Rhinoceros
A play by Eugène Ionesco
The sights and sounds of the rhinos become more beautiful despite their savagery. - Rhinoceros
Mass propaganda discovered that its audience was ready at all times to believe the worst, no matter how absurd, and did not particularly object to being deceived because it held every statement to be a lie anyhow. The totalitarian mass leaders based their propaganda on the correct psychological assumption that, under such conditions, one could make people believe the most fantastic statements one day, and trust that if the next day they were given irrefutable proof of their falsehood, they would take refuge in cynicism; instead of deserting the leaders who had lied to them, they would protest that they had known all along that the statement was a lie and would admire the leaders for their superior tactical cleverness. – Hannah Arendt, The Origins of Totalitarianism
"You're all of you... becoming... rhinoceroses... I'm the last man left, and I'm staying that way until the end. I'm not capitulating!" – Berenger in Rhinoceros
[I’ve recently setup an Instagram account to increase the reach of this Substack]
I have developed friendships with people I have never met during this Substack journey. I feel that using that word, “friend”, is apt, even though with several it is a purely email relationship. I guess “pen pals” would have been the old description, but we were brought together during the darkest moments of the Global Medical Crisis (GMC). It feels like much more than “pen pals” to me.
Anyway, a friend and mentor from France recently mentioned a play called Rhinoceros, to me, by Eugène Ionesco1, in an exchange about the HPV vaccine.
I've just read your article on HPV. Here is the French situation. A French teenager just died after HPV vaccination in school.
It is "because of the stress"... he fell, head trauma. Nothing to do with the vaccine.
Only 2 weeks after the beginning of school vaccination: 1 dead boy.
--
I have read (again) this summer the book Rhinoceros, by Ionesco. The entire population turns into rhinos.
I’d never heard of Ionesco nor Rhinoceros, so I looked it up.
It’s a story of our times.
The sublime is confused with the ridiculous in this savage commentary on the human condition, a staple of every theatre classroom and 20th century drama. A small town is besieged by one roaring citizen who becomes a rhinoceros and proceeds to trample on the social order. As more citizens are transformed into rhinoceroses, the trampling becomes overwhelming, and more and more citizens become rhinoceroses. One sane man, Berenger, remains, unable to change his form and identity.
Turns out Hollywood made it into a Gene Wilder movie in 1974.
You can watch the whole play here.
Below is a full play summary, from sparknotes.
How many people in your life turned into Rhinos during the Global Medical Crisis (GMC)?
How many are still Rhinos?
Have any morphed back into human form?
How many husbands and wives had their partners turn into Rhinos?
How many have divorced their Rhinos?
How many young adult children turned into Rhinos?
Personally, I see this Rhino story through both a Covid GMC lens, but also through the broader vaccination (especially childhood vaccination) lens; for that is the Totalitarian heart and soul of all the truly absurd ideas, premises and inverted moral philosophy that form the accepted “wisdoms” of the pandemic and its vaccine solution.
I love Ionesco’s use of absurdity as a highlighting device. What better way to showcase the absurdity embedded within Totalitarian mass formations. For absurdity is a feature, and not a bug, of Totalitarianism.
These excerpts are from Desmet’s wonderful The Psychology of Totalitarianism on “absurdity2”.
On a political level, we see how the regulation mania historically advanced through increasingly bureaucratic forms of government, first in the imperialism of the late nineteenth century (as a logical sequel to colonialism, the nature of which, in itself, was not yet bureaucratic), then in the rogue gang-totalitarianism of the first half of the twentieth century (Nazism and Stalinism-style regimes) and subsequently in the rising technocratic totalitarianism of the early twenty-first century. All these state systems were characterized by increasingly complex and absurd regulations.
--
The regulation mania, in all its extravagance and absurdity, undoubtedly contributes to the psychological troubles of our time. The contradiction and ambiguity of so many rules creates a neurotic dog-of-Pavlov effect and its excessive nature takes away the satisfaction, spontaneity, and joy of life. There is less and less space for autonomy and freedom. For example, at first glance, there are only advantages to the so-called “zipper rule3” that requires late merging on European roads. However, it constitutes a subtle psychological disadvantage. Enforced late merging removes the personal choice, as well as the possibility of a small but powerful human encounter - a situation in which one person chooses to give priority to another. A driver no longer has the option of acting with spontaneous generosity, because he is obligated to do so. This may seem inconsequential but it isn’t. It is precisely those moments of human-to-human encounters that nourish the social bond from within. Without those moments, the social fabric shrivels, and it is only a matter of time until society disintegrates into a loose collection of atomized individuals.
