On Violence in American Foreign Policy and The Dark Mirror of Wireless Electronic Assault

“Psychoanalysis’ special area of expertise was and remains motivation, especially unconscious motivation. In 1907 Freud wrote that from analytic case studies we learn “what is really going on in the world … analyses are cultural historical documents of tremendous importance” … through encounters of psychoanalysis with war … I hope to illuminate … the world of affect, intention, and meaning that psychoanalysts encountered during war, and in particular in their explorations of motivation.”

Eli Zaretsky, Psychoanalysis, vulnerability, and war

Gleaning some psychoanalytic insights from Frank Summers’ psychoanalytic opinion on the character and identity of the United States:

“The responsibility of America’s unjustifiable transgression of Iraq’s borders and the transformation of the United States into a torture society lies not only with the Bush White House, but also the American people who supported those policies of violence for which the administration proposed flimsy and often transparently false rationalizations.”

Eli Zaretsky, Psychoanalysis, vulnerability, and war

Evaluation of the U.S. National Character and The False War in Iraq

The United States ceased territorial expansionism at the end of the nineteenth century that followed similar patterns of ancient imperial powers such as Persian, Rome, Napoleonic France, or the Soviet Union by conquering ethnic groups and absorbing them into their territorial boundaries. The United States is called an “informal empire” or “invisible empire” and rather than be demarcated by territorial boundaries, operates by controlling the governments of nations that maintain their identity. (This behavior is characteristic of, and the purpose for, wireless electronic assault torture which ruptures the private boundaries and intimate spaces of the individual citizen who maintains control over their individual identity. It is advancing technology of Electronic Harassment that seeks to reform individual citizen identity.) In fact, the main characteristic of American self-representation is its self-admiration as “all good” and that it is not an empire but a powerful nation using its resources for the sole benefit to promoting “freedom” throughout the world. In fact, through a psychoanalytic lens, the American narrative puts the rationale for violence and covert invasion on a putatively ethical basis, and what’s more, is that the national self-representation is split between the conscious image of ethical purity and a disavowed omnipotence that believes in the U.S. capacity and right to control the world and world events as it sees fit. Both are images of national superiority, a grandiose view of the United States as special and above the rules that apply to other nations. This grandiosity of U.S. identity is tethered to U.S. military strength, and U.S. politicians fear the U.S. will be labeled as “weak” if it does not react with military intervention and a show of strength which usually is conveyed through violent assault (pg. 159).

Dick Cheney’s Defense Planning Guidance of 1992

Perhaps the real danger posed to America started eight years before the World Trade Center bombings took place. As neoconservative dissatisfaction began to swell in the U.S. with Kissinger’s détente politics, the tacit understanding or easing of tensions was regarded as an unnecessary accommodation to America’s enemies. The 1992 Defense Planning Guidance plan created by Dick Cheney under the Bush administration White House, promoted unilateral preemptive military action with no basis other than U.S. capability. Then, under the Clinton administration The Project for the New American Century (PNAC) was founded. It planned for American domination of the world including unilateral military intervention and preemption before the bombings of the World Trade Center in New York City. Eighteen of PNAC members insisted to then President Clinton that a regime change in Iraq should be the aim of American foreign policy. In 2000 the PNAC called for preemptive action against Iraq, the construction of several military bases in the country, and the transfer of nationalized Iraqi oil industry to Western companies. Since these documents were issued well before 9/11, indicates to critical viewing eye that the Iraq invasion was a product of American entitlement rather than a mistaken effort at self-defense. Because of the failure in Vietnam, a U.S. policy to invade Iraq could not be adopted until after the bombings on 9/11 because American grandiosity had been relegated to a latent state (pg. 161).

“The attack provided the narcissistic blow that brought broad support, or at least acquiescence, to the preemptive use of military force. The alacrity with which the American people were willing to go forward with an invasion of a country innocent of the attack, illegal detention, and even torture, indicates that the assault on the World Trade Center evoked a previously split off grandiosity and its associated sense of entitlement (pg. 162).”

The National Propensity for Violence and The Purpose of Wireless Electronic Assault Torture Analyzed

To understand the stubbornness of the American insistence on attempting to dominate nations that it cannot control, and of which it has little knowledge, is to appreciate the resilience of grandiosity. For a narcissistic patient there is little sense of self other than grandiosity. The grandiose self is erected to protect against a sense of weakness and inadequacy that cannot be admitted into consciousness. The emotional investment in the self is concentrated in the grandiose self. We see this narcissistic tendency in former president Donald Trump. Any slight to his elevated self-image evokes shame and helplessness and threatens the very sense of his perceived “perfect” self. If the grandiose self is assaulted so that it cannot be successfully protected, the very sense of self is threatened, resulting in what Kohut (1984) called “disintegration anxiety.” To protect the very sense of self, defenses are employed, such as denial of all mistakes, failures, and limitations. One common way to achieve this defensive posture is to devalue the other and even reduce the other to a state of helplessness where that is possible. (What I have previously just shared lies at the heart of, and purpose for, as well as the unconscious motivations for using wireless electronic assault torture. That is to say, it is a narcissistic defensive response to a perceived threat in the narcissist’s object relational world that uses abuse to response to the perceived threat and can be called a form of narcissistic abuse). Although such behavior is ultimately self-defeating because it alienates others, rather than evokes the admiration the patient seeks, the narcissistically organized individual opts for immediate narcissistic gratification rather than long-term self- interest (pg. 166–167).

As I have previously stated, this is the purpose and scope of wireless electronic assault torture. The assault/torture is the narcissistically motivated response from a place of grandiosity and omnipotence within a narcissist’s psyche, whose sense of self has disintegrated into a state of anxiety the fuels retaliation onto the object Other that has just threatened or humiliated the torturer’s “perfect” opinion of him/herself. It may also be considered a form of “high impression management” by the perpetrator to mobilize any threats to his grandiose self.

In Frank Summers’ evaluation of the American identity, it becomes clear that these narcissistic motivations have been part of American culture since the founding of national identity by the country’s forefathers. What many historians call the “myth of America,” a narrative of moral superiority, omnipotence, and a destiny of prosperity, has been used historically to justify international intervention. Its roots of implied superiority can be found in the doctrine of Manifest Destiny that justified acquisition of American Indian territory all the way to the Pacific, the Monroe Doctrine that implied American superiority and used it as the rationale for westward expansion by John Quincy Adams. The rationale of “America’s goodness” was inverted by Theodore Roosevelt’s famous 1904 corollary to become a basis for American intervention in the Western Hemisphere. Roosevelt’s rationale is telling:

“A chronic wrongdoing or impotence which results in a general loosening of the ties of civilized society, may in America, as elsewhere, ultimately require intervention by some civilized nation and … may force the United States … to the exercise of police power (pg. 157).”

By implying that the United States was the only “civilized society” in the part of the world, Theordore Roosevelt not only brazenly declared American superiority but also arrogated to the United States the status of “policeman of the Western Hemisphere. “

The Outcome of The Iraq War and The Purpose of Wireless Electronic Assault Torture

The outcome of the Iraq war provided its invasion project with a windfall of military funding, promotion of propaganda, and recruits for al-Qaeda and has provided the terrorist organization with a foothold in Iraq territory. For what much of the Muslim world sees as an effort by America to control and dominate, or even eliminate, their way of life (pg. 164). This is the purpose and scope to wireless electronic assault torture! In the long-term, robbing other nations of their self-determination elicits enmity towards the United States for which it pays with hostile governments, as can also be seen today in Iran and the growing number of anti-American regimes in South America. The United States, through the Bush administration policies, has reduced our national identity to the violent methods of indiscriminate killers. Similarly, it is the purpose and scope of wireless electronic assault torture’s use of malevolence and clandestine concealment, use of emotion as a dark mirror to further weaken and destroy another Object-other’s identity through violent attack and promotes the creation of a “foothold” in the intimate spaces of bodily territory in which terrorist activities can further deny the individual citizen of his/her civil rights.

Repairing American Grandiosity

After confrontation with real-world limitations of its capabilities, the United States will attempt to restore the belief in its omnipotence by disavowing any defeat and eventually seeking victory or domination in another conflict to restore its sense of grandiosity and omnipotent narcissism. This repetitive behavior is that of a serial killer’s tendency to shed more blood and squander more precious treasure.

If American propensity for violence is to be reduced, its grandiosity must be relinquished rather than disavowed. Again, a clue can be found in the narcissistic patient who does not relinquish grandiosity unless an alternate form of narcissistic gratification can be found. Kohut (1971) pointed out that grandiosity can be given up only if the analytic process provides a certain amount of gratification along with the frustration of narcissistic disappointment. Kernberg (1975, 1976) defined normal narcissism as consisting of a realistic appreciation of faults and weakness against strengths and talents. Narcissism becomes abnormal only when the need for self-appreciation requires or demands a grandiose self-image as a superior other in relation to other objects (pg. 170).

In successful psychoanalysis of the narcissistically organized individual, the grandiose self is converted into realistic ambitions and ideals (Kohut, 1971, 1984). The relevance for national identity is that in a successful outcome, grandiosity does not disappear, it is transformed into a more realistic sense of self that nonetheless provides narcissistic gratification (Kohut, 1966, 1971). The successfully treated grandiose patient finds meaning in life from the fulfillment of realistic ambitions that substitute for the illusionary grandiosity (Kohut, 1971, 1984) (pg, 170).

In my experience with wireless electronic assault torture, the disruption of the targeted individual’s identity is sought to sadistically remove healthy behaviors of identity such as daily routine exercise, healthy eating habits, gardening, creation of visual artworks, reading, writing, creating are all disturbed so as to make the individual struggle with any type of creative satisfaction and accomplishment of goals.

For an individual who is narcissistically oriented, replacing maladaptive behaviors with healthy behaviors like routine daily exercise to manage anxiety, the creation of visual artworks that help to express unarticulatable experiences and experiences that cannot be spoke of or located, reading and journaling all work to help and guide the individual to cure. But with a nation that is narcissistically oriented like the United States, this change can only occur if, like the narcissistic patient, is willing to form an identity based on realistic strengths and realistic limitations. The fragility of that very grandiose identity contains the roots of American violence.

The excitement in such an identity lies in the ability to achieve meaningful goals in concert with one’s ideals. Such achievement provides a realistic form of pride that endures, rather than the temporary relief resulting from gratification of grandiosity. In the United States, national pride from achievements in accordance with its ideals of justice and liberty offer that opportunity (pg. 170).

I want to make clear that the use of wireless electronic assault torture’s purpose is to strip the individual victim of those healthy habits, ideals, and behavioral achievements associated with healthy identity and that adheres the psyche in rational terms, rather than in irrational terms. The degradation of the narcissistic abuse is to reduce the victim to a “weak,” and “shameful,” “inferior” status by beleaguering them with violent assault torture. Its use of malevolent emotion as a dark mirror, which seems to indicate a wish of the perpetrator to reduce his victim to his own social standing, is a form of a grandiose narcissistic apparatus that functions through the abusive violence, so that the narcissist can achieve gratification of his/her own self grandiosity and superiority. The shameful degradation of the object other (victim), obliges the narcissist’s masculine defense of “defending one’s honor when that honor has been threatened or humiliated” via the disavowal of any “weakness” found within the narcissist himself as well as a complete and utter disavowal of personal vulnerability of which is a great source of fear in all human psyches. Furthermore, nothing indicates weakness and a complete lack of control over one’s senses more than the aggressive violence of war and of wireless electronic assault torture (e.g.: brut physical aggressive force over another Object-other where there exists no control to control the victim as is seen in penitentiary life). It is this psychoanalytic truth that becomes the inversion of truth because in reality, it is not the targeted victims who are “weak” and “not in control of their identity,” it is the narcissistic patient that cannot control him/herself wished for fantasy when placed in a state of threat or is rendered “weak” or “inferior” by an opponent or by the very social ordering of a democratic system that oppresses certain groups. This psychotic state is the complete opposite of psychotherapeutic repair.

“Violence is not power, but its opposite.”

Hannah Arendt, 1969

Thus, the election of Donald Trump and the January 6th insurrection on the Capitol was a recapitulation of long-held historical systemic abuse rooted in U.S. foreign policy put in place during the Bush administration White House post 9/11 and the emergence of national character. It is the historical recapitulation of long engrained American ethics to defy and obliterate boundaries, ran sack and pillage, spill blood and squander treasure, and attack “enemy resources” or “enemy command posts” of which the U.S. needs in order to maintain U.S. grandiose, superiority, and wealth.

The character and behavior of Donald Trump as a narcissist reflects the long-held character of our nation’s political and military identity. Those who doubt that narcissistic grandiosity plays a critical role in the image of the American people only have to look to two former U.S. presidential running candidates who tried to convey this fact to the public during their election campaigns; Jimmy Carter and George McGovern. Both candidates lost the election with this negative campaign rhetoric towards the problem with American identity.

To further evidence critics of the U.S. national character consider Tocquevill (1985) who noted that the national reverence for Andrew Jackson showed the power of military prowess over the nation’s spirit. The nationwide belief that America’s military success constituted the triumph of “good over evil” and the spread of virtue for all. One of Tocqueville’s strongest impressions of the American people was their self-regard: “They believe they are the only religious, enlightened, and free people … they have an immensely high opinion of themselves and are not far from believing that they form a species apart from the rest of the human race (pg. 157). Even more poignantly he said of America, “the least reproach offends it, and the slightest sting of truth turns it fierce; and one must praise everything … Hence the majority lives in a state of perpetual self-adoration” (pg. 157).

