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Category: Psychoanalysis

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Evil George Orwell Newspeak Psychiatry Psychoanalysis

Inside the Ministry of Love

Yesterday, Greg Johnson published an article that shows he’s an absolute ignorant about the trauma model of mental disorders. I have dedicated most of my intellectual life to the subject that extremely abusive parents literally drive their children mad. The basic aetiology of psychoses has nothing to do with faulty genes or chemical imbalances (biological psychiatry is a classical pseudoscience). Cf. my book Day of Wrath for a comprehensive approach to the trauma model. For a single chapter within that book, see ‘A Class With Colin Ross’.

My broader criticism of psychiatry (see for example: here) is a subject indirectly related to the sort of parental abuse that drives children mad, as is the below translation of one of my texts in Spanish.

 

______ 卐 ______

 

But again and again there comes a time in history when the man who dares to say that two and two make four is punished with death.

Albert Camus [1]

Nothing is more terrible than to continually assault the self-image of a person. Not even natural death, terrible as it may be, produces panic. It does produce it, on the other hand, a deaf ear before the screams of a soul in pain, and to be compelled to attend ‘psychoanalytic’ sessions with a professional in deafness is to be compelled to sessions of psychic torture.

It is like the case of my hypothetical Dora: ‘Your story of parental abuse is fictitious. The way you have structured your self is ridiculous. Here we’re going to deconstruct it, Dora. Only I, the physician, the psychoanalyst, the doctor in psychiatry have the academic credentials, and the legal powers, to interpret your mind. The way your parents treated you didn’t cause you any trauma. That is completely surpassed in scientific psychiatry. You live in a paranoid universe, my dear Dora. By your symptoms I would rather diagnose that you are ill… I see that my scientific interpretation distresses you. Do you know, Dora, that the first sign of recovery of a distressed person is to accept that she is sick? For that very reason, and to help you to accept this, my prescription is that we bombard your brain with anti-psychotics. Any rejection of my diagnosis and prescription will be interpreted as resistance. And remember, Dora, the state confers the psychiatrist with special powers. If he wanted he could… So you have to come to these analytic sessions. It is for your own good—and for your family’s’.

What could a minor do but fall in panic before such interpretation, which in turn would be reinterpreted by the psychiatrist as a symptom of ‘chemical imbalances in the brain’, without physical proof, which requires of even stronger psychiatric drugs?

The objective of so-called ‘analysis’ is to dismantle the self-image of the victim to the point of no return. So when the Doras of the world want to convey what happened in their families, the analyst uses the Orwellian technique of crimestop.

Every counterhypothesis to the medical model, the paradigm of psychiatrists, must be stopped before the bio-reductionist dogma. In real life, there was not even an instant in which Freud showed some compassion for the real Dora (Ida Bauer, cf. a forthcoming chapter of this book). Nothing out of commonplace could have occurred inside such reputed Viennese family. Crimestop if someone talks of family abuse. The deaf treatment produces the sensation of revictimising panic, as my Dora’s testimony was ignored to deliver a biological interpretation of the family problem. What the shrink asks is to abandon the vision the victim has of herself and to accept a very, very strange one.

Let us imagine an office behind closed doors with a renowned professional in mental health. It is impossible to redefine there the problems of an abused youngster without doing something psychologically destructive in her mentality. The hidden objective of psychoanalysis, as the hidden objective of the Ministry of Love, is to change the mind of the political dissident:

‘That is what has brought you here. You are here because you have failed in humility, in self-discipline. You would not make the act of submission which is the price of sanity. You preferred to be a lunatic, a minority of one […]. It needs an act of self-destruction, an effort of the will. You must humble yourself before you can become sane […]’.

‘Do you remember’, he went on, ‘writing in your diary, ‘Freedom is the freedom to say that two plus two make four’?’

‘Yes’, said Winston.

O’Brien held up his left hand, its back towards Winston, with the thumb hidden and the four fingers extended.

‘How many fingers am I holding up, Winston?’

‘Four’.

‘And if the Party says that it is not four but five then how many?’

‘Four’.

The word ended in a gasp of pain. The needle of the dial had shot up to fifty-five […].