--
Think, for example, of a crowd that sings together or chants slogans in a football stadium, for instance. The voice of the individual dissolves into the overwhelming, vibrating group voice; the individual feels supported by the crowd and “inherits” its vibrating energy. It doesn’t matter what song or lyrics are sung; what matters is that they are sung together. An equivalent to this exists on a cognitive level: What one thinks does not matter; what counts is that people think it together. In this way, the masses come to accept even the most absurd ideas as true, or at least to act as if they were true.
--
In all major mass formations, the main argument for joining in is solidarity with the collective. And those who refuse to participate are typically accused of lacking solidarity and civic responsibility. This is one reason why the absurd elements in a story do not matter to the masses: The masses believe in the story not because it’s accurate but because it creates a new social bond.
--
That is exactly why the absurdity of the coronavirus measures does not encounter any resistance from part of the population. In a sense, the more absurd and demanding the measures are, the better they will fulfill the function of a ritual and the more enthusiastically a certain part of the population will go along with it. Think, for example, of the fact that some people wear a mask when driving, even if they are the only person in the car.
--
The logic of a totalitarian system is in constant flux and typically becomes ever more absurd. The raison d’être of a totalitarian system consists of, among others, channeling anxiety, which is why it must constantly identify new objects of anxiety.
Absurdity in totalitarian systems serves to disorient, control, and unify the population, often at the expense of rational thinking, personal autonomy, and individual rights. It creates a climate where the absurd becomes normalized, and resistance becomes more challenging due to social and psychological pressures.
One of our friends turned into a Rhino when she called the police on a small group of mothers and their young children trying to get some fresh air in a park during the GMC.
One of my friends turned into a Rhino, when the Government first benefited his business via all the printed money it pumped into the economy during the GMC, and then destroyed his business when they turned off the tap, this while getting all his doses and being grateful that the government was doing the best that it could in a difficult situation.
Another one of my friends turned into a Rhino when he made sure all his staff were vaccinated so that they could turn up to work. One of them called to tell me about his new heart condition.
My insurance broker turned into a Rhino when he emailed all his clients …explaining to them that it would be “lawful and reasonable” to coerce their staff into surrendering to a genetic injection.
I could keep going, but I won’t. There are far too many Rhino stories.
Far too many turned into a Rhinos. Far too many are still Rhinos.
Rhinoceros - Eugène Ionesco
Full Play Summary
Rhinoceros begins in a small town square where Jean, an efficient, refined young man, meets his semi-alcoholic and fully apathetic friend, Berenger, for a drink. Jean upbraids Berenger for his drinking habits and his aimlessness. Soon, a rhinoceros runs through the square (off-stage), shocking all the townspeople with the exception of the indifferent Berenger. Jean lectures Berenger about will-power while a rational Logician explains the concept of a syllogism to an old man. Berenger concedes that he has a crush on Daisy, a typist at his office, but worries that she favors Dudard, an up-and-coming co-worker. Jean recommends will-power and cultural self- improvement to garner Daisy's affections, and to improve his life in general. Another rhino rushes by and tramples a cat. The townspeople debate whether or not it was the same rhino and what breed it was. Berenger and Jean get in a fight over the physical specifics of the rhino, and Jean storms off after calling Berenger a drunkard. The townspeople ask the Logician to clear up confusion, but his lengthy analysis makes no progress. The townspeople vow to stop the rhinos. Berenger expresses remorse for fighting with Jean, then says he's too upset to culture himself as planned and instead drinks.
"I don't know what's happening to me; I think I'm dreaming! I must be dreaming that I, too, am turning into a rhinoceros."