Additionally, there seems to be the philosophy connected to the use of wireless electronic assault torture. The belief of “virtue over vice” and it is used in the highest regard as a reflection of the narcissist’s character. It is his/her ability to “control” him/herself’s proclivities peculiar to man; chastity over lustful promiscuity, moderation over overindulgent excess, a gentleman’s character over the dereliction of vice on the streets. Thus, the narcissist perceives in his victim a “weakness” that must be “rooted out” indicating the splitting of objects into “good” and “bad” parts. Similarly to how prostitutes are rendered “nonhuman” to certain John’s.

The 2024 U.S. Presidential Election

No election was ever won on promoting America’s strengths and weaknesses. Fritz Kramer, the patriarch of the neoconservative movement told Donald Rumsfeld, on the eve of the Iraq invasion, “No provocative weakness, Mr. Secretary.” As the grandiosity of U.S. identity has been increasingly tied to military strength, politicians live in fear of being labeled “weak.” It is no secret Americas suffers from an epidemic of violence. Omnipotence in the American psyche give rise to an unconscious bitterness, eventually fueling new outbreaks of violence in America. As long as we live by the phrase “America strong” or “America the invincible” we live in a state of perpetual delusion regarding the realistic limitations of our capabilities. Furthermore, this year is an election year. The three major running candidates are Donald Trump, Joe Biden, and Nicki Halley. I fear Joe Biden may be perceived as “weak” at his current age, and, with his past history of U.S. immigration policy at the border, may hurt his chances for re-election. Nicki Halley is a woman, and femininity has always been equated with “weakness” and “inferiority” in a patriarchal society. The strongest candidate, in my opinion, is Donald Trump. Combine this fact with the extraordinary American capability for violence that stimulates a grandiosity that is confused with power by the American people and their leaders, and we just may have the recipe for a second presidential administration that ushers in the Republican candidate Donald Trump again.

Source: First Do No Harm: The paradoxical encounters of psychoanalysis, warmaking, and resistance (2010). Adrienne Harris and Steven Botticelli (editors). New York. Routledge. Chapter 8, Violence in America Foreign Policy: A psychoanalytical approach, by Frank Summers (pg. 153–174). NOTE: I want to give credit to the author, Frank Summers, for his telling psychoanalytic approach in evaluating the American psyche as well as the psyche rooted in U.S. national leadership. His ideas on this topic can be found on the page numbers that follow the paragraphs indicated. I used his psychoanalytic approach to evaluate the phenomenon of wireless electronic assault torture also known as Electronic Harassment.

Some Philosophical Concepts on Consciousness and Freedom: More paradoxical encounters of psychoanalysis

“Try to imagine what it’s like to have been a prisoner all those years? You’re not free just because you can see the ocean. Captivity’s a mentality. It’s a thing you carry with you. Hep succeeded. He broke the rebellion by making Homer complicit in kidnapping Renatta. He made us feel like we couldn’t possibly be angels. We were too human.”

From the Netflix series “The O.A.”, Season 1, episode 7.

This particular scene struck home with me. What Nina, Prairie, O.A., whatever you want to call her, is speaking of can be found in the philosophy “Of Lordship and Bondage” and theories of subjection. We all carry a piece of captivity around with us. We all, at some point in our past, have fallen under the subjection of a Lord who wants to reign over us and reform our behaviors. So, we carry those experiences within us. We were all former prisoners who, under the dictatorship of a Lord, underwent some type of “reformation process.” This happened to us when we are young, in school, within our familial relationships, with our friends, and with other institutions found within society like church or temple. The question is, “What type of captivity are you carrying around within you?” “Do you remember how you were “formed?” “Who or what shaped you the most?” “Where is your prison?” “Who are your prison guards?” I find myself asking these very questions of myself. For Nina, Prairie, O.A. her reformation was particularly fierce. She was born in Moscow Russia. She was the daughter of an oligarch. She had a near death experience at 5, woke up from her NDE blind, lost her father at the same age, was placed in a brothel which her aunt owned and operated, was adopted by two Americans and was kidnapped at age 21 and was tortured and held captive for seven years by a monster!

A former prisoner who was also kidnapped with Nina, reminds her, “O.A. … It’s not Homer that’s doing this to us. It’s him! You told us. You told us that we are down here to find each other. To find out what we are. Maybe even Renatta. You said, “We need five. We are five!”

In the basement of an old mine, reformed into living quarters where the five inmates were wrongfully imprisoned by a mad medical doctor obsessed with finding proof of the After Life, is where he performed some of the most inhumane experiments on them. I believe the basement was a metaphor for “Earth” and where “God” resided above them, was the doctor in his house or “Heaven.” It is the following wisdom spoken by an angel, “We are down here to find each other. To find out who we are. This speaks to the psychoanalytic truth for the human need for interdependence and the shared precarious life all human beings possess. We are all born into infantile dependency and a respective need for others.”

On Violence Found in Intimate Partnerships

Consenting to be dominated by another is problematic because it reinforces prevailing gender and racial hierarchies as prescribed by the ideological and repressive apparatus known as white male misogynistic supremacy.

Wireless electronic assault torture represents a form of abnormal erotic language that seeks to degrade women (and men for that matter) by placing them in subordinate, submissive, obedient, powerless roles for the use of another, in subjection to a Lord.

As a woman, I have experienced gender subordination and oppression at the hands of abusive authority figures. My disbelief in promoting this form of gender inequality, goes against the main character of my very essence and it is our democracy that seeks to establish equality for all races, genders, religions.

Screaming gender epithets at a woman (whore, slut, etc.), or making them play the role of sex slave doesn’t make much logical sense in a society and social environment that is supposed to promote inclusion. Inclusion for gender, racial, religious differences. Wireless electronic assault IS TORTURE! Let there be no doubt!

If, black women, when surveyed about watching BDSM scenes involving a white man degrading a black woman as a submissive slave responded by saying that it made them feel “icky” and “uncomfortable” and made them feel “kinda weird” regarding its racial tones in the erotic language of BDSM, then the psychoanalytic insights to the form and type of person issuing forth the wireless electronic assault torture (ie: oppression) suggests that those “watching” and “listening” to it, find its erotic language of sadism pleasurable and stimulating to their egos as well. As such, it represents a form of misogynistic white male supremacy and the exercise of control over human female subjects for the purpose of degrading them via a perpetrator’s use of technology as a vehicle to feel powerful and less vulnerable.

There are some things that are just ethically wrong; slavery, racial prejudice, sexism, a man physically fighting a woman, the sanctioned violence of war, and unsanctioned violence of personal human conflict.

For this reason, mixed gender related contact sports are found repulsive. Some people may believe that mixed gender contact sports represent a “progressive move towards equality.” But I think it promotes the opinion towards socially accepted violence towards women. And because of this, the technological vehicle of wireless electronic assault torture is seeking to establish a progressive normalization of violent oppression, against both women and men, that seeks community approval. The source of discomfort for women’s participation in violent contact sports against men, evokes dominant discourses and imagery of violence against women. Consent seems irrelevant in the face of a repulsive ugliness and that is violence against women in the intimate spaces of romantic relationships. In other words, oppression of vulnerable groups.

My theory regarding how wireless electronic assault torture affects identity compared to how minorities, oppressed women and vulnerable groups negotiate their own identities within the intimate oppressive space of familial and romantic relationships that diverge on the larger community in which they live and reside.

Individual’s viewing the violence carried out by wireless electronic assault torture or hear of its “availability” to be purchased by consumers interested in acquiring it for the personal pleasure of feeling as an “all powerful Lord” in a world that makes them feel vulnerable. This is the form the fetish structure of disavowal to vulnerability takes within our society.

This fact can be supported by the presence of “The Achilles Complex” where young men are socialized to repudiate female weakness and are socialized to “be men” in competition with other men. These are the social elements that continue to promote, not just violence against women, but violence in general. Because to be in league with men, means imploring violent aggression.

The irony is how psychoanalysis is looking towards a politic of vulnerability. That is to say, how psychoanalysis might achieve a broader acceptance within human populations toward a shared acceptance of our shared human precarity, our shared mutual need for one another, our dependency on one another and our need for recognition from others as separate individuals with our own identities.

Rephrased in a different way, there is a profound human need to recognize our shared human infantile dependence on others that turn us into ethically responsible individuals. This proclamation came after the discovery of 9/11 with the Bush administration’s need for violent and aggressive “advanced interrogation techniques,” policies that were so quickly accepted by the public and that were so obviously mired in weakness and insecurity.

Another paradoxical encounter of psychoanalysis is the fact that despite civil and criminal laws that make violent abuse and torture illegal, certain sub-groups create their own rules and norms that sometimes make violence against another human acceptable. We see this in intimate partner violence, domestic abuse, as well as parental choices for corporeal punishment (physical assault against their children).

All the while the main focus of psychoanalysis is MOTIVATION. Specifically, how the government’s military branches can convince young men and women to kill and be killed for their country. These paradoxical encounters never seem to end.

On The Targeted Individuals’ Experience and The Paradoxical Encounters of Psychoanalysis and Warmaking: Making a Comparison

Image: Book cover from the relational perspective series from Routledge, “First Do No Harm: The Paradoxical Encounters Of Psychoanalysis, Warmaking and Resistance” by multiple authors and edited by Adrienne Harris and Steve Botticelli.

This relational book perspective takes a look at the paradoxical conflict of medical treatment being known and considered as a “healing science” (First, Do No Harm) and the American Psychological Association’s complicity with the CIA in “black sites” in foreign countries utilizing medical doctors, psychologists, and psychiatrists, doctors, who swore a hypocratic oath to “do no harm,” to design torture programs to extract information and garner personal gains from detainees in the interest of their country’s military programs and national security. This is where the narrative in Targeted Individuals’ writing on mind control programs is rooted, when they say, “The Nazis have not left us.”

I want to share with you some of the chapter titles found in this book. They are as follows:

PART 1 PSYCHOANALYSIS AND ANTIWAR WORK: HEALING
2. Men learn from history that men learn nothing from history by Jean-Max Gaudilliere

4. Whose Truth?: Inevitable tension in testimony and the search for repairs by Nina Thomas

PART 2 THE PARADOX: PSYCHOLOGY’S MILITARISM

7. Torture and the American Psychological Association: A one-person play by Neil Altman

8. Violence in American Foreign Policy: A psychoanalytic approach by Frank Summers

PART 3 WAR AND MILITARISM DECONSTRUCTED

13. Notes on Mind Control: The malevolent uses of emotions as a dark mirror of the therapeutic process by Ruth Stein

14. The Gendering of Human Rights: Women and the Latin American Terrorist State by Nancy Caro Hollander

PART 4 RESISTANCE

15. Living In The Plural

16. The Politics of Identification: Resistance to the Israeli occupation of Palestine

These are but a few of the chapter headings and what drew me to this particular book series is that the books published in this series provide striking insights in psychology and psychoanalysis and human history. The above referenced paradox isn’t about national security or military programs for war. We know we must sometimes resort to the fight for fair democracies to flourish. But rather the paradox of doctors, medical healers who swore an oath “to do no harm,” learned men of wisdom and “healing” that turn a blind eye to design torture programs and biological weapons of destruction to kill men instead of healing them and other programs designed to break the mind and destabilize them psychologically, so their internal locus of control is obliterated, and clairsentience destroyed.

I watched a video created by Democracy NOW! in which one individual made a comparison to doctor-patient confidentiality who said, “If I am treating a patient who has children and I feel those children maybe in harm’s way, I have no obligation to that confidentiality anymore. I must go to a higher authority.” This does not happen when doctors, psychologists, or psychiatrists are consultants to torture programs. The prisoners are like children to the doctors treating them and to the prison guards too! They must be protected. They have a right to be protected from harm. Else why call ourselves human medical professionals and guardsmen when we are nothing more than human monsters exacting out our revenge?

In cases of torture programs, ethical lines are crossed by doctors interested in working outside good ethical principles. If medical professionals contribute to a climate of abuse, what hope do we have in stopping further violence and abuse in our society? Furthermore, what message are we sending to the public, to our children, and to the world? What happened at Guantanamo sent a message to the American public. A message that says, “It’s okay to torture our perceived enemies.” What happens when some of our American citizens are split against Jews, Muslims, Chinese, Homosexuals, African Americans, Women, alcoholics, drug users, pot-smokers, Hippies, Catholics, Irishmen to name but a few. What we witness is increased mass random gun violence and the killing of innocent, vulnerable school children at Robb Elementary and Sandy Hook! And we hear about the phenomenon called “Electronic Harassment” and “Targeted Individuals” suffering from wireless electronic torture. I have said before that those events peculiar to historical time periods never leave us: Witch-hunts, Inquisitions, and Genocides. They only transform into something altogether new. Have men learned nothing from history? So don’t be fooled by the narrative that says, “The targeted individual is mentally ill!” It’s a narrative that ONLY supports the perpetrators to the violence. Don’t give them the power! They may turn the power you give them against you!

I want to tell you a story about my wireless electronic targeting and the death of my sister. My sister had a heart condition, and she was terrified of having the necessary medical procedure in treatment for her condition because there was a high risk of death. So, she wouldn’t have it done. One day in late August 2013, she “accidentally” fell down a flight of steps and injured her knee. She was taken to the hospital where she was persuaded by doctors to have the heart procedure done. She didn’t even get a chance to have the procedure done. She died in the hospital not from a knee injury, but because a blood clot either dislodged or clotted in her brain shortly after entering the hospital in early September.

This past week in New Jersey we received two consecutive snow storms and I had to shovel snow. As I went out onto my slippery porch that has several steps, an electromagnetic frequency (wireless electronic targeting) was immediately turned on. I could feel the intensity of the frequency against my body. As a result, I got dizzy, disoriented and became unstable on my feet. I had to catch myself several times from falling. This technology could have caused me to fall, possibly break my leg, and need to be taken to the hospital. You know when you are admitted to a hospital your chances of dying multiply significantly?

