confrontation of two powers driven by a rage for total annihilation. In such a conflict, the tidal wave of fanaticism carries away the most stable values; no-mans-land eats up the whole map, establishing everywhere the inter-regnum of &quotnothing is true. everything is permitted”. History, however, offers not one example of a titanic conflict which has not opportunely defuzed and turned into a comic-opera battle. What is the source of this decompression? The agreement on matters of principle which is implicitly reached by the warring powers.

The hierarchical principle remains common to the fanatics of both sides: opposite the capitalism of Lloyd George and Krupp appears the anticapitalism of Lenin and Trotsky. From the mirrors of the masters of the present the masters of the future are already smiling back. Heinrich Heine writes:

LSchelnd scheidet der Tyran
Denn er weiss, nach seinem Tode
Wechselt WillkŸr nur die HSnde
Und die Knechtschaft hat kein Ende.

The tyrant dies smiling; for he knows that after his death tyranny will merely change hands, and slavery will never end. Bosses differ according to their modes of domination, but they are still bosses, owners of a power exercised as a private right. (Lenin’s greatness has to do with his romantic refusal to assume the position of absolute master implied by his ultra-hierarchical organization of the Bolshevik party; and it is to this greatness also that the workers’ movement is indebted for Kronstadt, Budapest and batiuchka Stalin.)

From this moment, the point of contact between the two powers becomes the point of decompression. To identify the enemy with Evil and crown one’s own side with the halo of Good has the strategic advantage of ensuring unity of action by canalizing the energy of the combatants. But this maneuver demands the annihilation of the enemy. Moderates hesitate before such a prospect; for the radical destruction of the enemy would include the destruction of what their own side has in common with the enemy. The logic of Bolshevism demanded the heads of the leaders of social-democracy; the latter hastily sold out, and they did so precisely because they were leaders. The logic of anarchism demanded the liquidation of Bolshevik power; the latter rapidly crushed them, and did so inasmuch as it was hierarchical power. The same predictable sequence of betrayals threw Durrutti’s anarchists before the united guns of republicans, socialists and Stalinists.

As soon as the leader of the game turns into a Leader. the principle of hierarchy is saved, and the Revolution sits down to preside over the execution of the revolutionaries. We must never forget that the revolutionary project belongs to the masses alone; leaders help it, Leaders betray it. To begin with, the real struggle takes place between the leader of the game and the Leader.

The professional revolutionary measures the state of his forces in quantitative terms, just as any soldier judges an officer’s rank by the number of men under his command. The leaders of so-called insurrectionary parties dismiss the qualitative in favor of a quantitative expertize. had the ’reds’ been blessed with half a million more men with modern weapons, the Spanish revolution would still have been lost. It died under the heels of the people’s commissars. The speeches of La Pasionaria already sounded like funeral orations; pathetic whining drowned the language of deeds, the spirit of the collectives of Aragon — the spirit of a radical minority resolved to sever with a single stroke all the heads of the hydra, not just its fascist head.

Never, and for good reason, has an absolute confrontation been carried through. So far the last fight has only had false starts. Everything must be resumed from scratch. History’s only justification is to help us do it.

Under the process of decompression, antagonists who seemed irreconcilable at first sight grow old together, become frozen in purely formal opposition, lose their substance, neutralize and molder into each other. Who would recognize the Bolshevik with his knife between his teeth in the Gagarinism of doting Moscow? Today, by the grace of the Ïcumenical miracle, the slogan &quotWorkers of the World, unite” celebrates the union of the world’s bosses. A touching scene. The common element in the antagonism, the seed of power, which a radical struggle would have rooted out, has grown up to reconcile the estranged brothers.

Is it as simple as this? Of course not; the farce would lose its entertainment value. On the international stage, those two old hams, capitalism and anticapitalism, carry on their lovers’ banter. How the spectators tremble when they begin to quarrel, how they stamp with glee when peace blesses the loving couple! Is interest flagging? A brick is added to the Berlin wall; the bloodthirsty Mao gnashes his paper teeth, while in the background a choir of little Chinese nitwits sings paeons to fatherland, family and work. Patched up like this, the old melodrama is ready to hit the road. The ideological spectacle keeps up with the times by bringing out harmless plastic antagonisms; are you for or against Brigitte Bardot, the Beatles, mini-cars, hippies, nationalization, spaghetti, old people, the TUC, mini-skirts, pop art, thermonuclear war, hitch-hiking? There is no one who is not accosted at every moment of the day by posters, news flashes, stereotypes, summoned to take sides over each of the prefabricated trifles that conscientiously stop up all the sources of everyday creativity. In the hands of power these particles of antagonism are molded into a magnetic ring whose function is to make everybody lose their bearings, to pull everyone out of himself and to scramble lines of force.

Decompression is simply the control of antagonisms by power. The opposition of two terms is given its real meaning by the introduction of a third. As long as there are only two equal and opposite polarities, they neutralize each other, since each is defined by the other; as it is impossible to choose between them, we are led into the domain of tolerance and relativity which is so dear to the bourgeoisie. One can well understand the importance for the apostolic hierarchy of the dispute between Manicheism and Trinitarianism! In a merciless confrontation between God and Satan, what would have been left of ecclesiastical authority? Nothing, as the millenarian crises demonstrated. That is why the secular arm carried out its holy offices, and the pyres crackled for the mystics of God or the devil, those overbold theologians who questioned the principle of Three in One. The temporal masters of Christianity were resolved that only they should be entitled to treat of the difference between the master of Good and the master of Evil. They were the great intermediaries through which the choice of one side or the other had to pass; they controlled the paths to salvation and damnation, and this control was more important to them than salvation and damnation themselves. On earth they proclaimed themselves judges without appeal, since they had also decided to be the judged in an afterlife whose laws they had invented.

The Christian myth defuzed the bitter Manichean conflict by offering to the believer the possibility of individual salvation; this was the breach opened up by the Poor Bugger of Nazareth. Thus man escaped the rigors of a confrontation which necessarily led to the destruction of values, to nihilism. But the same stroke denied him the opportunity to reconquer himself by means of a general upheaval, the chance of taking his place in the universe by chasing out the gods and their slavemasters. Therefore, the movement of decompression appears to have the function of shackling man’s most irreducible desire, the desire to be completely himself.

In all conflicts between opposing sides, an irrepressible upsurge of individual desires takes place and often reaches a threatening intensity. To this extent we are justified in talking of a third force. From the individual’s point of view, the third force is what the force of decompression is from the point of view of power. The small chance of every struggle, it radicalizes insurrections, denounces false problems, threatens power in its very structure. It is what Brecht was referring to in one of his Keuner stories: “When a proletarian was brought to court and asked if he wished to take the oath in the ecclesiastical or the lay form, he replied ‘I’m out of work.’” The third force does not hope for the withering away of constraints, but aims to supersede them. Prematurely crushed or incorporated, it becomes by inversion a force of decompression. Thus, the salvation of the soul is nothing but the will to live, incorporated through myth, mediated, emptied of its real content. On the other hand, their peremptory demand for a full life explains the hatred incurred by certain gnostic sects or by the Brethren of the Free Spirit. During the decline of Christianity, the struggle between Pascal and the Jesuits spotlighted the opposition between the reformist doctrine of individual salvation and compromise with heaven and the project of realizing God by the nihilist destruction of the world. And, once it had got rid of the dead wood of theology, the third force survived to inspire Babeuf’s struggle against the million doré, the Marxist project of the complete man, the dreams of Fourier, the explosion of the Commune, and the violence of the anarchists.