‘How many fingers Winston?’

‘Four! Stop it, stop it! […]’.

‘How many fingers Winston?’

‘Five! Five! Five!’

‘No, Winston, that is no use. You are lying. You still think there are four. How many fingers please?’

‘Four! Five! Four! Anything you like. Only stop it, stop the pain!’

Abruptly he was sitting up with O’Brien’s arm around his shoulders. He had perhaps lost consciousness for a few seconds. The bonds that had held his body down were loosened. He felt very cold, he was shaking uncontrollably, his teeth were chattering, the tears were rolling down his cheeks. For a moment he clung to O’Brien like a baby, curiously comforted by the heavy arm around his shoulders. He had a feeling that O’Brien was his protector, that the pain was something that came from outside, from some other source, and that it was O’Brien who was to save him from it.

‘You are a slow learner, Winston’, said O’Brien gently.

‘How can I help it?’ he blubbered. ‘How can I help seeing what is in from of my eyes? Two and two are four?’

‘Sometimes, Winston. Sometimes they are five. Sometimes they are three. Sometimes they are all of them at once. You must try harder. It is not easy to become sane’.[2]

Every bio-reductionist professional is like the Orwellian O’Brien. His biological interpretation is as insulting, as revictimising I would say, as the one applied to Dora (‘The rape didn’t cause you any trauma…’). Whoever says this, and says it from a platform of power, is playing O’Brien in the Ministry of Love (speaking in black-white terms, thus was called the Ministry of Torture in 1984).

Have I been understood? The problem does not lie in a psychiatrist who has ‘abused’ his power. The praxis of psychiatry can only result in the abuse of power. We have seen that John Modrow said it wasn’t possible to practice psychiatry without doing harm. No psychiatrist can validate his identity as a medical doctor without stigmatising others with an insulting label or prescribing iatrogenic drugs. It is not possible to practice the profession without doing harm—logically it is not possible.

I would be embarrassed if this indictment was interpreted as an attempt to assassinate the character of a couple of corrupt shrinks. That would leave their profession intact! The problem of what happens to the Doras lies in their profession, not in the character of any of them. A profession that, as we have seen, was born mercenarily by selling itself out to the System—a fraudulent profession that we must strive to abolish as the Spanish Inquisition was abolished in 1820 by Fernando VII. It is not a single Freud the target of my attack. It is just that by testimonies such as Modrow’s I am convinced that what happened to him has happened to thousands of others. But very few have survived the Ministry of Love or have had the courage to speak out about their cases.

The last quotation proceeds from the novel by George Orwell. Following next I quote the testimony of a victim of an O’Brien in real life. It occurred in the Delaware Valley Mental Health Foundation (DVMHF) in Doylestown, Pennsylvania, a clinic directed by Dr. Albert Honig, who in this case intended to ‘cure’ a catatonic woman:

I lost my capacity to open my eyes and to walk as well as to talk. I was told by Honig that he hated my eyes and could not stand to look at them. He made me close them and keep them closed during one entire session… [sic] after my eyes were closed and I had lost my ability to speak, I was told during another session to get on the floor face down, which I did.

However, when Dr. Honig told me to get up, and I did not, he said, ‘Look at that defiance’. At that point he yanked me up solely by my hair, which was braided in a single braid in the back. I was so frightened by being picked up by my hair alone that I wet my pants. He then, still holding me by my hair, flopped me on the couch. He asked the male staff to hold my arms above my head and others to hold my legs, while he sat on my stomach. Honig then put his hands around my neck and started squeezing, saying, ‘Open your eyes; I want you to look at me; open your eyes! You know I could kill you’.

The staff confronted me and threatened that if I did not open my eyes they were going to arrange to have them extracted and donated to an eye bank… [sic] Then I was taken into the therapist’s back room accompanied by Adam Houtz and a young doctor. The doctor told Adam to hook up my legs and Adam did so. The doctor asked me to open my eyes, but in my catatonic state, I was unable to do so. The doctor then had Adam turn on The Machine. Higher and higher went the voltage in a constant flow. My legs felt like they were actually being torn from my body. Through this, the doctor kept yelling, ‘Open your eyes! Open your eyes!’