Although I have not read this book yet, there is some information pertaining to mind control and the role of responsibility. There are also existential beliefs prevalent in our country that say, “personal freedom is regarded with the highest value.” And with mental health, in particular, people have a duty to take care of their own mental health so they can live their happiest lives. And this is true, but wireless electronic targeting destroys this freedom. The Targeted Individual is no longer free. They have been placed in a cage where proximity is key in relation to the electronic devices that transmit signals to the target. That means, the person transmitting the signal is close to you somewhere. They are not hiding in China behind a computer screen. There somewhere closer to you than you think. In short, it is a torture program designed to benefit someone who is interested in taking life and freedom away from the target and that individual’s personal freedom to choose. It is not medical treatment or therapy. It is violence and it is abusive.

Sources:

“Doing Harm”: Roy Eidelson on American Psychological Association’s Embrace of U.S. Torture Programs. Democracy NOW! September 5, 2023.

https://www.democracynow.org/2023/9/5/doing_harm_roy_j_eidelson_psychology

First Do No Harm: The Paradoxical Encounters of Psychoanalysis, Warmaking and Resistance. (2010) Adrienne Harris and Steve Botticelli (eds.). New York. Routledge. Relational Perspective Book Series. Vol 45.

Malevolence and the Disavowal of Malevolence: Defining Malignant Dissociative Contagion

It is important to note that when I write about “the trauma survivor” in this post, I am referring to the type of trauma endured during pre-oedipal development before the formulation of language. In the pathological regression of such states where there was no experience of “I” who can reflect and remember her own history thus facilitating accountability for her sadistic cruelty onto others.

The reproduction of evil is an attempt to answer the riddle of catastrophic loneliness that results in the wake of massive trauma. In her core, the trauma survivor remains solitary in the moment of her own extinction. No one knew her in the moment she died without dying. I propose this is the effect that wireless electronic assault torture has on the victim that makes the victim feel “alone in her torture” in “her solitude” emersed in the presence of another unknowable object who is not present in her visual field of reference, and who seems to be infused with hate, fear, shame, loss and despair. It seems to be a re-capitulation of the perpetrator’s own deadness. Death has possessed him in his impenetrable solitude. Because that traumatized self is defined by solitude, survivor/perpetrator’s resurrection requires that he be known by another in this solitude, for Benjamin (1995) notes, “The sea of death can be crossed only by reaching the other (pg. 186).” How can the survivor be known by another in a moment defined by its loneliness? Who will be the knower and who (and what) will be the known? This is the ambiguity encapsulated in wireless electronic assault torture. This loneliness is not something wordless that can ultimately be rendered in speech. It is unformidable it cannot be represented mutually in linguistic narrative. Whatever can be known mutually through linguistics about traumatic experience is not death’s solitude but something else, some other pain that exists at the perimeter of death. This is annihilation’s paradox: that the need to be known continually meets the impossibility of being known. And the need to be known meets, as well, an inner refusal to be known.

Why the Phenomenon of the Targeted Individual Continues to Remain Poorly Understood

Wireless electronic assault torture is not a pathway to “treatment” or “cure.” Rather through its continuity, habituation, and repetitive nature it eviscerates the possibility of psychic repair, if psychic repair is required in the individual.

I have previously stated I am punished with wireless electronic assault torture for performing exercise in my living room. I have uncovered a manic psychic defense in schizoid states that helps to explain why this is happening. Since evil seduces with its perverse promise of recognition, and evil always is constituted so that each victim is accompanied by her perpetrator to the obscure solitude of extinction, the victim-perpetrator shares her own catastrophic loneliness in what Bollas (1995) calls the “companionship of the dead.” Evil reaches it terminus in shared loneliness and in the shared disappearance of selves. For, as Bion (1965) and Grotstein (1990) have suggested, destruction is a force of nothingness that subjects human experience to a centripetal pull into the void. Man’s elemental hate, envy, and greed (Freud, 1930; Klein, 1935, 1940, 1955) are embedded in this force of nothingness. But, as Greensberg and Mitchell (1983) note, the nothingness of destruction is not an instinct. It is a perverse hungering for an object, as a reprieve from the objectlessness of annihilation (Fairbairn, 1952a, b; Guntrip, 1971).

Thus, the survivor-cum-perpetrator works out her trauma on the human race by “trying to bring others to an equivalent Fall” (Bollas, 1995, pg. 1184): he lives, masters, transforms, and re-obliterates the forgotten forms of his own traumatic past. And the no-self of survival is sustained by the imminence of contact by extinguishing the other before too much contact is made (see Laing, 1960; Winnicott (1960); and Guntrip, (1969).

This stated excavated psychoanalytic truth is supporting evidence to why wireless electronic assault torture technology would make a perfect medium for controlling victims whose perpetrators are suffering malignant trauma from early childhood because it limits contact with the victim while maintaining “annihilation’s paradox”: the need to be known continually meets the impossibility of being known. And the need to be known meets, as well, an inner refusal to be known. Much as another’s empathetic understanding is critical for the perpetrator’s self-resurrection, so that very understanding threatens to renew the perpetrator’s annihilation. Any presumption of knowledge will eviscerate the truth of her loneliness, collapsing the core of her traumatic identity. Loneliness is the sacred container of the survivor-cum-perpetrator’s residual sanity; it is the survivor’s ultimate testimony. It must not, cannot be foreclosed.

Thus the “shattered self” of trauma is suffused with death anxiety, with the sense that there is no self. Such a personality becomes pre-occupied with the protection and concealment of the no-self and its deadness and vacuity are the defining qualities of the person’s tenuous identity. Other people become figures of hope and dread while they potentially offer much needed confirmatory evidence of the existence of the self, they nonetheless threaten to eclipse the perpetrator’s self with the larger presence of their own identities (Grand, 2000, pg. 4–9).

This desire by survivor-cum-perpetrators of malignant trauma to remain hidden, limiting contact with their victims is what makes wireless electronic assault torture technology so desirable to these types of perpetrators. It appeases the survivor-perpetrator’s need to remain hidden and “not known” at the same time it limits contact with the victim. Here, think of how Rex Heuermann used prostitutes to elude his death anxiety and could exist triumphantly after a brief encounter with these women, in which he ended their lives, and survived death yet again in the re- enactment of his former trauma.

Malevolence and the Disavowal of Malevolence

The primary reason why the phenomenon of the Targeted Individual remains so poorly understood is because “silence is the facilitator of destruction: it is through denial that evil consolidates its power” (Grand, 2000, pg. 10).

“Generation after generation, mankind has turned against itself in cruelty: in the familial violations of rape, child abuse, child neglect, and spouse battering; in the anonymity of violent crime; in the mass depredation of war, genocide, and racism. Generation after generation, evil assumes subtle, pedestrian forms. Sometimes sadistic, but more often banal, these interpersonal acts may be perpetrated with or without the conscious intent to destroy. Evil seems to be everywhere. And even as it is everywhere, it is everywhere denied; perpetrators and bystanders collude in its obfuscation. Evil tends to be brazen in its presence and yet radical in its concealment. Evil degrades all truth to meaningless trivialities; it utilizes “language rules” and “holes of oblivion” to marshall its force in a culture of lies: War is Peace. Freedom is Slavery. Ignorance is Strength (Orwell, 1949, pg. 7).

The diabolic is an arena of disorientation and confusion in which truth is lost, becoming unrecognizable even when seen (see Grotstein, 1979; Bollas, 1992, 1995). This arena is the perpetrator’s cloak of invisibility, the evacuation of the victim’s mind, the bystander’s refusal to acknowledge sin (Coser, 1969; Peck, 1983). Throughout human history, the truth of evil is occluded; the tyrant finds his permit in mankind’s credulity: “I shall present propagandistic grounds for starting the war (with Poland); whether they are believable is irrelevant. The victor will not be asked later whether or not he told the truth” (Hitler, 1939, as quoted by Gebhardt, 1970).

In this obfuscation of the truth, evil eludes accountability and justice. Secrecy, concealment, denial, ambiguity, confusion: these are Satan’s fellow travelers, requiring elaborate interpersonal and intrapsychic collusion between perpetrators and bystanders. The operations of silence potentiate evil and remove all impediments from its path (Grand, 2000, pg. 9–11). And this is why certain individuals with accredited and advanced degrees in criminal justice and psychoanalysis continue to report the phenomenon is “too poorly” understood and requires further investigation. These individuals may have a vested interest in obfuscating the truth and refuse to provide accurate knowledge regarding its presence in our current time period.

“Not knowing” tends to be regarded as a separate simpler variable intersecting with man’s dark internal forces. To provide you some historical examples look to the Serbian eradication of the mass graves of genocide. This was perceived and regarded as a “strategic evasion of accountability.” Another historical example can be found in the “apparent ignorance” of “good Germans” during Nazi occupation which was attributed to a “desire for security” during prewar and war years (Grand, 2000, pg. 11–12)

The disavowal of evil and the perpetration of evil are singular manifestations of traumatic memory. Together they are the deep structure of evil. There is deep significance to Herman’s (1992) perception that “the study of psychological trauma has a curious history — one of episodic amnesia — though the field has in fact abundant and rich tradition, it has periodically forgotten the truth of its past and must be periodically reclaimed.

Conclusion

Our human history, with its proclivity for collusion and concealment of evil, acts that manifests “the appearance” and “disappearance” of evil, is an ongoing process that rediscovers and disavowals its very presence. Systematically, the facts of evil seem to press toward communal knowledge just as some counterforce undermines the emergence of such knowledge (Grand, 2000). This is also true for the evil being perpetrated on victims of wireless electronic assault torture by victim-perpetrators of malignant trauma (ie: Targeted Individuals suffering Electronic Harassment). It would seem the phenomenon of cultural malevolent disavowal for the memory of evil, is a systematic process in which awakening alternates with obfuscation. Psychoanalytically speaking, the scary truth regarding this phenomenon is that this systematic enactment is a precise reflection of the survivor-perpetrator’s internal struggle between the desire to be known, the fear of being known, and the impossibility of being known. And it is a precise mirroring of developmental regression with its attendant loss of history and agency.

“When the family or culture reflects these dynamisms when the communal history of evil is one in which truth continually appears and disappears, humanity is testifying to the paradox of the perpetrator’s no-self. If trauma survival is a “mutually obscuring relationship between being alive and being dead (Ogden, 1997, pg. 61) in which the survivor “cannot historicize his experience because he remains anchored in a moment of cruelty and cannot turn perception into memory” (Auerhahn ande Laub, 1987, pg. 327), then cultural context of victimization is a larger refraction of this mutually obscuring relationship. Malevolence is inextricably linked to a relational system in which there is a continuous “retrospective falsification of the past” (Bromberg, 1994, pg. 537) and a continuous erasure of the present” (Grand, 2000, pg. 15).

“For this shared experience to occur, perpetrators must solicit victim, bystander, and culture to collude in the shared disavowal of evil. So ubiquitous is the process that it must be named (Grand, 2000, pg. 16).” Sue Grand refers to this process as “malignant dissociative contagion.” Malignant dissociative contagion is a dialectical system. Its field is characterized by heightened awareness and vigilance, vociferous claims to truth and knowledge, exhortations to communal awakening and action, and by heroic acts in which those who perform them feel acutely awake and alive” (Grand, 2000, pg. 17).

Malignant dissociative contagion is a system of “mutual influence” (Beebe and Lachmann, 1988; Aron, 1996; Bromberg, 1998). In mutual influence systems, people unconsciously act upon one another. Here, there is frequently an asymmetry in power (Aron, 1996); someone in a position of dominance inevitably fails to achieve empathetic recognition for the other’s autonomous human existence or feeling states. As Aron (1996) suggests, perpetual systems of mutual influence are systems of inherent danger: “If two people do not acknowledge each other as separate autonomous subjects, then in one way or another they are dominating or submitting to each other. Or as Bach (1994) puts it, “the unilaterally imposed fantasy is the hallmark of an act of violence” (Grand, 2000, pg. 17).

Primary Source:

Sue Grand. (2000). The Reproduction of Evil: A Clinical and Cultural Perspective. Hillsdale, NJ. The Analytic Press. Note: I want to credit to Sue Grand for providing the psychoanalytic insights that helped me to understand and explain Wireless Electronic Assault Torture in the phenomenon of the Targeted Individual suffering Electronic Harassment as use of this technology satisfies the “Schizoid Dilemma” as well as the “Annihilation Paradox” possessed by the paranoid schizoid.

Other References:

Benjamin, J. (1995). Like Subjects: Love Objects: Essays on recognition and sexual differences. New Haven, CT: Yale University Press.

Bollas, C. (1992). The Fascist State of Mind — Being a Character: Psychoanalysis and Self-Experience. New York. Hill & Wang.

Bion, W.R. (1965). Transformation. London. Tavistock.

Grostein, J.S. (1979). Demonical possession, splitting and the torment of joy. Contemporary Psychoanalysis; 3:407–445.

Grostein, J.S. (1990). Nothingness, meaninglessness, chaos and the “Black Hole” II. Contemporary Psychoanalysis, 3:377–408.

Freud, S. (1930) Civilization and its discontents. Standard Edition, 21:64–145. London. Hogarth Press. 1961.

Klein, M. (1935). A Contribution to the Psychogenesis of Manic-Depressive States. In: Contributions to Psychoanalysis, 1921–1945. London. Hogarth Press, pp. 282–311.

Klein, M. (1940). Mourning and its relation to manic-depressive states. International Journal of Psychoanalysis, 21: 125–153.

Klein, M. (1955). On Identifications. In: Envy and Gratitude and other works, 1946–1963. New York. Decorate, 1975, pp. 176–234.

Bollas, C. (1995). The Structure of Evil. In: Cracking Up: The work of unconscious experience. New York. Hill & Wang.

Greenberg, J.R. and Mitchell, S.A. (1983) Object Relations in Psychoanalytic Theory. Cambridge, MA. Harvard University Press.