In Berenger's office, the co-workers argue with Botard, an old skeptic who doesn't believe in the rhinos. Berenger arrives late, but Daisy sneaks him in. The employees ask Berenger if he saw the rhino. Botard claims the illusory appearance of the rhino is an example of "collective psychosis." They return to work, proof-reading law proposals, and wonder where co-worker Mr. Boeuf is. Mrs. Boeuf rushes in and says her husband is sick and will be back in a few days. She tells them that she was just chased by a rhino, which is now downstairs. The rhino crushes the staircase it tries to ascend, stranding the workers. Mrs. Boeuf recognizes the rhino as her husband. Daisy telephones the fire station to rescue them. The men give Mrs. Boeuf practical advice for dealing with this setback, but she is too devoted to her rhino-husband and vows to stay with him. She jumps down to the ground floor and (off-stage) rides off on his back. More rhinos are reported in the town. The firemen arrive to help them out the window. Botard vows he'll solve the rhino-riddle. Berenger passes on an offer to drink with Dudard so he can visit Jean.
"I sometimes wonder if I exist myself."
Berenger questions if just thinking and being alive is enough to truly have a meaningful life. He believes that to really "exist" in a meaningful way, he needs to do something important. For him, this means standing up for what he believes in and trying to save people. This idea is about finding purpose and meaning in life through our actions and choices.
Jean coughs in bed at home. Berenger visits and apologizes for their argument the previous day. At first, Jean has no recollection at all about the rhinoceroses. Jean's voice grows more hoarse, a bump on his nose continues to grow, and his skin gets greener by the moment. He becomes more misanthropic and savage. Berenger informs him of Mr. Boeuf's transformation, which Jean applauds. He moves in and out of the bathroom, each time appearing and sounding more like a rhino. He pronounces humanism dead, sheds his itchy clothes, tries to run down Berenger, apologizes, and runs into the bathroom. Berenger is about to escape, but follows Jean into the bathroom to help him. Off-stage in the bathroom, Jean attacks Berenger. Berenger escapes and closes the bathroom door behind him (but is pierced by a rhino horn) as Jean, now a full-blown rhino, tries to break free. Berenger alerts the tenants in the building to the rhino's presence in the building, but everyone else has transformed as well. Berenger looks out the window, where a herd of rhinos march. The bathroom door is on the verge of breaking. Berenger throws himself against the wall and breaks through it. He runs through the street, yelling "Rhinoceros!"
"There are certain things which enter the minds of even people without one."
Berenger wakes up from a nightmare in his room and inspects himself for any impending rhino-signs. Still human, he struggles not to drink, but eventually does. Dudard visits and they discuss Jean's transformation, which Berenger feels guilty about. They discuss the metamorphoses as an epidemic. Berenger takes another drink, under the premise that alcohol is an immunization. Dudard urges Berenger not to feel too guilty. Dudard reveals that Papillon, their boss, has turned into a rhinoceros. Berenger believes that for a man of Papillon's human stature to change, it must have been involuntary. Dudard considers the metamorphoses natural, while Berenger continues to find them abnormal. The flustered Berenger says he will seek the Logician's services in clearing this up. A herd of rhinos passes and Berenger spots the Logician's hat on a rhinoceros, a sign of metamorphosis, and vows not to become one as well.
Daisy visits Berenger, which makes Dudard jealous. Daisy appears not to care too deeply about the epidemic. She informs them that Botard has metamorphosed. Berenger can't believe it, but then later rationalizes it. Daisy and Dudard iterate that acclimating oneself to the rhinos is the best solution, but Berenger resists. They start to have lunch, but are interrupted by a crumbling wall outside. The fire station has been sacked, and the firemen have turned into rhinos. Dudard leaves; he wants to experience the epidemic first-hand. Berenger tries to stop him, but Daisy lets him go. Dudard soon turns into a rhino outside. The sights and sounds of the rhinos become more beautiful despite their savagery. Berenger laments Dudard's demise, and Daisy reminds Berenger that they have no right to interfere in other's lives. She pours some brandy for Berenger and removes his bandage—still no signs of a transformation. Berenger claims he will defend her. He blames himself and Daisy for contributing, through lack of sympathy, to the transformations of Jean and Papillon, respectively. Daisy convinces him to shrug off the guilt. The phone rings, but they hear only rhino trumpeting on the line. They turn to the radio for help, but the rhinos have taken that over, as well.