I finally turned to him, and although I could not open my eyes, I still could move my body. I turned to him with outstretched arms raised toward him, and beseeched him with the totality of my being, as I could not speak, to turn off The Machine. [3]

If psychiatry in our societies is not the Ministry of Love, what is it? What is the difference between this testimony and Room 101 in Orwell’ novel? And if this, ‘therapy’, is not Orwellian Newspeak, what then could it be?

We have seen that England’s Mental Health Law (and the non-written law of other nations) and the European Convention of Human Rights gives exceptional powers to psychiatrists; powers that in practice they use to do these things. I would like to know if organisations that fight for human rights consider torture actions as the one cited above. My curiosity is piqued by the fact that psychiatrists have inveigled civil society to make it believe that these tortures are, in fact, therapies. It seems that westerners have been imbecile enough to swallow the Newspeak of psychiatrists to the degree of not recognising classic cases of torture like this in the ‘clinic’ of Pennsylvania. The same can be said of electroshock (ECT or Electro-convulsive ‘therapy’) that is practiced daily around the world, and that a hundred thousand persons get it in the United States alone.

Jeffrey Masson tells that in 1978 the Bucks County District Attorney’s Office in Pennsylvania issued a ten-page report which found that in Honig’s clinic cattle prods and paddles were used to punish ‘patients’ (with quotations because a true patient voluntarily goes to a hospital). Nonetheless, the Attorney’s Office concluded that:

The devices were used in good faith by the therapists and in the sincere belief that they would aid the treatment process [my italics]. The devices were employed at times as ‘punishment’ but only as that term is understood within behavior modification theories. The treatment methodology of aversion therapy and behavior modification (though Honig never said he practiced behavior modification; he called it analysis) practiced by DVMHF falls within the recognized and legitimate treatment techniques for the mentally ill.[4]

‘Good faith’, ‘sincere belief’. This is evil… Is it clear why it is an aberration that Western society endows these powers to psychiatrists? The people whom they are in charge are stripped from their most elemental right: to not be tormented. The report’s revealing point is that Western society is not only allowing these atrocities: it is encouraging them. The only thing the psychiatrist has to do is, as Honig did, is to claim that he commits these actions in good faith and to define punishment as part of the analysis—and the government offices swallow it!

Just as the well-meaning lobotomies of Viktor Frankl, it goes without saying that, from the patient’s viewpoint, it doesn’t matter that the doctor believes he is saving her. What he does with cattle prods, paddles or The Machine is torture, period.
________

[1] Albert Camus, The plague (Modern Library, 1948), p. 121.

[2] Nineteen eighty-four (op. cit.), pp. 196f.

[3] Against therapy (op. cit.), pp. 207f.

[4] Ibid., p. 204.

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Categories
Pseudoscience Psychoanalysis Science Turin Shroud

On the Turin Shroud, 3

Falsifiability
To distinguish science from pseudoscience the crux is falsifiability (i.e., refutability), not verifiability. For example, for years astronomers had predicted the physics of a collision between two neutron stars. But it had not been possible to verify it by the simple fact that, until very recently, the phenomenon had not been observed in radio telescopes. And there are astronomical hypotheses that cannot yet be verified due to lack of observation. It may be so long without these other phenomena being observed that, when the day comes, we would already be dead.
The idea is to elaborate a solid principle of demarcation that will serve us today to distinguish between true and false science. In addition, in a borderline area of research, such as the shroud of Turin, there is no lab test of ‘Christness’ as there are, say, tests to detect a human pregnancy. What does it even mean ‘scientific verification’ that a cloth covered the body of Jesus? The most we can do is date the linen with reliable radiometric tests. If the results come out after the 1st century of our era, it is ruled out that it was ‘the shroud of Christ’. The point is that this strategy is not verification but falsification of the 1st century hypothesis.
It may not be easy to understand the concept of falsifiability if we read philosophers of science directly. But it is easily understood when we read a pedagogue. The most didactic class I know of to understand the concept is that of the neurologist Terence Hines in the first chapter of his book Pseudoscience and the Paranormal, published the year in which the Carbon 14 tests were done on the shroud. I read it in 1990: the year I started reading texts from sceptics after five years of reading exclusively to parapsychologists and sindonologists.
The chapter, ‘The Nature of Pseudoscience’ from Hines’ book begins with the following words:
 