Fairbairn, W.R.D. (1952a) An Object Relations Theory of the Personality. New York. Basic Books.

Fairbairn, W.R.D. (1952b) Psychoanalytic Studies in Personality. London. Routledge & Kegan Paul.

Guntrip, H. (1969) Schizoid Phenomena, Object Relations and the Self. New York. International University Press.

Laing, R.D. (1960) The Divided Self. New York. Penguin Books.

Winnicott, D. (1960) Ego Distortion in terms of true and false self. In: The Maturational Processes and the Facilitating Environment. New York. International University Press, 1965, pp. 140–152.

Arendt, H. (1955) Men in Dark Times. New York. Harcourt Brace Jovanovich.

Aren’t, H. (1963) Eichmann in Jerusalem: A report on the banality of evil. New York. Penguin Books.

Orwell, G. (1949) 1984. New York. Harcourt Brace Jovanovich.

Coser, L. (1969) The visibility of evil. J. Social Issues, 1:101–109.

Peck, M. (1983) People of the Lie: The Hope of Healing Human Evil. New York. Simon & Schuster.

Gebhardt, B. (1970) Handbuch der Deutschen Geschichte, Vol. 4. Stuttgart: Klettcotta.

Herman, J.L. (1992) Trauma & Recovery. New York. Basic Books.

Ogden, T. (1997) Reverie and Imagination: Sensing something human. Northvale, NJ: Aronson.

Auerhahn, N.C. and Laun, D. (1987) Play and Playfulness in Holocaust Survivors. The Psychoanalytic Study of the Child, 42:45–58. New Haven, CT: Yale University Press.

Bromberg, P.M. (1994) “Speak! That I May See You.” Some Reflections on Dissociation Reality and Psychoanalytic Listening. Contemporary Psychoanalysis, 4:517–549.

Bromberg, P.M. (1998) Standing in the Spaces: Essays on clinical process, trauma, and dissociation. Hillsdale, NJ: The Analytic Press.

Beebe, B. and Lachmann, F.M. (1988) Mother-Infant mutual influence and pre-cursors of psychic structures. In: Frontiers in Self Psychology: Process in Self Psychology. Vol. 3, ed. A. Goldberg. Hillsdale, NJ: The Analytic Press, pp. 3–25.

Aron, L. (1996) Mutuality in Psychoanalysis. Hillsdale, NJ: The Analytic Press.

Guntrip, H. (1971). Psychoanalytic Theory, Therapy and the Self. New York. Basic Books.

When Combat Speaks: Eruption of Kristeva’s the Real

In a particular case vignette read recently about a Vietnam war veteran, Peter, who seemed to have not yet come to terms with the atrocities he committed; ordering the firebombing of a village, setting mothers, children, and infants on fire, the shooting of elderly unarmed women and men in guerrilla warfare, being shot at by enemy snipers, his men being killed by landmines. He himself was blown up, hospitalized for months, the loss of his right foot and part of his right leg. He had a prosthesis, phantom pain, and a crutch. Athletic discipline restored his ability to walk again. He returned from the war as a guiltless man of modest desires and he came to therapy because he wanted his wife to love him like she had done when they were first married.

In this man there is no conflict over history, no registry of regret, and there is no real perception of self or other. He lives in a state of war mythology as the heroic soldier to which metals and scars have been bestowed upon by a country that was, in all likelihood, in the same denial. Erasing the bestiality of combat and replacing it with war rhetoric mythology. Unable to grasp the “I-Thou” relation. Each morning, he resuscitates his former youthful war soldier Adonis, an officer who did not die, who will never die, and the gap between himself and his real aging wife widens. This soldier’s life story has no elasticity, no evolving new perspective; it admits no grief or moral or political complication. This position does not respond to time or distance, to changing gender roles or new historical/cultural epochs; nor to aging, or fatherhood, or to any other kind of intimate experience. Soldiering has a hyper-masculine phantasm linked to hyperbolic splits — to “gooks” and men and the necessity for “purifying violence.” When he looks at his own grandchildren he never sees the children he killed in Vietnam. When he looks at himself, he never sees the young boy inside himself. There are no depths to his mirror. Looking is a condition of blindness (Grand, pg. 223–224).

When nations prosecute these foreign wars, our war rhetoric always conjures this mutual silence and blindness. To manipulate the U.S. population toward war, the conversation must be foreclosed. Humane empathy towards responsiveness to enemy causalities interfere with necessary mass violence. “To diminish empathy and tragic guilt, our ideologies direct our gaze toward what the enemy is doing to us (Grand, pg. 225).” We are prevented from seeing what the war is actually doing to us. How it is harming us as a nation, as a society, and as individuals. As a result, most of us, but not all, become complicit in what is known in psychoanalysis a, “malignant dissociative contagion.” It is here I implore you to think about the 2020 Presidential election and the defeat of Donald Trump by Joe Biden and the accusations of “voter fraud.” “When multiple perspectives appear, malignant dissociative contagion breaks-up. We become able to relinquish our faulty heroic mythologies, and we begin to see an “I-Thou” relationship (Grand, pg. 225).” In what Mahler (1968) described as an omnipotent autistic orbit, the malignant dissociative contagion becomes a field of the totalizing knowledge and our war rhetoric transforms the whole of society into a field of perception that is manipulated by the media in regard to what we are “allowed” to see and read. Thus, the wholesale consumption of what we know about the war, controls our perceptions, knowledge, and vision on what we see and hear about the war. All circumscribed by our own zones of blindness and inattention.

When citizens are caught in the predicament of a foreclosed conversation. We are not permitted to see truth on either side. It’s a one-sided conversation that manipulates our gaze.

In many ways this dialectic foreclosure has been my relationship with my own family. Kept away from relatives and family functions via the induction of wireless electronic assault torture (frequency sedation during the gathering). It was impossible on either side to know what the truth really was and to what extent. Had I really become a full-blown alcoholic like many people claimed? Or had I been made to avoid family and family events via what can only be described as Pavlovian conditioning, moving me away from a space? When an individual is isolated from others in the group, and the group is isolated away from the individual, the “authority figure” at the center controls the narrative. This is exactly what police investigators do when interviewing accomplices. Instead of attending family events and functions, I was supplied a small amount of alcohol, while at the same time granted a reprieve from the wireless electronic assault torture. That is to say, as long as I stayed away, it was turned off. What was behind this sinister evil lurking in the shadows? Did extended family know what was transpiring? Or was this the technique of propaganda in war rhetoric promoting a malignant dissociative contagion? In short, warmongering.

In gangs, mafias, the Taliban, malignant dissociative contagion is the technique used to recruit new member to the “cause” in a reproduction of evil. It is how ideologies regulate what their members can and cannot see because it’s a foreclosed conversation, a one-sided conversation, that seeks to manipulate our gaze away from truth and the narrative is implicitly accepted by others because of their own blindness and inattention to the facts that tell the individual otherwise which are so frequently ignored. This cultural predicament makes individuals unable to direct or redirect their own vision because they’ve vested interest in an “authority that appears to know and it someone they trust.” Thus, individuals are unable to know they are not regulating their sight. We imagine we see through our own eyes, but our critical capacity is bewildered. We act as a collectivity of unthinking bodies, who cannot think about other bodies that are wounded. Think about how social media influences recruit new members to their ideology. Ruby Franke, a parenting host on YouTube received up to 60 years in prison for her disciplinary ideologies involving the maltreatment of her own children. She spent several years dishing out “parenting advice” but when Franke’s malnourished son escaped out a window with obvious signs of physical abuse, she was arrested and imprisoned.

The Maternal Symbolic and the Return of the Repressed: Kristeva’s the Real

In the opening case vignette about the Vietnam War veteran named Peter, he reports a series of dreams to his analyst. He has similar reoccurring dreams:

He is at home in his bedroom. The room with the mirror. A woman is just there: gloved, demur, coifed. Eyes obscured by the black mesh veil of a pillbox hat. A 1960s, white, ladylike presence, reminiscent of Jackie Kennedy’s elegance. At first, he barely notices that she is in the room. But her presence is both fixating and obscure. She sits, and she is silent. He doesn’t know her. He cannot see her eyes behind the veil. The dream recurs, and his dread seems to increase with every repetition.

To the war veteran the woman seems to represent Jackie Kennedy at JFK’s funeral. “Jackie the aristocrat of motherhood whose own children were half orphaned by violence. Whose husband was sanctified by his assassination Inserted into history as another “profile in courage.” In a condition of eternal youth, like the war veteran’s image in his own mirror. In 1960s America, Jackie’s widowhood was grace: her dignity and fortitude were used to confirm the man’s heroic honor (Grand, pg. 233).

But now, to the war veteran, Jackie Kennedy’s image has become to his unconscious a warning of disapproval. As a grieving wife, she watches the war veteran. She remains silent and poised, doing nothing, except to cast an “evil eye” on his “badness.” His dread is shapeless and wordless and insistent. He says, “She knows what we did.”

Dread is a feeling connected with empathy remorse and guilt. We feel dread because we fear reprisal. When dialogue is foreclosed, reflection can only be guided by a third perspective. In this case when the maternal symbolic allows us to feel dread and experience grief for the first time from which it was previously cut-off.

In war rhetoric, we find an idealized and sacrificial mother, this maternal symbolic. Her loins have yielded the hero: she has relinquished him to destiny; she wait; she mourns his remains. In maternal surveillance, another set of eyes appear as the “all seeing mother.” Her appearance functions as a perfected projective object. She has the all-seeing eye of loss and grief. Her eyes always registered that which we could not see. She maintains the sacred claim to truth.

Referring my analytic reading to the philosophy of Julia Kristeva in the writing of Michelle Boulous Walker’s “Philosophy and the Maternal Body: Reading silence” and in “naming the problem”:

Poetic language simultaneously affirms and negates symbolic function. It contests the symbolic order by freeing “the subject from certain linguistic (psychic, social) networks. Because it re-introduces negativity within language, the poetic marks the return of what the symbolic order has repressed. Kristeva is adamant that this repressed space is in fact the maternal chora. For [Kristeva] the chora is the maternal locus of the poetic subject. It is the site that constantly subverts the stability and coherence of the symbolic. It appears to be at odds with paternal authority of the symbolic (Walker, pg. 115).

The signal to the maternal chora is a rather ambiguous “space” formed in Plato’s work Timaeus. He emphasizes that the “space” is a receptacle, a receptacle that is face-to-face with reason that is necessary, unstable, uncertain, ever changing and becoming according to Elizabeth Grosz. Is this “receptacle” a “thing” or “a mode of language?” In the Platonic space, the receptacle is a mother and wet nurse. (*)

Grosz writes: “She is thus the consequence of a masculine fantasy of maternity, rather than woman’s lived experience of maternity.” The issue that Grosz raises here is an important one. It forces us to question the implications of Kristeva’s maternal in the light of some very real feminist concerns. We need to ask whether this transgressive maternal space can be useful for any feminist analysis given that, according to Grosz, it ultimately rests upon, and stands in for, a phallic paternal fantasy. This is why the image of the maternal symbolic is always represented as an idealized and “perfect” image of a mother. Has this space have anything to do with women and their real voices?

Poetic language of the maternal body in dreams can prompt our thinking about our own subjectivity.

(*) “Mother writes in white ink.” The white ink of breast milk and nurturance. It’s important to mention that in dreams when masculine desire to have oral sex performed on him can converge on the maternal space of the mother as wet nurse and caregiver. In the war veteran’s erotic transference with his heterosexual female analyst, he had previously unconsciously conferred upon her the role of “able bodied, capable soldier” through an unexpected altercation with another patient’s angry and aggressive husband. Thus, his homosexual erotic dream of having oral sex performed on him by another man was really the unconscious desire in fantasy to be in sexual union with his female analyst.

SOURCES:

First Do No Harm: The Paradoxical Encounters of Psychoanalysis, Warmaking, and Resistance. Adrienne Harris and Steven Botticelli (editors.) New York. Routledge. Relational Perspectives Book Series Volume 45. Chapter 11, Combat Speaks: Grief and tragic memory by Sue Grand.

Michelle Boulous Walker. (1998) Philosophy and the Maternal Body: Reading silence. New York. Routledge.

On The Malevolent Uses Of Emotion As A Dark Mirror Of The Therapeutic Process

“The False Mirror” (1928) by Rene Magritte. Surrealism

“The ability to maintain psychic integrity in the face of torture has become more difficult with the increasing sophistication of torture technology supplied by supportive governments of the developed capitalist world and psychology-oriented methods of repression supplied by complicit medical and mental health professionals.” ~Nancy Caro Hollander, First Do No Harm: The Paradoxical Encounters of Psychoanalysis, War making, and Resistance. Chapter 14 The Gendering of Human Rights: Women and the Latin American Terrorist State

According to Adrienne Harris (2017):

“Perhaps one of the mixed pleasures of being an older woman in this profession is that one gets to inhabit in the transference of various patients the force and dynamism of the too powerful dangerous mother.”

International Human Rights organizations have documented the military and paramilitary (police forces) assaults by totalitarian regimes on civilian suspected of supporting dissident or revolutionary movements. In one especially sadistic example, the mutilated body of a dead pregnant woman was discovered. Her fetus has been slashed out of her stomach and stuck in her mouth. This particular method of terror is a symbolic representation of the intersection between psychological and political processes. It reflects both the unconscious male dread of and hatred of the fertile omnipotent mother who, it is feared, consumes rather than feeds the baby, as well as the conscious sadistic rage aimed at women who, through her political opposition and her capacity to bring forth from the womb more rebels, is seen as a challenge to male authoritarian power.

“A woman’s body becomes a commodity in a market controlled by military officers: “Thus, while men may trade in cigarettes or male prestige when seeking favors, women more often must resort to the coin of the flesh.” ~A. Aron, S. Corne, A. Fursland, B. Zelwer, “The Gender Specific Terror of El Salvador and Guatemala, (1991).

