The Ontology of Sacrifice: Capitalist Rituals, Ecological Victimhood, and the Eteryanist Perspective on Living Beings

BY ŞEHRAZAT YAZICI

Abstract:

Sacrifice in capitalist society is no longer a religious ritual but a systemic form of violence and ecological, cognitive and energetic victimhood. This article reframes sacrifice as an interruption of energy flow that affects animals, humans and ecosystems. Through the meat industry, surveillance capitalism and large-scale ecological devastation, sacrifice is transformed into a mechanism of erasure shared by all living beings. Taking Oferbesto: The Sacrified — Chronicle of Silent Lives as a point of departure, silence is interpreted as the ontological marker of absent and unrepresented victims. Drawing on Giorgio Agamben’s “bare life,” René Girard’s theory of sacrifice and Michel Foucault’s biopolitics, the article shows how sacrificial logic is transferred from religious ritual to capitalist machinery. In this framework, animal bodies are sacrificed in the meat industry, human consciousness is sacrificed in surveillance capitalism and the planet becomes a global sacrificial body through species extinction and the expanding energy sector. Against this backdrop, Eteryanism is introduced as a multidimensional model of consciousness, proposing that sacrifice is not “being killed” but the fragmentation of energetic integrity. By emphasizing frequency evolution, ecological extensions of the human core essence and multispecies ethical unity, the Eteryanist paradigm argues that the sacrificial epoch cannot end through ethical or political reforms alone, but requires a revolution in consciousness frequencies and a cosmic unity of all living beings.

Keywords: sacrifice; capitalism; ecological crisis; surveillance capitalism; Eteryanism; energy frequency; multispecies ethics; animal bodies; consciousness

1. Introduction: The Sacrifice of Silent Lives

Throughout history, social formations have typically defined sacrifice as an act confined to religious ritual. Yet the phenomenon of victimhood has gradually shifted inward, settling at the unseen center of modern civilization as a stratified form of violence. Sacrifice is no longer just the object of a ritual; it has taken on the role of a systemic mechanism that keeps the capitalist production–consumption cycle running (2). In this sense, contemporary sacrifice is not simply a destiny imposed on a particular species or class. It becomes, instead, a shared silence that encompasses all forms of life.

Oferbesto: The Sacrified — Chronicle of Silent Lives exposes this ontological dimension of silence. The book locates the victim not only among the dead but also among those who “cannot speak,” those who have been historically and socially erased from the field of representation (1). On its opening page, the narrative identifies silence as the common attribute of sacrificial existence:

“Chronicle of Silent Lives” — the chronicle of silent lives (1).

This formulation suggests that sacrifice unfolds not only at the moment of killing, but also in the prior deprivation of the right to speak, to appear and to be represented. Placed beside Giorgio Agamben’s notion of “bare life,” the sacrificial subject is no longer simply the one who may be killed; it is also the one who may be ignored, unheard and treated as if nonexistent (3). Capitalism intensifies this condition by anonymizing violence through consumption, detaching sacrifice from the palpable pain of ritual and redirecting it into a regime of quiet, everyday consumability (10).

Within this framework, sacrifice becomes visible in multiple sites at once: in the conversion of animals into packaged meat, in the reduction of nature to mining debris, in the compression of bodies into laboring units, and even in the commodification of human consciousness under pervasive technological surveillance (10). What used to be a religious ritual thus reappears as an economic and ecological ritual, dispersed across infrastructures rather than contained in a single sacred scene.

Eteryanism intervenes at this point, redefining the sacrificial cycle not as a purely ethical problem but as an existential threshold at which consciousness must be freed. From an Eteryanist point of view, sacrifice is the disruption of the energetic integrity of consciousness, the interruption of the flow of vitality and the alienation of the human core essence from its own extensions. The consequence is decisive: sacrifice is not only the cessation of life; it is the fragmentation of existence.

2. The Historical and Religious Transformation of Sacrifice: From Ritual to the Capitalist Machine

Historically, sacrifice emerged as one of the earliest forms of social organization—not merely as an offering to the gods, but as a symbol of sovereign power inscribed on the social body. René Girard reads sacrificial ritual as a directed form of collective violence (2); violence is thereby “collectivized” and “legitimized” (Girard, 1977). Modern capitalism, however, takes over this ritual from the divine sphere, strips it of its sacred aura, anonymizes it and subjects it to the logic of economic rationality.