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What is pseudoscience? It’s difficult to come up with a strict definition. In the real world things are not clearly delineated but surrounded by gray areas that doom any hard definition. As the term implies, a pseudoscience is a doctrine or belief system that pretends to be a science. What distinguishes pseudoscience from real science? [Some authors] have discussed criteria for separating real science from pseudoscience and for helping to decide whether a new claim is pseudoscientific.
The most common characteristic of a pseudoscience is the nonfalsifiable or irrefutable hypothesis. This is a hypothesis against which there can be no evidence—that is, no evidence can show the hypothesis to be wrong. It might at first seem that such a hypothesis must be true, but a bit of reflection and several examples will demonstrate just the opposite. Consider the following hypothesis: “I, Terence Michael Hines, am God incarnate, and I created the universe thirty seconds ago.” Now, you probably don’t believe this hypothesis, but how would you go about disproving it? You could argue, “You say you created the universe thirty seconds ago, but I have memories from years ago. So, you’re not God.” But I reply, “When I created the universe, I created everyone complete with memories.” We could go on like this for some time and you would never be able to prove that I’m not God. Nonetheless, this hypothesis is clearly absurd!
Creationists, who believe that the biblical story of creation is literal truth, often adopt a similar irrefutable hypothesis. They claim that the world was created less than ten thousand years ago. As will be seen in chapter twelve, vast amounts of physical evidence clearly refute this claim. All one has to do is point to something older than ten thousand years. Backed into a corner by such evidence, creationists often rephrase the creationist hypothesis in an irrefutable form. They explain the clear geological and fossil evidence that dates back millions of years by claiming that God put that evidence there to test our faith. An alternative version is that the evidence was manufactured by Satan to tempt us from the true path of redemption. No evidence can refute either of these versions of the hypothesis, since any new piece of geological or fossil evidence can be dismissed as having been placed there by God or Satan. This does not make the hypothesis true—it just makes it nonfalsifiable. Such a hypothesis contributes nothing to our understanding of the physical world.
Another example of an irrefutable hypothesis comes from a doctrine not usually considered a pseudoscience (but which meets the criteria, as will be seen in chapter five)—psychoanalysis. Sigmund Freud believed that all males had latent homosexual tendencies, but that in most males these tendencies were repressed. Clearly, homosexual males have homosexual tendencies. But what about heterosexual males? To determine whether the hypothesis that all males have repressed homosexual tendencies is false, you could give some sort of test for homosexual tendencies. What if you failed to find such tendencies? The standard Freudian reply is that the tendencies have been so completely repressed that they don’t show up on the test. Given this irrefutable hypothesis, no test could show that heterosexual males don’t have latent homosexual urges. No matter how sensitive the test, the reply can always be made that the urges are so deeply repressed that they don’t show up on the test.
Those who are skeptical about pseudoscientific and paranormal claims are frequently accused of being closed-minded in demanding adequate evidence and proof before accepting such a claim. But who is really being closed-minded? As a scientist, I can specify exactly the type of evidence that would be required to make me change my mind and accept the reality of astrology, UFOs as extraterrestrial spacecraft, or any other topic considered in this book. But the believer, who likes to paint him or herself as open-minded and accepting of new possibilities, is actually extremely closed-minded. After all, the irrefutable hypothesis is really saying “There is no conceivable piece of evidence that will cause me to change my mind!”
That is true closed-mindedness.

Categories
Final solution Kali Yuga Psychoanalysis Universalism Vikings

Aryan thoughts, white thoughts (1)

by Manu Rodríguez

Translated from Spanish

The Messianic Jewish universalism, the democratic, socialist or social and political ideals, have ended up by reducing to a minimum our identity and our bio-symbolic pride and ethnicity. The Aryan nation (Aryans aware of themselves) is now a minimum percentage of its potential population (all white peoples).