In the literature of various mind control methods two types of processes are distinguished: Coercive and Indirect Influence. In the first, love is proffered that latter turns into abuse, coercion, and humiliation. Whereas with the second, the prisoner/indoctrinator relates to the prisoner with cruelty, then changes his face to become kind, friendly, and warm. In the first type of engineered abuse the redemption seeker (who joins the cult) is lured by the grace, warmth, and gentleness of his new acquaintances. The coercive commands are revealed only gradually, at the point when the follower has already been incrementally caught in the commands of the group. In many ways, this sequence resembles a drug changing its function from positive to negative, from a substance that procured extreme well-being and happiness to the thing that is desperately needed as a salvation from pain, despair, and collapse. In contrast to this prototypical process of becoming addicted, there is an apparently opposite, but basically similar process, in which what comes first is not love, but hate — harsh practices of attack and imprisonment, and mental or physical kidnapping that impose discipline and utter obeisance. Following the victim’s “softening” by these attacks, he is granted reprieve and acceptance by the group where he now feels he belongs when he begins to comply. He is hence rewarded in direct proportion to his self-denunciation and immersion in what is dictated to him. None of the coercive-persuasive environments and procedures are a pure type, but the second type of process, hate turning into “loving kindness,” seems to be more perverse and chilling than the process where gentleness and seductive change into oppression and torture. In the world of sex work, women are sometimes lured into a “love relationships” by male pimps classified as a “Romeos” who, through lavish love gestures wins the women’s favor and coercively coxes her to become an escort/sex worker.

Schizophrenia: The gaslight conspiracy

I’d like to compare the psychological paranoid symptom of schizophrenia where one “hears voices” calling out derogatory names like, “whore,” “piece of shit,” “Boo-hoo-hoo,” as one would mock a crying child, and other offensive names and phrases in the harsh method of “hate turned to loving kindness” in methods of mind control and the surreptitious technique of trying to imprison a person for a criminal’s hidden, personal gain.

Since man has harnessed the ability to manipulate the electromagnetic frequency spectrum, he has developed and advanced technology by leaps and bounds. Man has invented radio, television, the Internet, wireless router technology, cell phones, global positioning systems, and the latest greatest marvel is artificial intelligence. AI that can speaks to you and answer most of your questions in Generative Pre-trained Transformers (GPT) chat. So, we know that technologies can transmit human voice through space and across vast distances and even monitor people’s locations and timeline of activities and social whereabouts. They can even create computer generated voices that sound like their human counterparts and they can create physical images that look just like their human counterparts using artificial intelligence. Deep fake technology of AI is an increasing area of global concern. Your cell phone is intelligent enough to know if it’s in your hand or laying on a flat surface. Your Google FIT device can monitor your heartbeat and sends the human data via wireless remote transmission via an upload to another device. Radios and televisions can receive these wireless radio signals, as can cell phones, desktop computers, and tablets do too, and can turn them into sound (human voices), images, and data (written text). The conspiracy in the diagnosis of “schizophrenia” may very well be the malevolent use of human technology combined with jawbone sound conduction known as the earphone. Since we depend heavily on military defense research and defense interests, it shouldn’t be surprising this type of spyware exists or has been discovered and manipulated for military defense interests. Sound does and can be successful transmitted through the jawbone to the inner ear.

People who are using illegal narcotics, or who are mentally ill, who are “resistant” to therapy, or people who are part of other marginalized groups, such as women and homosexuals (refer to the medical use of conversion therapy of mind control to change sexual orientation and personality), may be vulnerable to a conspiracy due to a breakdown in mutual recognition and may be surreptitiously be being abused by a perpetrator in a major gaslight to get them into “therapy” or “imprisoned in a hospital setting,” as was common practice by men who couldn’t control their wives during the 19th century. Or, God forbid, incarcerated as a means of “dealing with them.” This is one-way criminal behavior employs the malevolent use of the dark mirror and, so too, how the medical treatment of mentally ill people, by “medical professionals,” may be employing it to aid in “moving a person into therapy.” It is being employed by the perpetrator for “defense purposes,” or more accurately, in my opinion, as a “defensive mechanism.” It is Macheivallian deception at its finest. It is the smoke and mirrors of mind control. The use of harsh technology and tools employed for mind control can be explained by feminist psychoanalysts and other professionals seeking to achieve change in the use of torture in medicine by doctors who took a Hippocratic oath to “first do no harm.” Where methods and machinations are devised to break the mind instead of cure it.

Freud wrote in “Analysis Terminable and Interminable” (1937) on how psychic defenses originally acquired to ward off threats posed by the ego, by a dangerous and unpleasurable outer and inner reality, can themselves become a threat to life itself: “if the perception of reality involves unpleasure,” Freud writes, “that perception — e.g. the truth — must be sacrificed. The ego further weakened by the internal that threaten unpleasure, defends itself by distorting reality and, in fact, by seeking situations that justify its its maintaining its habitual modes of reaction, even when unnecessary.” We recognize here the definition of the repetition compulsion. It appears in this particular writing of Freud’s as an outcome of situations in which the truth of a perception, if painful, is sacrificed in favor of a less painful lie. Tying this observation to the issue he is investigating — what makes analysis so difficult and what makes some analyses fail — Freud goes on to say that one half of the job of analysis is to LIFT REPRESSION, while the other half is to RECOGNIZE which DEFENSE MECHANISMS are exacting too high a price for the ego. These ego-modifying defense mechanisms emerge in analysis as resistance to cure. When reality is too painful to tolerate, we may both register the reality and simultaneously sacrifice what we know to be true to a more tolerable lie. War is man’s biggest repetition compulsion and cultural amnesias always reappear following wars throughout history, as men quickly forget the tremendous toll war takes on both sides, at various levels: social, economic, physical, psychological and generational.

Where the problem exists. Terms such as gaslight, soul murder, and “driving the other person crazy” have been used to describe procedures of unacknowledged or dissociated domination and psychic exploitation within the imprisonment of closed quarters of the family or analytic situation. I had personally made an appointment at a mental health facility for therapy, Oaks Integrated. Upon arriving at the time of my appointment with my therapist and while receiving wireless electronic frequency assault/torture (pain and suffering), I witnessed the receptionist personnel and another employee at the receptionist’s desk (who were a black male and a black female) using a hand held device and appeared to turn something off, at which point, I felt a reprieve from the wireless electronic torture. Remember where I previously wrote on methods of mind control:

“Following the victim’s “softening” by the attacks, he is granted reprieve and acceptance by the group where he now feels he belongs when he begins to “comply.” He is hence rewarded in direct proportion to his self-denunciation and immersion in what is dictated to him.”

This is the major gaslight in a perpetrator’s criminal use of mind control to “move a person into a hospital setting” or “demonstrates the criminal use of mind control to manipulate and use another for personal gain.”

The movie Gaslight (1944) describes the process where one person plots to undermine the sanity of an intimate other. They describe the confusion of the victim, who struggles with the feeling that her mind plays tricks on her and that she is losing her sanity. Her anguished self-doubt grows without her suspecting that it is her husband that is deceiving her by deviously staging these distortions. The concept of the effort to “drive the other person crazy,” was developed by analysts who worked with schizophrenics, such as Silvano Arieti (1955), Harold Searles (1959), and Robert D. Laing (1967). Arieti talks about “externalized psychosis” of people who specialize in creating certain situations that produce or accelerate psychosis in the other while they themselves remain immune to overt symptoms. Couples therapy works with solid awareness of phenomena of induced craziness in one or both partners.

Leon Shengold borrowed the term soul murder from Freud ‘s Schreiber case to describe extreme parental abuse. Shengold attributed the origins of the concept to the Nordic dramatists Henrik Ibsen and August Strindberg who wrote about “the attempt to erase or spoil the separate identity of another person.” Steinberg, more vociferous than Ibsen, was intensely pre-occupied with mental hostility and the battle of minds that happens in the paradigmatic situation of two people who hate each other and strive to drive the other to doom.

It seems to me, that “love” following persecution and causing pain and suffering, makes it possible to gain a deeper insight into the thirst for human masochism. Dispensing tenderness, warmth, and friendliness after periods of creating terror, hate, and guilt, and shame is a powerful tool for changing someone’s character into an obedient, AUTOMATIC, careless creature that is extraordinarily pliable and open to receiving the pouring into him of contents from outside. I have heard the term “automata,” as in a human automatron or human robot. One of the areas investigated by the CIA was mind control. The CIA’s human behavior control program was chiefly motivated by perceived Soviet, Chinese, and North Korean use of mind control techniques. One area they explored through various medical treatment centers, medical doctors’ and human test subjects’ participation was the use of LSD for mind control research. The first program originated in 1950, during the Cold War, called BLUEBIRD. In 1951, after Canada and Britain were included, the project’s name was changed to ARTICHOKE. A declassified CIA document (CIA MORI 190691, p. 1), “Hypnotic Experimentation and Research, 2/10/1954,” describes an attempt to hypnotically create unsuspecting assassins (in Mind control Cover-up; updated May 21, 2005).

Self-Loathing: The side effects of remote wireless electromagnetic frequency assault during routine daily exercise

Whether conscious or self-conscious, the sense of self as bad, malicious and unworthy is often the sickest element in one’s core and is thus the most dangerous element in a person’s psychic economy. Self-loathing is chronic, amplified shame. I theorize the use of remote wireless electromagnetic assaults/torture purpose is to help to create the atmosphere for feelings of amplified shame, in unable to complete routine daily exercise in repetitive defeat by a perpetrator/captor. “Shame is the affect of indignity, of defeat, of transgression, of inferiority, and of alienation. No other affect is closer to the experienced self,” writes Gershen Kaufman (1988). The capacity to experience shame is a precarious developmental achievement, an acquisition of a sensitive marker of boundaries, warning us against behaviors that will diminish, mortify, or endanger us psychologically. The mature, self-protective version of “signal -shame” is the dialectical opposite and a good version of the searing, internalized version of traumatic shame that accrues from being found undeserving at one’s core. This is one reason why I believe my captor is trying to imprison and perform a sort of “soul murder” through direct infliction of trauma, by violent means (pain and suffering via remote wireless electromagnetic assaults/torture) rather than through open dialogue and discourse. This exposes the human male tendency of masculinity with its tendency for warmaking and the masculine tendency to castrate the other (see Chodorow, 2012). It points a glaring red flag to Freud’s paper entitled “Terminable and Interminable” (1937) and when he defines the defense mechanisms that emerge from replacing an intolerable truth with a more tolerable lie (see Holmes, 2012 and her writing on the repetition compulsion and the promise of psychoanalysis).

Internalizing shame, in contrast to signal -shame, violates our essential dignity as human beings. In cases of mind control, the external accusations that one is a “criminal,” “whore,” “piece of shit,” “bad and unlovable,” fold into interior pre-existing feelings of self-hatred and sinfulness via trance like states induced by remote wireless electromagnetic assaults/torture. Funny, men who are sexually driven to conquer multiple women and have multiple marriages, are not often seen as “deranged,” the perverse term “derilict from the breast” or “sexually addicted” but might rather be perceived as “the typical male” warrior who seeks to conquer and destroy. There exists a perverse subtle tendency of men to collude and maintain political and social control via the subtle art of coercion and persuasion. Donald Trump and Jeffery Epstein.

Intimacy: The tank in the bedroom, on totalitarian regimes and Trump’s winning the 2024 New Hampshire primary

It seems extraordinary to me that a country, a nation’s medical community, thought of as a “healing” profession, can make use of such dark techniques and technology. In the marriage between the APA’s psychoanalysts and the military defense program at Guantanamo. But such collusions came out of the Republican Bush administration following 9/11. Adrienne Harris wrote about the impact of political and totalitarian regimes on intimate life. Her goal of the paper was to convey, sexuality, gendered subjectivity, and intimacy are not simply personal and self-contained but rather invaded by, and cohabitating with, forces of power and history.

“If we fail to stand up and say something about the inequality of the behavior to employ torture as a means of “therapeutic technique” in methods of mind control, then we, in a sense, are participating with it by allowing it to continue.”

Prague psychoanalysts, during Nazi and then later communist regimes, manage to demonstrate a remarkable ability to survive long-term totalitarian oppression and maintain a — even if quite weak — continuity.

Martin Mahler, a contemporary analyst in Prague, conjured up the clinical, social, and professional dilemmas when Czech citizens began to rehabilitate and recover psychoanalysis and psychoanalytic work after the collapse of communism.

“The Hungarian writer, Gyorgy Konrad, once wrote (2009): Some time ago, a butcher lived in our village. He had a house on the corner, of a steep street. There was a military base near the village. Once, the butcher’s wife was changing bedding and a tank crashed through the bedroom wall because the road was ice and slippery. The front of the house was damaged. The woman was also damaged, but not too much. When I met the butcher next time, I asked him about what happened. “History came at us,” he said. The grotesque presence of a tank in the bedroom describes the ever-repeating experience of loss of a safe and familiar home, a very “unheimlich” space in Central European experience (Mahler, 2014).

This repeating presence of violence across the spectrum of normative development circumstances, and also in circumstances of extreme social destructiveness, always trying to uncover the elements of intimacy in the phenomena, is especially true for electronic harassment and wireless electronic assault/torture. I feel it is crucial to understanding intimacy’s role in the violence. Intimate life, particularly the intimate life of the body, a gendered experience and of sexuality, is always already infused by regulation, by violence, and by power.