In this new configuration, sacrifice is no longer a smoked offering, an act that purifies through blood or a means of appeasing a god. It becomes the metabolism that keeps the market alive. Death relocates from the center of ritual to the concealed logistics of consumption. The sacrificed being is not just the animal; soil, air, water, human labor, the human body and human consciousness are all fragmented, packaged and circulated within the supply–demand circuitry of capitalism.

This historical shift can be schematically summarized as follows:

Religious Ritual Sacrifice

• Offered to the divine

• Purifies society

• Takes place in sacred spaces

• Visible, concrete, collectively witnessed

• Purpose: connection to God

Capitalist System Sacrifice

• Offered to the consumer

• Expands the market

• Takes place in factories, laboratories, slaughterhouses

• Anonymous, hidden, neutralized

• Purpose: connection to capital

Under contemporary capitalism, then, the sacrificial subject is not only the one who dies, but the one who is rendered invisible, forgotten and silenced. This resonates with Oferbesto: The Sacrified, where the victim does not occupy the position of ritual hero but rather carries the weight of historical absence. The text underscores silence as the most fundamental property of sacrifice:

“Chronicle of Silent Lives” — the chronicle of silent lives (1).

What is dramatized here is not the spectacle of ritual, but the theft of representational rights. The victim is no longer simply the person or animal who is killed; it is the one who is unable to speak: animals, forests, women, workers, migrants, soil, water—all belong to the same multispecies community of silence.

In this sense, the sacrificial ritual under capitalism is not just an isolated act; it becomes a technique of governance. Read through Michel Foucault’s analysis of biopolitics (4), sacrifice organizes those strata of the social body that can be “killed, exploited and consumed” (Foucault, 1978). Capitalism revises the logic of killing: the victim is no longer slaughtered for a singular ritual event, but converted into the raw material of continuous consumption. In Oferbesto, this invisibility is dramatized; the victim is not the central figure of a sacred drama but the silent carrier of absence (1).

3. Capitalism’s New Victims

3.1. The Meat Industry: The Industrial Form of Sacrifice

Modern meat production may be read as a mechanized and anonymized version of sacrificial ritual. Animals are killed not on an altar but along industrial production lines (12). In such a setting, death is detached from ritual meaning and recalibrated through metrics such as efficiency, speed and cost. Capitalism desacralizes sacrifice and translates it into a consumable, packaged commodity.

The death of animals no longer requires public witnessing. It is concealed, carefully removed from view and rebranded as “hygienic.” Through this sensory and spatial distancing, death is pushed outside the reach of collective conscience. Packaged meat appears as the final product of sacrificial silence (1). Oferbesto: The Sacrified exposes this silence by situating the victim within an already existing historical void:

“Chronicle of Silent Lives” — the chronicle of silent lives.

The silence here is not simply the hiding of death; it is the failure to acknowledge that a life was ever there. Capitalism first erases the singular existence of the animal and only then kills its body. Sacrifice, in this sense, becomes more than an act of slaughter—it becomes an ontological erasure.

3.2. Cognitive Sacrifice: AI Surveillance and the Commodification of Consciousness

While the bodies of animals are exploited in the meat industry, human consciousness is appropriated and monetized through surveillance technologies (10). The human body is no longer the sole sacrificial victim of production. Instead, data and inner life—feelings, habits, preferences—become the new sacrificial objects. Social media platforms, smart devices and AI-driven systems transform behavior and emotion into tradable data. The human core essence is thus opened to exploitation at the cognitive level.

The “gods” of data flow, much like the gods of ancient sacrificial cults, must be fed continuously. What is offered today, however, is not blood but algorithmic attention, emotional responses and cognitive energy. No physical killing seems to occur at this point; yet the autonomy of consciousness is ceremonially dismantled.

In surveillance capitalism, the human core essence is effectively sacrificed:

Meat Industry

• The body is sacrificed

• Death is concealed

• Physical energy is consumed

• The species is erased

AI Surveillance

• Consciousness is sacrificed

• Thought is silently exploited

• Attention energy is consumed

• The core essence is erased

Giorgio Agamben’s idea of “bare life” may here be reconfigured as “bare consciousness”: a consciousness that can be surveilled, manipulated and rendered vulnerable (3). Capitalism, in this updated scenario, modernizes killing. It is no longer limited to the destruction of bodies but extends to the sacrifice of consciousness itself.

Eteryanist Critique: Sacrifice as the Interruption of Consciousness Flow

From an Eteryanist perspective, sacrifice does not begin at the moment of physical death. It begins the moment the flow of consciousness is obstructed. Before an animal is killed in a slaughterhouse, the freedom of its awareness has already been taken away. Before a human is “killed” by algorithmic governance, the frequency of the core essence has been disrupted. Sacrifice, therefore, is not simply death; it is the redirection of energy and the deeper alienation of consciousness.