"So then logically speaking, my dog must be a cat?"
"Logically, yes. But the contrary is also true."
Upstairs, a rhino stampede disrupts the house's foundations. Daisy believes they must adapt to their new neighbors, but Berenger proposes they regenerate the human race, like Adam and Eve. Daisy finds the power of the rhinos seductive. Berenger slaps her, then apologizes and declares that he'll never surrender and that he will protect her. She pledges her loyalty to him. The noise of the rhinos becomes more musical to Daisy, though Berenger still finds it savage and argues with her. Daisy breaks up with him and leaves. Berenger barricades his room and plugs his ears. He doubts his own humanity. He inspects photographs and cannot recognize any of his former friends—but he does identify himself and hangs three of his pictures on the wall beside the rhino heads. They turn out to be pictures of unattractive people and, compared to the elegant rhino heads, are even more grotesque. He envies the bodies of the rhinos, but at the brink of desperation, he nevertheless decides that he will fight the rhinos.
Thanks for being here.
Please consider a paid subscription. You will get nothing more for your support, as everything is made freely available. The money goes towards covering the costs of this work, medical freedom causes and support for the vaccine injured.
I am always looking for good, personal GMC, covid and childhood vaccination stories. You can write to me privately: unbekoming@outlook.com
If you are Covid vaccine injured, consider the FLCCC Post-Vaccine Treatment
If you want to understand and “see” what baseline human health looks like, watch (and share) this 21 minutes
If you want to help someone, give them a book. Official Stories by Liam Scheff. Point them to a safe chapter (here and here), and they will find their way to vaccination.
Here are all eBooks and Summaries produced so far:
FREE Summary: Bitten by Kris Newby (Lyme Disease)
FREE Summary: The Great Cholesterol Con by Dr Malcolm Kendrick
FREE Summary: Propaganda by Edward Bernays
FREE Summary: Toxic Legacy by Stephanie Seneff (Glyphosate)
FREE Summary: The Measles Book by CHD
FREE Summary: The Deep Hot Biosphere by Thomas Gold (Abiogenic Oil)
FREE Summary: The Peanut Allergy Epidemic by Heather Fraser
FREE eBook: A letter to my two adult kids - Vaccines and the free spike protein
Eugène Ionesco, born on November 26, 1909, in Slatina, Romania, and passing away on March 28, 1994, in Paris, France, was a prominent playwright known primarily for his contributions to the Theatre of the Absurd. His works, characterized by their exploration of the absurdity of human existence, have had a significant impact on modern theatre.
Early Life and Background
Romanian Roots: Ionesco was born to a Romanian father and a French mother. His early years were spent in Romania.
Education: He studied French literature at the University of Bucharest and later at the University of Paris.
Cultural Influences: His early experiences in Romania under a growing fascist influence left a deep imprint on his psyche, influencing his later works.
Career and Major Works
Literary Beginnings: Ionesco initially started as a poet and critic. His early works did not hint at the absurdist style he would later become famous for.
Theatre of the Absurd: He gained fame with his first play, "The Bald Soprano" (1950), which marked the beginning of his foray into absurdist theatre. This genre is characterized by its nonsensical language, illogical structures, and existential themes.
Notable Works: His other major plays include "The Lesson" (1951), "The Chairs" (1952), "Rhinoceros" (1959), and "Exit the King" (1962). These works typically explore themes of absurdity, existential dread, and the breakdown of communication and logic.
Influence: Ionesco's work had a profound influence on the development of absurdist theatre and is often mentioned alongside other absurdist playwrights like Samuel Beckett.
Themes and Legacy
Exploring the Absurd: Ionesco's plays often focus on the meaningless routines of daily life and the incomprehensibility of the human condition.
Resistance to Totalitarianism: The influence of his experiences with fascism and totalitarianism is evident in his works, particularly in "Rhinoceros."
Honors and Recognition: He received numerous awards and honors, including election to the Académie Française in 1970, one of the highest honors for a French writer.
Personal Life
Family: Ionesco was married to Rodica Burileanu, with whom he had one daughter.
Later Years: He spent most of his later life in France, continuing to write and influence the world of theatre until his death.