Ruth Stein, in her paper “Notes on Mind Control: The malevolent use of emotion as a dark mirror of the therapeutic process,” notes the parallels between totalitarian methods and certain (but not all) models of psychoanalytic training. She writes,

“The infantilization of “candidates,” the mistrust toward their independent thinking and competence, the mystification that surround senior (training) analysts who occupy positions of power (training analysts were, and in some cases still are, elected by votes cast by a small group of older, privileged training analysts in the institute, who promote members who tend to think like them and leave out those who disagree), the intolerance for dissident opinions and their categorization as “nonanalytical” and even psychopathological — all these phenomena have controlled, and still, in part control, the mind of aspiring analysts in training.”

In forensic analysis, in the absence of a subject, an individual personality is only comprehensible from the informational clues left behind at the scene. In relational models of psychoanalysis, the individual is only comprehensible to the analyst within a complex field of conscious and unconscious forces. Relational psychoanalysis considers shifting self-states, as multiple sites where psychic states join social links. This perspective also parallel “intersectional” models of the subject. The intersections are where the different sites cross, where movement is regulated or unregulated, violent or orderly, and include self-states of race, class, gender, sexual orientation, culture, historical incident. All these experiences operate in the subject in unique and emergent combinations. Feimberg (2005) speaks of telescoping of generations, the unconscious transfer of alienated narcissistic identifications arriving often as uncodeable and undecipherable to their senders and to their recipients. These seemingly unnoticed experiences where techniques in mind control are employed to control the population by its leaders. Jessica Benjamin investigated the complex interface of self and other, intimate and social, through the work of Thirdness. This concept of Thirdness is the space where mutual recognition takes place. (see Benjamin, 2018 “Beyond Doer and Done To”). This space of Thirdness is not present in the perpetrators’ utilizing wireless electronic assault/torture against their victims. It is most definitely being used as a bias against my perceived possessed personal identity. My womanhood.

Donald Trump and his 2024 campaign for re-election sends me into a state of dread. Trump easily seized the New Hampshire primary making him the more likely Republican nominee. One of the reoccurring unconscious psychic phenomena involves the fantasy of the “all powerful omnipotent dangerous mother.” Fear and dread abound in re-occurring fashion in dreams, fantasy and phantasy, opinions, and unconscious forces that cause us to take action or inaction, time and time again, according to the psychoanalytic literature. Ron Desantis dropped out of the 2024 Presidential Election as did Niki Haley, the other Republican candidate on the ballot. Dare I say any more? There is a totalitarian, fascist regime to fear in Donald Trump.

Sources:

First Do No Harm: The Paradoxical Encounters of Psychoanalysis, Warmaking, and Resistance (2010). Adrienne Harris and Steve Botticelli (editors). New York. Routledge. Relational Perspective Book Series Volume 45.

Lucy Holmes (2013) Wrestling with Destiny: The promise of Psychoanalysis. New York. Routledge.

Nancy Chodorow (2012) Individualizing Gender and Sexuality. New York. Routledge. Relational Perspective Book Series Volume 53. Chapter 9. Hate, Humiliation, and Masculinity.

Adrienne Harris. Intimacy: The tank in the bedroom. International Journal of Psychoanalysis (2017) 98:895–907.

M. Mahler (2014). Underground in Prague, 1–12 pp. Paper given at the Sandor Ferenczi Center, New School University (unplublished). Included in Harris’ above-mentioned paper in references.

Martin Mahler. “Underground psychoanalysis in Prague. Part 1.” Retrieved on January 28, 2024. https://psychoanalyzadnes.cz/2017/03/27/underground-psychoanalysis-in-prague-part-i/

Jessica Benjamin (2018) “Beyond Doer and Done To: Recognition and Theory, Intersubjectivity, and the Third.” New York. Routledge.

The Theatre of Cruelty and Survival in Wireless Electronic Assault Torture as the Reproduction of Evil

“In the perpetration of evil, in the elaboration of the execution itself, there is always another story (Grand, 2000, pg. 41).”

In some people, but not all, suffering the long-term affects of malignant trauma in their childhoods; loss, guilt, and despair are void. Survival is modified and reshaped into a manic defense of cruelty and contempt (see Segal, 1964). Here, the death fear of the ego is lessened by the killing and the sacrifice of the ‘Other.’ In a paranoid schizoid personality constellation, one buys oneself freedom from the penalty of dying, or being killed through the death of the other (Rank, 1936, p. 130). Such survivors of malignant trauma will not remember their own transgression. The survivor lives in a state of forgetfulness about their own crimes. They neither will register an accusation against their own oppressor. “In such cruelty and forgetfulness, the existential problem of survival is foreclosed, and all conflict silenced. The ethics of mind and the survival of the body no longer live in an impossible, but authentic antagonism. The survivor does not want death for wanting life, the survivor wants another’s moral abasement.

In this type of personality constellation, the malignant aggression doe not necessarily spell out murder, per se. Rather, in some personality types of malignant trauma, it can spell out humiliation, violation, cruelty, and acts of sadism inflicted onto the other. This is the reproduction of evil. It forecloses a subject-to-subject dialogue with a possible exchange of verbal or written communication which can potentiate reparation, justice and redemption. This potentiates the possibility of repair and cure.

How Wireless Electronic Assault Torture Can Be Abused in Methods of Mind Control

In social cultures in which victims are contained as depraved human subjects, the victims may come to long for redemption and acceptance by her oppressor(s). In her humiliation, annihilation, and degradation of her tortured body, she must turn away from herself toward another committing herself to a life of restitution and reparation to her oppressor(s)/perpetrator(s). In her newly formed inter-subjectivity she may find reprieve from the torture if she finds it through acts of reparation to her oppressors, she may find it through the slow embrace of her newly reshaped human bonding. In the abandonment of her former self, it is her repentance to her oppressor that proceeds her survival from death. As torture brings the victims to the brink of the ultimate annihilation, its purpose is to induce the fear of death. Today, it is my belief, this is accomplished through the acquisition of health insurance and entry into the mental health care system and psychiatry which makes use of modern technological innovations. Because this form of treatment employs the use of violence through the infliction of torture, it is highly concerning and the ethical uses to its practices should be reconsidered.

The psychological affects of brain overload (ie: torture techniques) is to facilitate changes in awareness. In the process of extreme influence, when sufficient pain is inflicted on a person, the victim ends by feeling sympathy and affection toward the perpetrator. This is known as Stockholm Syndrome. When a person is held in a captive situation and threatened with extreme violence, torture, or death the immediate instinct is self-preservation. Thus, any sign of kindness displayed to the victim by the perpetrator, the victim immediately senses that they can preserve their life by pledging allegiance to their captor. If culture colludes, or requires a particular formation of self, gendered, racialized, culturally inflected, cultures, through medical and political personnel and through public discourse, have a stake in the maintenance of those identifications. Through what is known as the politics of experience in mind control techniques, a person or group exploits the right one person has over another to validate or invalidate the other’s experience (Laing, 1967). Laing saw the family, and by extension other social frame works, as arenas of the struggle to control behavior by defining experience. Laing left us penetrating accounts of how he who gets to define experience gets to control it, and the subtle ways this is done by sick individuals in families. As with totalitarian re-education programs discipline mostly does not need brute force; it rather operates by a calculated gaze and by exercise (timetables, drills, and rituals). Foucault’s description of the organized sadism and the indirect, regimented violence endemic to the incarceration system, and too, to the system Targeted Individuals find themselves living in, brings out the affinity with thought reform regimens. In short, re-education programs. It is the mining and cultivation on the affects of these re-education programs that have been the most creative insights and grand achievemnents of the thought reformers. After all, re-education would be an abstract and quite ineffectual process had the victim not been subjected to the emotional sloughing off of the former self. One’s exposure and amplification of negative emotions toward the self was aided by the work of the state panopticon searching for degrees of authenticity. Here, I could start a discussion about how the incarcerated population comprises mostly black inmates. But that is something I leave you to ponder in how it relates to my story as a Targeted Individual suffering Electronic Harassment. Because this is an important aspect of the harassment and abuse I have endured from the public, in public spaces from the black community (in fairness, from whites as well ) in what can be described as a form of “malignant dissociative contagion.”

Here, I’d like to defer to how rules and norms are informally formed in different cultural social groups. Cultural values and rules are carefully crafted to institute a symbolic representation of that group’s culture. When a malignant narcissist, wants to humiliate, annihilate, and degrade the ‘Other’ in an attempt to elude the death fear, the object-other which is in conflict with the malignant narcissist’s sense of superior self, all conflict must be silenced. To create cultural values, rules and norms, that prohibit the care of self, forbidding exercise, healthy eating habits, promoting smoking and its continuation, and drinking in excess, behaviors that undermine a person’s wellness and long-term health, is an act of malignant sadistic cruelty in what can be best described as “the reproduction of evil.” To further facilitate adherence to these cultural rules and norms, through the use of wireless electronic assault torture (radio frequency — similarly used in electro-convulsive shock therapy) to move the victim into a state of obedient compliance through repetitive torture (ie: abuse) which issues forth the victim’s relinquishing of her former self to move the victim into submissive compliance and obedience is nothing more than a re-capitulation to Bush’s Foreign Policy post 9/11 in the development of illegal detention and torture programs of foreign nationals at Guantanamo. In sadistic terms, it is nothing more than the chewing-up and spitting out of the victim which is rooted in the anal-sadistic universe of perversion.

At the opening of this essay, I included a quote by Sue Grand. “In the perpetration of evil, in the elaboration of the execution itself, there is always another story.” Regarding my story, there are at least three other stories associated with it, at the least! How did I find myself being wirelessly electronically tortured? And why is it being used so violently against me for seemingly insignificant reasons? My torture increased significantly in 2009. It is for this reason, I am using 2009 as a point of inception which begins my timeline of events. This year is significant because it is two years following my report of sexual assault to the MCPO (Dec. 2006) and two years following entry into the Mercer County Board of Social Services (Jan. 2007). It is the year following the United States banking failure with Fannie and Freddy Mac within the housing industry (2008). And eight years after 9/11 and Bush’s Foreign Policy changes that essentially turned the United States of America into a foreign nation and turned all its citizens into foreign nationals for the purpose of eavesdropping surveillance and information gathering in the service security sector (2001). The critical element to any violent attack and the special area of concern for psychoanalytic inquiry was, and remains, motivation, especially unconscious motivation. To re-iterate the psychological state of our nation following 9/11 and the hidden purpose behind wireless electronic torture of Targeted Individuals also known as Electronic Harassment follows in the aftermath of a narcissistic blow.

“The attack provided the narcissistic blow that brought broad support, or at least acquiescence, to the preemptive use of military force. The alacrity with which the American people were willing to go forward with an invasion of a country innocent of the attack (Iraq), illegal detention, and even torture indicates that the assault on the World Trade Center evoked a previously split-off grandiosity and its associated sense of entitlement (pg. 162 — First Do No Harm).”

In fact the U.S. government could not move forward with their pre-planned preemptive invasion of Iraq until 9/11 occurred. The attack provided the psychic ammunition with which to fuel an unjust take over of the country’s oil. It provided the U.S. with a much need “psychic cause.”

How Surviving Abuse Is Transformed In The Reproduction of Evil

In her book, “The Reproduction of Evil: A clinical and Cultural Perspective,” Sue Grand recounts a case study of a woman named Donna, at the same time she herself was battling a mysterious illness. She had developed a failing immune response to potential viral and bacterial pathogens and had become increasingly resistant to antibiotics. As a result, she endured serious re-occuring infections. She continued to maintain office hours and made the decision to take on Donna as a new patient. Donna was an intelligent, middle-aged, professional who volunteered in a hospice with terminal AIDS patients and cancer patients. Manifestly kind to the point of self abnegation, she sought treatment for sexual difficulties, claiming her female lover repudiated Donna’s advances. Donna possessed the type of schizoid aggression which is insidious, cold, paranoid, and inhumane (Guntrip, 1971). They worked hard together, they had insights, Donna felt nothing. She always did the “right” thing, but was devoid of any emotive core.

After six months, she developed a cough. After two weeks of the cough, she made a rather bland announcement that she had viral “walking” pneumonia, although she barely felt ill. Manifestly unconcerned about her own health, she induced in her analyst the terror that she had been infected with a potentially lethal infection. In her state of compromised immunity and resistance to antibiotics, her analyst accepted her into treatment as a denial of her own mortality. The Donna she had taken into treatment was a healer. Together they were grandiose. If her analyst had disavowed the prospect of infection, so Donna had disavowed her vulnerable self: she had no aperture for infection, no infant self continuously in the process of dying.

Her analyst confronted Donna about Donna’s recurring infections and explained to her that she was immune-suppressed, although she did not have AIDS or cancer, she would provide Donna with a referral. Instead, Donna pursued a three-week treatment to cure her walking viral pneumonia. They continued their sessions via the phone. After three weeks Donna returned to in-person sessions. Although she felt conflicted about returning, she reported a sense of empowerment. She experienced feeling and sensation as she released her anger. It seemed that the two were functioning as analyst and patient. But her analyst refused to know that nothing was neat and that nothing was held in the containing parameters of their goodness.