Liberation, in this framework, cannot be reduced to an ethical reform. It demands a revolution of energetic consciousness. The sacrificial cycle can only be broken when a universal right to energy—for all forms of life, not just human life—is recognized and defended.

4. Ecological Sacrifice: Nature, Species and the Exploitation of Energy

Capitalism has gradually fashioned a global ritual that sacrifices not only individual living bodies but also the energetic integrity of the planet as a whole. Sacrifice no longer refers to a single life; it now names a multilayered destruction that stretches across all levels of nature. Soil, water, air, forests, species and ecosystems have each become objects of an invisible sacrificial practice. Modern industrial societies sustain this practice under the banner of “progress,” building what might be called a collective economy of death.

4.1. The Sacrifice of Soil, Water and Air

Within the capitalist order, nature is not the animal placed on an altar, but a colossal sacrificial body that yields minerals, energy and raw materials (9). Mines, oil wells, chemical-intensive agriculture, dams, concrete and plastics all operate as techniques of cutting, drilling and dismembering this planetary body. Death in this context is not organic; it is chemical, toxic and often irreversible.

Water, once the emblem of life, is turned into a vehicle for transporting raw materials and waste. Soil, previously the fertile ground of cultivation, becomes a dumping site that absorbs industrial residues. Air, instead of carrying breath, carries the particulate remains of fossil fuels. In this scenario, capital emerges as the modern deity of ecological sacrifice, and the offering laid before it is the energy flow of the Earth.

4.2. Species Extinction: The Red List as a Catalogue of Sacrifice

One of the most striking transformations of sacrifice in the modern era is the shift from individual death to species-level extinction. The International Union for Conservation of Nature (IUCN) Red List is not just a neutral record; it can be read as a funerary catalogue in which entire species are registered as sacrificial losses (11). Capitalism amplifies the scale of death, no longer consuming isolated organisms but draining the biosphere itself.

Animals, forests and oceans are not merely killed; they are dispossessed of their right to exist. This produces a form of sacrifice that is both ecological and ontological: these species have no recognized voice, no language in the human legal order, no consistent witnesses. In Oferbesto: The Sacrified, silence becomes the emblem of this disappearance:

“Silent Lives” — lives without sound.

Silence here does not refer only to beings that are unable to speak; it also belongs to those whose species has vanished (1).

4.3. The Energy Industry: A Global Ritual of Sacrifice

Petroleum extraction, mineral mining, nuclear power and natural gas production together form the sacred altars of a modern ritual of sacrifice (8). These industrial spaces perform a kind of surgical violence on the planet: cutting, drilling and draining the Earth’s body. Capitalism takes energy out of the circuits of living systems and elevates it into the quasi-divine force of a death-driven economy.

The metaphor is difficult to ignore: the blood of this ritual is oil; its corpse is the razed forest; its wound is the contaminated ocean. Contemporary civilization turns the energy sector into a global temple in which death is repeatedly offered up as the necessary price of continued consumption.

4.4. Eteryanist Energy Consciousness: Breaking the Cycle of Sacrifice

Eteryanism proposes a different starting point: energy is not just a physical quantity but the very flow of consciousness in existence. The energy of nature, the energy of humans and the vitality of other species are seen as multiple extensions of a single cosmic frequency. From this angle, energy exploitation is not merely an ecological problem; it is also a fragmentation of consciousness. Sacrifice is not only the destruction of bodies but the rupture of energetic integrity.

Eteryanist energy consciousness does not seek to end the sacrificial cycle through policy or moral codes alone; instead, it emphasizes frequency wholeness. While capitalism fragments energy into isolated, extractable units, Eteryanism aims to return it to the shared flow of co-existence.

Thus ecological redemption does not begin with technical fixes but with a transformation in consciousness. Sacrifice can be genuinely abolished only through the recognition of an energy right that belongs to all forms of life. This is not just a right to survive, but a right to the wholeness of life.

5. Eteryanism: The Overcoming of Sacrifice and the Model of Conscious Liberation

Eteryanism approaches sacrifice not as the inevitable outcome of violence or killing, but as the prior disruption of energetic integrity. In this multidimensional model of consciousness, sacrifice begins not when a body is wounded or destroyed but when the frequency integrity of the self, of species or of ecosystems is cut off. Sacrifice, in other words, names the fragmentation of existence rather than its simple termination.