Ionesco's plays, marked by their distinctive blend of comedy and tragedy, absurdity and profundity, remain a vital part of modern theatrical repertoire, continually performed and studied for their unique perspective on the human experience.
The concept of absurdity in the creation and maintenance of totalitarian systems can be understood in several ways:
Bureaucratic Complexity and Absurdity: Totalitarian systems often use complex and seemingly irrational regulations to control and confuse the population. This complexity can make it hard for people to understand the rules, leading to a sense of powerlessness and dependence on the state for guidance and interpretation.
Psychological Impact: Absurd regulations can create psychological stress and confusion. When people are constantly trying to navigate contradictory or nonsensical rules, it can lead to a kind of mental paralysis or a Pavlovian response to authority, where people obey without thinking. This undermines individual autonomy and critical thinking.
Loss of Personal Interaction and Autonomy: Absurd regulations, like the example of the “zipper rule” in traffic, can eliminate personal choice and spontaneous human interaction. By enforcing uniform behavior, the state diminishes personal freedom and the opportunity for individuals to engage in small acts of kindness or decision-making. This can weaken social bonds and reduce society to a collection of isolated individuals, easier to control.
Groupthink and Mass Psychology: In a totalitarian system, absurdity plays a role in fostering a group mentality. When individuals are part of a mass movement, the critical evaluation of ideas often diminishes. The group's solidarity becomes more important than the rationality of its beliefs. Absurd ideas can be accepted simply because they reinforce group identity and unity.
Solidarity and Exclusion: Totalitarian systems often promote the idea that disagreeing with the dominant narrative is a betrayal of the group. This can make it difficult for individuals to question or resist, even when faced with absurdities. The fear of social exclusion can be a powerful motivator for accepting and propagating absurd ideas.
Ritualistic and Symbolic Nature of Absurd Measures: Absurd measures, like wearing masks in unnecessary situations, can function as a ritual to reinforce group identity and loyalty. The more demanding and nonsensical the ritual, the more it can serve to demonstrate and reinforce commitment to the group and its ideology.
Constant Change and Anxiety: A totalitarian system often relies on creating and maintaining a state of anxiety. By constantly changing rules and identifying new threats, the system keeps the population in a state of uncertainty and fear, making them more malleable and less likely to challenge authority.
In summary, absurdity in totalitarian systems serves to disorient, control, and unify the population, often at the expense of rational thinking, personal autonomy, and individual rights. It creates a climate where the absurd becomes normalized, and resistance becomes more challenging due to social and psychological pressures.
Official explanation: The "zipper rule" is a traffic concept often applied in road situations where multiple lanes merge into a single lane. It is named for its resemblance to the interlocking teeth of a zipper on clothing. The principle behind this rule is straightforward and aims to enhance the flow of traffic, particularly in congested or construction areas.
Here's how it works:
When two lanes of traffic merge, vehicles from each lane take turns merging into the single lane, similar to the interlocking teeth of a zipper.
Each car in the lane that is ending merges in between cars in the lane that continues, alternating one after the other.
This method is employed especially in situations where a road narrows due to construction or an accident.
The stated advantages of the zipper rule are several:
Efficiency: It maximizes road usage and minimizes the length of the queue in the merging lane, leading to a smoother flow of traffic.
Fairness: It provides an orderly and predictable way for vehicles to merge, reducing the frustration and uncertainty often associated with merging.
Reduced Congestion: By using both lanes fully until the merge point, it can reduce overall congestion and traffic build-up.
Safety: It can reduce the risk of accidents that might occur due to sudden lane changes or when drivers try to merge too early.
In Europe, and in many other parts of the world, the zipper rule is either a formal traffic regulation or an encouraged driving practice. It's considered a practical approach to handling lane closures and is often recommended in driver education and road safety campaigns.
Thanks ! That was brilliant. They are trying to bring back masks where I live. Last time I was polite and quietly disgruntled. This time I will take great pleasure in using my superlative, generationally enhanced, store of potty mouthed expletives.
This reminds me of The Matrix movie in that anyone in the matrix can become "an agent." Same principle as turning into a rhino. I have seen it many times since the beginning of the GMC, among friends, family, and colleagues.