From time to time, she continued to articulate anger at her analyst’s disruption of Donna’s treatment. Her analyst began to realize she had to rely on Donna’s accuracy and truthfulness when Donna stated she was not contagious. This began the analyst’s first encounter with real annihilation. “I did not feel as if I was relying on a patient for my life; I was relying on a patient for my life. If she was wrong, it could kill me.” Although her analyst did not, as of yet, experience her wanting to kill her, she rather experienced her as someone who was capable of casually killing her. Recalling her speaking with pseudo-concern of all the deadly infectious diseases she could contract in the hospice. Donna insinuated to her analyst, in not so uncertain terms, that this incident would not be the last. Her analyst realized she had refused to hear something Donna was struggling to tell her, that their danger was present and irremediable, that her hate was murderous and without cease; and that her analyst’s abandonment of her was infinite and had no conclusion. As a result, her analyst could not hear her metaphor of an infant-dying. Her analyst’s deafness was due to the fact that she required her own antithesis: a wall, solid, immune, and unbreachable. Donna required access, symbiosis, toxic permeability. Where her analyst was in search of endings, borders, and containers; Donna was interested in transmitting her toxic substance via infectious flus, colds, pneumonia and her analyst was criticized for not accepting it. As a result of this “split-off” communication, her analyst realized that Donna could be in another incubation period, and she would never know it until it was too late. Thus, her analyst could always be in the process of being murdered. When her analyst tried to leave Donna beyond the wall, voiceless, Donna would not remain silent beyond the wall. Donna began to insinuate that her analyst was delusional, malingering, and weak. Donna was strong. When her analyst spoke of Donna’s hatred toward her, she attributed it to her analyst’s madness. When her analyst spoke to her of her analyst’s abandonment of her and the pain of dependency, she attributed it to her analyst’s madness. As a result, Donna was lost in the foreclosure against her maternal symbolic. Donna had no feelings of love and tenderness toward her symbolic mother in the transference. Her message was clear; “Mother me or I’ll kill you!”

The Second Story Behind Donna’s Foreclosure

Donna’s analyst uncovered Donna’s mother was a single parent who spent long days locked in her own bedroom. As an infant, and as a toddler, Donna was left in pools of urine, in foul diapers with only scraps of food and no water. Each night Donna’s affectionate uncle would stop by. She would be briefly awoken to moments of human contact, and then, he would depart for long hours of silence. Disturbed by the neglect of this child, he entreated various relatives to care for Donna during the daytime. They did so inconsistently, and impersonally. When Donna was just past three years old, the uncle moved in and her mother disappeared altogether for long periods of treatment. In subsequent years, Donna’s mother lived with them. Her mother was withdrawn and socially humiliating, although never overtly abusive. As a teenager, Donna completely repudiated her mother as a psychotic embarrassment, identifying exclusively with her kind and self-sacrificing uncle. Her analyst now understood that Donna had a raging and abandoned infant self beneath her numb exterior and her analyst knew that she had become the mad and abandoning mother figure.

There were two memories Donna held in amusement. At age 10, she urinated in her mother’s tea, and had watched as her mother gagged while drinking it. Donna’s mother looked confused; Donna felt triumphant. At age 12, Donna left fresh excrement in a pile of her mother’s clean laundry, with similar sentiments. When her uncle discovered these episodes, he laughed and did nothing to stop her. In his laughter, this self-sacrificing uncle was transformed, momentarily, into a lively being. Because Donna could not turn to her own mother with her own dependent longings, nor could she reparatively “heal” her mother’s emotional illness. (*) But she could create a bond with her uncle and identify with him and restore him to an affective life through their mutual torment of the depressed mother. And so, her warm human rage at her mother’s abandonment became consolidated into a cold and remorseless cruelty, shedding light onto her lesbian sexual difficulties.

Through a psychoanalytic lens, Donna’s need and abandonment caused terrible pain and gave rise to a rage which then became cruelty. Donna’s infant self was likewise met with internal contempt and cruelty. Although Donna’s analyst knew that she could not be infected through casual neglect, but rather with sadistic intent. Donna chose to end treatment with a schizoid compromise. Citing a series of concrete impediments (fees, hours, insurance limitations), she indicated that continued sessions were not feasible. She did not, would not, attribute her termination to their shared mutual destructiveness. Donna’s need to be “properly” mothered and her analyst’s need for placing prohibitions on Donna for her “infectious toxicity.”

Conclusion

In the absence of the reparative death, survivors live in an abortive relation to reparative hunger. Those who retain bestial guilt and bestial memory survive in masochism and tend toward revictimization. In this masochism, the survivor sustains the condition of existential mindfulness, in which the ethical contradictions of survival cannot be dissociated or foreclosed. She cannot forget that mankind “is set apart while being a part; he is homeless, yet chained to the home he shares with all creatures . . . He is never free from the dichotomy of his existence: he cannot rid himself of his mind, even if he would want to; he cannot rid himself of his body as long as he is alive — and his body makes him want to be alive (Fromm, 1964, pg. 253).

And while she turns accusation and remembrance against the self, she retains an image of goodness. She exists in a nascent depressive subjectivity, in the potentiality of object-related concern and hatred.

This potentiality resides in the predicament of masochism. For the masochistic survivor has often found that her own bestial gesture was made by the perpetrator’s deadness, by his satisfaction and contempt. In such a context, an immoral act continues to be registered as immoral: the perpetrator’s very contempt consolidates the victim’s guilt and sense of otherness. As long as the survivor retains a sense of agency and remorse, some autonomous fragment of the survivor continues to live in reparative longing. And if she has had some opportunity to offer tenderness to other victims in their own abasement, she will retain the memory and the inspiration of goodness (see Todorov, 1996).

But for those like Donna for whom loss, guilt, and despair are void, survival is transmuted into the manic defense of cruelty and contempt (see Segal, 1964). Here, “The death fear of the ego is lessened by the killing, the sacrifice of the other; through the death of the other, one buys oneself free from the penalty of dying, of being killed” (Rank, 1936, p. 130). Such survivors exist in the condition of forgetfulness; they will neither remember their own transgression, nor will they register an accusation against their own oppressor. In such cruelty and forgetfulness, the existential problem of survival is foreclosed, and all conflict is silenced. The ethics of the mind and the survival of the body no longer live in an impossible, but authentic antagonism. The survivor does not want death for wanting life; she wants another’s moral abasement.

If the good, masochistic survivor locates her nascent goodness in the interpersonal conditions of her trauma, so the cruel survivor likewise locates the origins of her cruelty.

In the minds of victims of malignant trauma turned perpetrator, where there was either schizoid deadness or murderous chaos within the perpetrator, there is now warmth, and apparently benign communion with the victim. The perpetrator is manifestly restored to “sanity” by the victim’s inhuman act. Now survival, ethical concern, reparative longings, and agency suddenly appear coextensive, where they have been in existential conflict: the victim can be “good” and nonetheless take manic flight from the memory of annihilation and despair. Reparative and manic defenses collapse into one another in a labyrinth of defensive sadism. One “loves” through the restoration of one’s perpetrator; one “loves” through the denial of pain and of one’s own history; one “loves” through the torture of another. In a modified sense, this dynamism is operative in Donna’s family system: she brings her depressed uncle to life by tormenting the mother, even as she consolidates her attachment to him as her only available object. Such processes may underlie what Lifton (1986) describes as the “healing-killing paradox” of warfare and genocidal culture, wherein one is encouraged to kill in order to “heal” one’s own damaged or endangered community. Once immersed in the “healing-killing paradox,” one experiences no moral transgression; one need not want death for wanting life. One need only inflict death. And so, the reproduction of evil locates its endgame (Grand, 2000, pg. 112–114).

(*) Since Donna’s sexual orientation is foreclosed against the opposite sex (paternal symbolic), this makes me wonder about the extent of early childhood abuse and neglect plays on sexual orientation in the development of homosexuality. Since the psychic foreclosure against same-sex parent (maternal symbolic) is also present, it makes one wonder about how people creatively endeavor to recuperate the lost treasures of childhood such as the recuperation of “lost objects” and how they creatively devise ways to possess adequate maternal care and maternal love.

Primary Sources:

First Do No Harm: The Paradoxical Encounters of psychoanalysis, warmaking, and resistance. (Adrienne Harris and Steven Botticelli, editors). New York. Routledge. Relational Perspective Books, Volume 45.

Sue Grand. (2000). The Reproduction of Evil: A clinical and cultural perspective. Hillsdale, NJU. The Analytic Press. Opening quote, Chapter 3, “Child Abuse and the Problem of Knowing History.” Other source related material included from Chapter 5, “Malignance and the Bestiality of Survival,” (pg. 101–114).

Other References:

Segal, H. (1964). Introduction to the works of Melanie Klein. New York. Basic Books.

Rank, O. (1936). Will Therapy and Truth and Reality. New York. Knopf.

Laing, R.D. (1967). The politics of experience and the bird of paradise. Harmondsworth, UK: Penguin.

Guntrip, H. (1971). Psychoanalytic Theory, Therapy and the Self. New York. Basic Books.

Fromm, E. (1964). The Heart of Man: Its Genius for Good and Evil. New York. Harper & Row.

Todorov, T. (1996). Facing the Extreme: Moral Life in the Concentration Camp. New York. Metropolitan Books.

Lifton, R.J. (1986). The Nazi Doctors. New York. Basic Books.

Vulnerability, War, and the Female Pregnant Body in Psychoanalysis: A Diary of Wireless Electronic Assault Torture

“The hope that humans will one day stand in solidarity with each other in regards to their shared human condition of precarious vulnerability ushering in a unified effort to end the human need for war.”

Psychoanalysts are sometimes involved with formulating the rationales for war. Their special area of expertise, however, was and remains motivation. To find the answers to the questions, “How can a man be motivated to kill and be killed for his country? How could their parents and fellow citizens tolerate their deaths? How could free men and women be induced to kill and maim their fellow humans? What made democratic wars acceptable? These questions lie at the heart of paradoxical encounters of psychoanalysis. How can any country promote and make war acceptable when there exist laws within civilized society that forbid murder, criminal battery, torture, cruelty to animals, child abuse, child murder, femicide, parricide, feticide, etc? When we know the only way to advance ourselves further in human development means the eradication of war? I ask these questions knowing full well that includes questions like “Should abortion be legal?” Is not abortion a war waged by women on their unborn children? It would seem, that killing has becomes a convenience to man when his situation becomes too uncomfortable thanks to the advancements of medicine and technology. A convenience that would seem to reduce man to an unconscionable state of existence that of wild animal and beast.

The Female Pregnant Body in Psychoanalysis

Pregnancy is the most vulnerable position a woman can place herself in and women as well as men fear it (Holmes, 2013). The same revelations discovered by psychoanalysts pertaining to the reasons for war were not innate human aggressive drives, but rather that of human vulnerabilities (Zaretsky, 2010). Woman are placed in a weakened position, for several years, once motherhood is realized as their ultimate outcome and destiny. Men as well are placed in weakened position at the moment they become fathers. Women become a dependent with a dependent and men, as well as many women too, are burdened with the excess of financial responsibility to care for these newly acquired family members.

The fear of passivity in pregnancy poses an unconscious fear for women that makes the presentation of pregnancy seem like a fear against conscription and the draft peculiar to motherhood (nonwage earning status of domesticity). The fear of being caught unprepared and vulnerable becomes the unconscious motivation for abortion. Freud noted the human tendency towards anything that threatens to reveal one’s vulnerability would result in more aggression not less. Thus, human vulnerability lie at the heart of human violence. Freud’s postulation on shell shock is telling in regard to the female psyche. Although, as a man, he could not realize it at the time. Abortion is an attempt to master the experience of passivity in the trenches (nine months of pregnancy followed by the harrowing experience of childbirth). Freud wrote regarding shell shock, the ego in defense of itself is the libido whose demands seem to it to be menacing (Freud, 1920). The woman’s ego, defending itself against the experience of helplessness in the face of the possible culmination of excitation of childbirth cannot be managed by the normal workings of the pleasure principle (ie; fantasy). In other words, some women’s egos at the time of pregnancy fear passivity and being caught unprepared; where their egos at the time of pregnancy prefer the active, masculine role of being “prepared for the fight against masculine oppression” stand in high risk of seeking abortion.

I contend, through my reading and acquired knowledge in feminism on female pregnant bodies, that some women defend against this fear in fantasies that allow them to become pregnant and enter the precarious state of possible death known as labor and delivery. While other women do not (Balsam, 2012). If a state is going to outlaw abortion, then the state should offer psychotherapeutic services to help these women manage the fear of becoming vulnerable should they decide to keep their pregnancy. How can states take control of female flesh, via the law, without adequately providing psychotherapeutic services for the women who may be traumatically impacted by their pregnancies? Freud wrote about the fragility and defensiveness of the ego regarding war in Beyond the Pleasure Principle (1920) and, believed at the time, the sexual symbolism tied closely to war rooted in Romanticism was at its end. Freud felt that the sexual symbolism was virtually identical to war and the Romanticism tied to it was weakening and dying. I can’t help but feel it is the same for childbearing in today’s modern and contemporary world. Romanticism elicits images of fantasy that work in the minds of little girls that allow them to imagine their own future pregnancies as mothers when women of childbearing age (ie: female pregnant bodies) enter their field of object relations. This psychological arrangement is known as “positive female pregnant body experiences,” but may not be a “positive” experience for all little girls.

“[As psychoanalysis]… highlighting psychological vulnerability …helped foreground the significance of economic and material vulnerability … analysts … urged teachers and parents to reflect rather than be angry (Zaretsky, 2010; pg. 184).”

To further comment on symbolism and fantasy, let’s discuss how masculine and feminine images reflect the stark contrast between male’s phallic superiority (the possession of an erect penis) and women’s phallic superiority (possession of an erect bulging belly of pregnancy) fair in the modern psychic consciousness of mass society. If, the extension of the male phallus, through erect largeness (the bulging erect penis) extended into the woman, of his choice via sexual intercourse, results in the female’s pregnant bulging erection of a belly, why has female largeness not been considered an aspect of strength and domination in terms of her possessed femininity and ultimate destiny? Why is the female pregnant body associated with oppression, weakness, disfigurement when in all actuality it is her highest achieved potential with regards to female development? Has her destiny not been realized? In addition, women who are overweight are considered “weak,” “inferior,” and “not in control of their appetites” where the aesthetic of the slender, lithe, athletic physique is absent in the female form, which, in my opinion represents the unconscious desire for a masculine idealized phallus, represents the splitting of the maternal object into its “bad” parts. This wished for aesthetic is sought after by women willing to risk death in surgical procedures and in the consumption of risky “miracle diet drug” to overcome the narcissistic blow of contemporary modern-day living (poor diet) and to defy the aging process and fend off disintegration anxiety. What happens when the wished for fantasy of the female narcissist is bent on seeing her Object-other humiliated by excess weight gain and a desire to interrupt graceful aging? I’ll follow next with Romanticism in political propaganda and in contrast black propaganda smear campaigns. Both are effective in recruiting followers to their respective cults.