This redefinition casts modern capitalism as a dual economy of violence—one that exploits both the living bodies of animals (through the meat industry) and the consciousness of humans (through surveillance capitalism). Nature and humanity are thereby no longer separate spheres. In the Eteryanist view, they are intertwined extensions of a broader cosmic energy system.

5.1. The Evolutionary Ascent of Consciousness: A Frequency Model

From an Eteryanist standpoint, each living being is more than a biological organism; it is an extension of the human core essence that generates and modulates frequency. Consciousness is not treated as a by-product of the body; it is a localized expression of cosmic energy flow. Sacrifice, in this sense, can be understood as the compression of that flow into low-frequency states. Capitalism holds both humans and animals within a “low-frequency cycle,” tying energetic movement to structural dependency.

Liberation, therefore, cannot be reduced to bodily emancipation or political reform. It begins with the emancipation of frequency. This is not a matter of personal preference; it appears, within this model, as an existential necessity (5)(6)(7).

5.2. Integration with the Extensions of the Core Essence: Holistic Energy

Eteryanism does not define the individual solely in terms of private consciousness. The self is constituted through a multiplicity of extensions: other living beings, ecosystems and even fields of non-human consciousness that conduct and reflect frequency. Other species are thus not placed “outside” the human. They are understood as ecological extensions of the self.

From this vantage point, the idea that humans must “protect” nature is misleading. Humans are nature. Ecological sacrifice becomes a form of self-destruction:

• When humans kill nature, they sever their own extensions.

• Each severed extension lowers the energy of collective consciousness.

5.3. Inter-Species Ethical Unity: Multispecies Consciousness

The ethical horizon of Eteryanism extends beyond conventional debates on “animal rights” or environmental activism. It advances the notion of multispecies consciousness: an ethics grounded not in legal norms or social rules, but in an awareness of mutual existence among the extensions of the self (8)(9).

Within this expanded consciousness:

• The death of an animal is experienced as an interruption of energy.

• The destruction of ecosystems is felt as a collapse of frequencies.

• The silence of species signals a growing blindness in consciousness itself.

This is precisely the silence that reverberates through Oferbesto: The Sacrified:

“Silent Lives” — lives without a voice.

Here, silence is not simply an absence of words; it is the cessation of energy, a break in the continuity of being.

5.4. The Cosmic Unity Model: The End of Sacrifice

In Eteryanism, the end of sacrifice is envisioned through a triadic model of liberation:

Model	Field of      Liberation	Eteryanist   Principle
Frequency	Consciousness	Energetic ascent
Extensions	Ecosystem	Holistic existence
İnter-species	Ethics	Cosmic unity

When these three dimensions align, the sacrificial cycle collapses: energy stops fracturing and begins to unify.

This model does not simply call for ecological, ethical or political reforms. It demands a revolution of cosmic unity. Sacrifice, in this light, ceases to appear as a divine obligation or economic necessity and is revealed instead as a distorted frequency of consciousness.

Eteryanism, then, presents itself as a holistic framework that aims to close the sacrificial epoch.

6. Eteryanist Consciousness and the End of the Sacrificial Cycle: A Scientific Revolt

Sacrifice has moved far beyond the blood offerings once presented to deities. It has become the invisible engine of capitalist civilization. What is sacrificed today is not only animal life but also consciousness, freedom, ecosystems and the energetic integrity of the planet. Under such conditions, sacrifice is no longer merely a moral question; it becomes the focal point of an existential crisis.

Eteryanism responds to this crisis not by adjusting ethical laws but by proposing a radical displacement that places consciousness at the center:

Sacrifice is not the taking of life — it is the interruption of energy flow.

This statement is not meant solely as a philosophical metaphor. It is advanced as a scientific proposition:

• Ecological destruction → collapse of consciousness (5)(7)

• Surveillance capitalism → enslavement of the core self (10)

• The meat industry → enforced frequency degradation (12)

Within this perspective, nature is no longer an external object. It becomes an organic extension of the self. Human consciousness is reconceived as a frequency layer within the broader ecosystem. Each sacrificed species thus creates a counter-evolutionary rupture, weakening human consciousness, the core self and the cosmic flow of energy.

6.1. Scientific Evidence: The Energy Crisis of Sacrifice

Current research in neuroscience and psychology shows that ecological devastation does not only lead to biological damage; it also produces cognitive and neurological consequences. Species extinction, air pollution, chemical toxicity, noise pollution and chronic stress are associated with heightened low-frequency neural activity in humans and other animals, alongside reductions in empathy, decision-making capacity and emotional regulation (Frith, 2020; Panksepp, 2012; Sapolsky, 2017).