The trans-national, trans-racial, trans-cultural ideal that these ideologies preach us (beyond peoples, races, cultures), and that are the staple food in our schools, our media, our mass culture, our universities, our streets, have managed to finally affect us. There are hundreds of years of the same. Please note that the Jewish Messianism has been spreading its venomous message for almost two thousand years. The communist and democratic universalism are a thing of recent times, but have only come to reinforce the old narrative. These two are the same ideals.

Such ideals (such teachings, such ubiquitous messages), after hundreds of years have achieved their purposes: transforming wolves and bears into kids and lambs. We, our peoples, have become weak, insecure, and timid creatures.

All this comes to mind after some news from Norway, outlined in Gates of Vienna and reviewed by Kevin MacDonald at The Occidental Observer in recent days. It is about a situation where the Norwegians are trapped in neighborhoods or areas with a high number of Asian and African-Muslim population. The starting point is a report on the schools. Apparently Norwegian pupils (boys and girls) are in the minority and are constantly insulted or assaulted by the allochthonous young Muslims. This outrageous state of affairs has generated, apparently, more than individual survival strategies.

It must be noted that this is not happening only in Norway but in France, Germany, England… Clearly these foreigners do not esteem us, nor respect us or fear us. In any of our nations they find nothing but isolated and helpless individuals who can be insulted and attacked with impunity. No one will come to their defense. There will be no response, no retaliation.

Why this lack of response, this silence and resignation? We cannot find, at the individual level (in the cited cases), any valor or pride or self-respect. There is no one to confront them. All seek to escape. That this has happened to the descendants of the fierce and proud Vikings makes one wonder.

Helplessness, weakness, cowardice. This is the result of our upbringing and instruction in the last hundreds of years in the hands of priests of foreign divinities and their universalist and altruistic creeds: a hideous transformation.

MacDonald is right in alluding that individualism and the atomization of white societies and lack of support, is where whites find themselves when they are beaten, intimidated, or violated by foreign groups (Asian Muslims, Africans and others). But such individualism and atomization are just symptoms. Symptoms of a people destroyed, annihilated; of a multitude of uprooted, scattered, isolated, weakened, and lost individuals.

The group conscience among us whites in Europe must be strengthened, yes, and in the Magna Europe. But from where, from which basis or fundamentals? What words, what concepts, what symbolic space will keep us together into a one? On which field will we make roots? What is the best soil?

Group conscience has to include race and culture, which is to say, body and soul. We have been so long away from home (since the Christianization), and with so contrary winds, that we have lost the path, the way, the memory. We’ll have to start from the beginning. We have to ask ourselves who we are, where we come from, and where we are going. We need to reclaim the memory, our memory: a collective self-gnosis of the Aryan peoples.

We must start from the multitude of ethnicities and cultures, from the tree of the peoples and cultures of the world, which is also the tree of life, the purer tree. Recognize, affirm this genuine, pure, natural, genuine multiplicity; watch over her, even protect her. Let us have it as sacred. In this tree we find ourselves, we recognize ourselves.

Gjuhet_indo-evropiane

We are the Aryan or Indo-European branch (a term that refers to our languages and related cultures) of that eternal tree.

The first is the self-consciousness of a people: that individuals and members feel they belong to a people. First of all we have to regain the Aryan consciousness, Aryan memory, the voice, the word, the ancestral and indigenous being, the symbolic and collective identities. This will give us back the pride, dignity, and honor; the moral courage, in short: collective self-legitimation.

When someone insults, attacks, or damages a Norwegian (or a German, or a Frenchman, or an Englishman) the Aryan people are insulted. It is something that overwhelms the entire Aryan community. They humiliate their values, their existence, their being. Those are defeats for our people.

It is all, therefore, about our people, our land, and our cultures. We won’t condone grievances, threats or aggressions directed at our peoples or our pre-Christian or contemporary traditions. They’ll not go unpunished, unanswered. And it will be the same peoples who will respond. We will have a multitude of Aryan voices that will respond with white pride, Aryan pride.

♣

We find no value in these universalistic discourses in which we disappear as peoples and cultures. In this area, on these grounds, it is only possible to speak in the name of “humanity” or “universal man.” In these narratives our existence is not even recognized. The peoples, races, and nations are to be transcended, overcome, denied and become extinct to achieve the new and universal man. This is the eternal universal slogan, the old and the new, that our enemy offers to us, their Trojan horse, their poisoned apple: their insidiousness, their fallacy, their trap, their lie.

Should we expect anything else from the enemy—the old witch, the Jewish community—than “poisoned apples”? We should be wary of all that these misérables have been offering to us for thousands of years: Christianity, Marxism, psychoanalysis… These “productions” have no other function than to destroy: destroy our cultures, our status, our confidence in ourselves; to make us disappear, to eliminate us ethnically and culturally.

It is a very ancient war and so far we know only losses and defeats. With the Christianization of our people we lost our native and ancestral cultures. The modern movements (Marxism, psychoanalysis, the Frankfurt School, post-structuralism) will culminate the termination process initiated by those apostles of European gentility. Nothing differentiates the “Peters” and “Pauls” of the past from Marx, Freud, Boas, Adorno, Marcuse, Derrida of our time. The same purpose, the same intention.

♣

The Aryan peoples ought to be against religious, economic and political ideologies of Semitic origin (Judaism, Jewish Messianism, Islam, Communism); against the major disseminators of these universal creeds whose invention had no other purpose than disseminating discord and dissension within a people, and to divide and confront them.

Against the intricate Semitic network! Against the universal spider! Against universalism, totalitarianism, the homogenization (Messianic Jewish, Muslim, Democrat or Communist) of the planet! Against the destroyers of peoples and cultures! This is the mission. This is our struggle, unser Kampf.

Behold the dragon, the hydra, the eternal enemies of our people and light: Vritra, Typhon, Surt. They are the dark, the gloomy, the sinister. We will make war wherever they are located. Until their extinction. We will get the entire planet rid of this serious pest. In honor of the first Aryan nation, the birth of our nation. In honor of its creator.

Ad maiorem Hitleri gloriam (AMHG).

Categories
Pseudoscience Psychiatry Psychoanalysis Psychology

Psychotherapy: the queen of the cults

Or:

The ten books that made an impact in my life
before I became racially conscious
7.- Final Analysis
(read in 1999)

Do you know that one of the editions of the Diagnostic and Statistical Manual of Mental Disorders, the official diagnostic guide of the American Psychiatric Association used by all psychiatrists, holds that for a “patient” to state that a therapist is boring is a primary sign of “the self-defeating personality disorder”? I propose the following experiment to those racially conscious individuals who believe that psychotherapy on mental issues represents a legitimate profession: Make an appointment in the nearest therapist office and express your racial concerns.

Your concern will be immediately labeled as pathological by the professional whether he or she is a psychiatrist, a psychoanalyst or a clinical psychologist.

I have devoted one of my most thoughtful papers to the subject of pseudoscience in biological psychiatry, but have not touched the subject of the non-psychiatric professions in the so-called “mental health” field. Here I would like to mention the book that has debunked psychoanalysis as ferociously as Phil Klass debunked the field of UFOlogy, or as James Randi, mentioned in my previous entry, has been exposing the “psychics” for decades. I refer to Jeffrey Masson’s Final Analysis: The Making and Unmaking of a Psychoanalyst.

Final Analysis is, by far, the most searing exposé of psychoanalysis that I am aware of. Keep in mind that Masson was a Harvard professor, a prominent psychoanalyst and that later, when he realized that his own profession was a fraud, Masson completely abandoned the very lucrative practice of therapy.

Only from the literary point of view, Final Analysis is a treat: Masson’s misadventures in the cult of psychotherapy are as readable as any entertaining novel. It is true that, as a typical liberal, Masson ignores that race matters. But the above thought-experiment that any racialist could put into practice to check for himself the legitimacy of the therapeutic profession, moves me to quote Masson’s final words of his book:

There are no experts in loving,
no scholars of living,
no doctors of the human emotions
and no gurus of the soul.

♣

For the other nine books see here.