Put differently:

• Capitalist ecologies corrode consciousness.

• Surveillance capitalism enslaves the core self.

• The meat industry systematizes frequency degradation.

Sacrifice, then, is not merely an economic phenomenon. It becomes a neuro-frequency occupation. A world sacrificed is, in effect, a consciousness sacrificed:

Ecological destruction = Collapse of consciousness.

6.2. Scientific Revolt: Exiting the Sacrificial Economy

Eteryanist consciousness does not aim to “save” species by treating them as separate entities. Instead, it insists that liberation consists in releasing the self’s own extensions. This is not framed as a moral task alone; it is presented as an existential requirement.

For this reason, Eteryanism appears not only as a philosophical orientation but also as a scientific revolt:

• Opposing the meat industry is not just protecting animals; it is liberating consciousness.

• Ecological activism is not simply saving the planet; it is defending the core self.

• Resisting AI surveillance is reclaiming the energy of inner awareness.

The sacrificial cycle will not be brought to an end by political reforms or new technologies alone. It requires the awakening of cosmic energy consciousness. Within this framework:

• Nature is not outside us; we are its layer of consciousness.

• Animals are not beneath us; they are our frequency extensions.

• The planet is not a resource; it is the orbit of our consciousness.

These claims do not call for a mere ideology of protection; they point toward a technology of unity. Eteryanism does not simply seek to protect invisible victims. It attempts to dismantle the ontological foundation of sacrifice itself, opening the way to a new epoch.

6.3. Radical Conclusion: The End of the Sacrificial Epoch

Sacrifice is neither an economic inevitability nor a divine duty nor a fixed law of nature. In the Eteryanist account, it is a residue of misaligned consciousness. Through empirical findings and its own cosmic model of consciousness, Eteryanism:

• dissolves the sacrificial economy,

• brings sacrificial rituals to a close,

• transforms the sacrificial mindset.

What follows is not merely ethical peace, but a form of cosmic unity. This unity belongs not to the law of society but to the law of energy.

7. Conclusion: The Eteryanist Manifesto and the Paradigm of Silence

Sacrifice is not only the history of those who have been killed. It is also the cosmic archive of lives condemned to silence. This article has examined the sacrificial economy of capitalism not merely as a mechanism of consumption or exploitation, but as a cognitive and frequency-based occupation. Within this expanded frame, the ontology of sacrifice is redefined—from flesh to data, from species to ecosystems—as the interruption of energetic integrity.

Viewed in this way, current ethical debates reveal their limits. Discussions about animal rights, environmental protection and human freedom tend to address the symptoms of sacrifice rather than its root. Sacrifice is not an isolated event; it is a cosmic rupture. Its resolution cannot be fully achieved through legal reforms or economic restructuring alone; it requires a revolution of consciousness.

The Eteryanist Paradigm: A New Scientific Declaration:

Sacrifice is not killing; sacrifice is the cessation of energy flow.

This premise forms the cornerstone of the Eteryanist paradigm and leads to several key principles:

• Every species on the planet is not external to the human but an extension of the core self.

• Ecosystems are not merely “the environment” but energetic fields of consciousness.

• Meat consumption degrades not only the body but the frequency of consciousness.

• Surveillance capitalism exploits not only behavior but the core self.

• Ecological destruction corrupts not only nature but also collective consciousness.

Accordingly, sacrifice cannot be abolished by politics or technology alone. It can come to an end only through a revolution in consciousness frequencies. Eteryanism understands this revolution not as a moral obligation, but as a cosmic imperative.

The Eteryanist Law of Unity:

The following triad marks the only passage through which the sacrificial epoch can end:

Consciousness	Ecosystem	Species
Frequency integrity	Energy integrity	Existence integrity

Sacrifice arises whenever any of these integrities is broken. Liberation occurs only when all three are brought together and resonate at the frequency of unity.

Eteryanist Manifesto:

We will not be sacrificed.We will not allow sacrifice.We will recognize every form of sacrifice: in the body, in consciousness, in nature.We will defend energetic integrity: for species, for ecosystems, for the core self.We will awaken not to break silence, but to hear it.For silence does not kill; it erases.And sacrifice begins with erasure (1).

Silence: The Final Sentence Without Words:

As Oferbesto: The Sacrified intimates, sacrifice itself has no voice;while we speak, it persists as silence.For this reason, the conclusion cannot close with a definitive statement,but with the image of a halted flow of energy.

References:

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