Switching Gears To The Political Propaganda of War

In January 1941, Franklin D. Roosevelt delivered to congress his “Four Freedoms” speech following the end of World War II. His speech stressed the importance of the freedom of speech, the freedom of religion, the freedom from fear, and the freedom from want and resonated respectively with disarmament and social-democratic reform. This starkly contrasts with the current gang/mafia appeals to which I find myself caught in. The gang/mafia appeals to individual self-interest of personalized capitalistic pursuits to deny, degrade, destroy, a perceived threat causing the narcissist disintegration anxiety. That somehow, in his/her heightened psychological state of vulnerability, the “fundamental ideals and values of his culture have become threatened by a perceived enemy from within (or without for that matter).” This perceived “indifference to personal and family ties,” “lack of commitment to the extended family,” “lack of loyalty to aging parents’ needs,” “to friends and neighbors.” In short, propagandized the threat on “American way of life” so beautifully depicted and fantasized by Norman Rockwell paintings, yet the fantasy being entertained by the narcissist is the inversion of truth (a black propaganda campaign) through direct wireless electronic assault torture on the target to achieve the degradation of the very behaviors that contribute to the Norman Rockwell “American way of life.” The ideas that Rockwell depicted in simple everyday scenes, mowing the lawn, attending town meetings, tending the garden, Thanksgiving Day, Christmas, parents cooking in the kitchen a meal for their children, husband and wife tucking their children in at night, all aiming at democratic ideals and values of American culture, in terms everybody can understand. Rockwell linked them directly to a set of “intimate family and neighborly relations permeated by ‘an ethic of care.’” These ideals are in stark contrast to the people carrying out wireless electronic assault torture known as Electronic Harassment. Electronic harassment “is not an ethic of care.” Norman Rockwell, like Franklin D. Roosevelt, used these images and symbols as a rallying cry for the reason for men and women to go to war against an enemy that threatened the fundamental values and ethics of American living, as if to say, “This is what we are fighting for!” But it is the narcissist who is in direct conflict with these very ideals and seeks to destroy them in their object relational world because they threaten the narcissist’s superior opinion of him/herself. In short, annihilation of the competition in mafia terms requires a maiming of the enemies’ capabilities. Wireless electronic assault torture and Electronic Harassment “is not an aesthetic of American care!” Furthermore, it is not an aesthetic to the American way of life!

It needs to be made clear, these ideal representation of the “American way of life” put forth by Norman Rockwell and Franklin D. Roosevelt are the form Romanticism takes in fantasy of “perfect nuclear family values” which is misleading because no one lives a “perfect American life.” Again, the wireless electronic assault torture splits the Object-other into perceived “badness”, the kind of “badness” that renders the object to the position of least threatening terms, a position which will bolster the narcissist’s high opinion and image of him/herself that follows a calculated move towards omnipotent superiority, in a castration phantasy turned into reality. This psychoanalytic theory makes full use of Freud’s initial insight into “the preference for the active masculine role (active/dynamic/superior) over the feminine passive role (inactive/static/inferior). That is the child’s wish to possess father’s penis and, to that extent, relegates mommy’s castrated status to passive inferiority. It is the common behavior among many women and men, of idealizing father’s wished for phallic superiority.

To connect how this relates, in particular to women, children and minority groups, consider economist Leland Gordon explaining the concept of democracy in 1943;

“The concept of democracy includes our economic as well as our political life … Although you may never have thought of it the concept of representative government in our economic life includes your freedom as a consumer to choose whatever you wish in the way of economic goods or services to satisfy our wants. To satisfy such fundamental freedoms as freedom of worship, freedom of speech, freedom of assembly, should be added economic freedom of choice (Zaretsky, 2010).”

The economic freedom of choice is simply not granted to everyone, especially women and those minorities situated in the lower classes lacking higher educational opportunities. Thus, the ability to achieve these fundamental American values become stressed in certain minority groups which promotes resentments and hostilities towards the upper classes and those possessing more “elite status.”

For Freud, the internal world was dominated by conflicts over authority; for Melenie Klein it was dominated by responsibility to particular others to whom one had incurred obligations, not because one found themselves generically human as in Kant philosophy, but because one had found oneself in specific relations and circumstances. For Freud, the moral core of a person was formed in conflicts deriving from the “laws” that constitute our humanity, such as the incest taboo; for Klein, in contrast, the core conflicts reflect frustrations in obtaining basic needs such as milk or attention, from immediate others and in the context of real or imagined rivals or enemies (siblings/class mates/cousins/relatives). Kleinian orientation toward personal life represented an ethic, a feminine alternative to Freud, as an ethic of care instead of an ethic of justice. Thus, the need to exact revenge on a perceived threat that might threaten a person’s own sense of superiority sheds light on the Freudian desire to be “father’s potent penis” embodied in the wireless electronic assault torture or a reflection of inadequate maternal care by a non-responsive female object. (In short, annihilation of that which threatens from without). Thus, the Kleinian circle encompasses women, not all women, but a circle of certain women that elaborates the ethic of care in relationships; mother-daughter, mother-son, and sister-sister.

Devising Rules and Norms: Wireless Electronic Assault Torture Contributing to A Cultural Ethos

On final note, I can’t help but feel wireless electronic assault torture is a lot like a fighter developing his arsenal of “kicks” and “strikes.” What exactly are the rules and norms for electronic torture? Rules matter because they structure our interactions and relationships. But rules also matter because they contribute to the creation of culture. But what happens when the rules become perverted? When the rules are manipulated to make another, or rather, reduce another subject to a “beat down” for purely narcissistic satisfaction? Let’s consider how rules and norms play out in the politics of sex, sports, and injury:

“Cultural values and beliefs become embedded in rules, while simultaneously rules are purposely crafted to create and to symbolize a culture of the group. In this case, how people define and “do” consent emerges from its own language, rituals, institutions, and rules. Looking at the rules of consent reveals to what degree consent matters, what role it plays in the activities of its members, and to what extent people become incentivized to learn the rules.

Within BDSM, consent becomes the prevailing narrative centered on reaching a subjectively meaningful agreement by individual participants interest in giving and receiving pain. Suffice it to say, I am not interested in receiving or even giving graduated levels of pain. In BDSM, practitioners are solely responsible for crafting rules for their erotic encounters. No authority devises the rules, so they must rely on themselves and the consent of their partners to differentiate acts of pleasure from acts of violence. Within the community, knowledge of the rules delineates insiders from outsiders. A fairly institutionalized framework operating within the community mandates a “certain level of communication” and disclosure among members. Those unwilling to learn and play by the cultural rules are not considered upstanding citizens.

The rules of MMA create a culture in which explicit consent becomes implicit and less important to the fighting itself. Fighters are merely subjects to the rule-making authority — In this case, the state — an authority that does not participate in the fights. State athletic commission dictates the terms concerning who can fight, where they can fight, and how they can fight. A fighter’s power to negotiate the rules he will consent to is limited to stepping into the Octagon and choosing to fight or not. A fighter then focuses his energy on learning the techniques of the sport, maximizing the few opportunities he has over his own actions. Accordingly, learning how to kick and punch becomes primary; learning fight rules comes gradually through socialization.

Beyond involvement in how rules are constructed and learned, the presence or absence of an authority influences the level of group memberships’ investment in each other. BDSM practitioners are vested with rule-making authority for their scenes, and therefore have considerable incentive to clear to their partners and themselves. More broadly, “the community itself places great emphasis on rule-abiding behavior,” which creates more incentive for practitioners of BDSM to know and follow the foundational rules of the group. MMA fighters have the luxury of a rules system that requires referees to enforce the rules. They know that if they commit a foul, or break a rule, someone will intervene and penalize the offender. Since fighting is inherently competitive, fighters have little incentive to be accountable to their opponents. Fighters’ investment to learn the rules and to their fellow participants predicts whether rules are followed; the presence of rules may matter, but adherence to them may vary greatly (Weinberg, 2016; pg. 61–62).”

Sources:

Rosemary Balsam. (2012) Women’s Bodies in Psychoanalysis. New York. Routledge.

First Do No Harm: The paradoxical encounters of psychoanalysis, warmaking, and resistance. (2010) Adrienne Harris and Steven Botticelli (editors). New York. Routledge. Chapter 9, Psychoanalysis, vulnerability, and war by Eli Zaretsky (pg. 177–200).

Sigmund Freud. (1920) Beyond the Pleasure Principle (SE 18, pp. 7–64). In J. Strachey (Ed. & Trans.), The standard edition of the complete psychological works of Sigmund Freud. London. Hogarth Press.

Lucy Holmes. (2013) Wrestling with Destiny: The promise of psychoanalysis. New York. Routledge.

Amber Jacobs. (2007) On Matricide: Myth, Psychoanalysis, and the Law of the Mother. New York. Columbia University Press.

Melanie Klein. (1988) Envy and Gratitude and Other Works: 1946–1963. London. Virago

Melanie Klein. (1988). Love, Guilt, and Reparation and Other Works: 1921–1945. London. Virago.

Melanie Klein. (1997) The Psychology of Children. London. Vintage.

Jill Weinberg. (2016). Consensual Violence: Sex, Sports, and The Politics of Injury. Oakland, California. University of California Press.

Analyzing Game Theory: Theology’s Belief in God and Wireless Electronic Assault Torture’s Invitation to Meet Him

In the game of chess, the King is always protected.

“There are times when visceral encounters seem most acute in the suffering body. And so, child [victim-cum-perpetrator] may seek the missing parental other through the infliction of bodily suffering” (see also Kreegman, 1987; Grand, 2000, p. 25).

In the manifestation of similar symptoms across multiple case studies of genocide survivors, there has been observed malignant acts of sexual trespass. These survivors seek out the absent parental object through sexual violations of surrogate victims. Men who seek their absent mother (or other absent female relative) in what Frankel (1998, discussing Ferenczi) calls “objectless sensation:” A suffering body void of words and human comfort. To seek the parent through the parent’s pain through object surrogacy is a recognition that genocidal annihilation was not an experience of the mind: but rather that genocidal pain was of the senses.

“In massive psychic trauma, the body functions as death’s wordless scribe, encoding “region after region of nullity” (Eigen, 1996) in bodily symptoms, acts, and sensations (Grand, 2000, pg. 25–26).”

As it pertains to language, be careful here regarding this point of symptomology. This is a precarious space to traverse in philosophical linguistics terms because the wireless electronic assault torture operates in a very malevolent way and seeks the inversion of truth through plausible denial. By denying its own malevolent behavior by masquerading the victims as the “paranoid” individual through citing their somatic bodily sensations that appear as symptoms from wireless electronic assault torture. Symptoms, those with “medical authority or psychiatric authority” claim are rooted in the victim’s adverse infantile bodily senses, states that reach the intolerable: starvation, cold, exhaustion, heat, invasive sexual sensations. When this happens in “treatment” it registers as a form of perspecticide! When this happens in “treatment” it may not be the patient who is suffering the manifestations of somatic trauma. Rather, it is the child-victim-cum-adult-peprpetrator trying to seek out the absent parent, His ‘object-other’ from his traumatic childhood through the infliction of bodily suffering onto his victims via wireless electronic assault torture. This behavior is commonly seen in clinical cases of genocide survivors who, in their adult lives, carry out sexual transgressions like rape and molestation. Sexual transgressions operate to resurrect their silent, muted history of past violation that was previously “unknowable.” Through the infliction of pain in the ‘object-other’ the victim-cum-perpetrator shares his catastrophic loneliness with his victims.

We need to define pain and to comprehend its connection. Besides pain itself, there are other averse bodily states that reach the intolerable. Like I have stated previously, starvation, cold, exhaustion, heat, invasive sexual sensations. When these states are inflicted by another, when the victim’s agency is extinguished, and there is neither escape nor any possibility of human appeal, these states may be considered under the rubic of ‘pain’. Indeed, they often become pain, or accompany it (Grand, 2000, p. 26–27). Thus the child attempts to meet his absent/missing parent in the intimate specificity of bodily torment. Unwittingly, “this child knows that the ego is ultimately denied from bodily sensations, chiefly from those that spring from the surface of the body” (Freud, 1923). He knows that the collapse of his ego was likewise located in bodily sensation. To find the parent’s traumatized selves, this son reaches into and beyond their bodily degradation (Grand, 2000, p. 26).

“One man uses his power over another to crush his individuality, his dignity, his capacity to feel deeply (to feel joy, love, and even hate); and … to stifle the victim’s use of his mind — his capacity to think rationally and to test reality.” ~Leonard Shengold, Soul Murder (1991)

“The methods of establishing control over another person are based upon the systematic, repetitive infliction of psychic trauma. They are the organized techniques of disempowerment and disconnection.” ~Judith Herman, Trauma and Recovery, (1992)

The suffering body self is a vanishing body self that cannot be seen. Like all bodily life and experience it is not knowable outside the matrix of human interaction and symbolization (Harris, 1998). As Scarry (1985) notes, all pain (not just that of malignant trauma) is without meaning or interpersonal referent; it is void of meaning, and is not of or for anything. Pain, like other forms of non-linguistic experience, is inconsistent with reflection, can never enter a reflective consciousness at all (Stern, 1997).

Yet another area of ambiguity in the narrative of targeted individuals suffering wireless electronic assault torture, and to which those who claim “authoritative knowledge in medicine” or some other area of expertise, attempt to conspire and collude with the perpetration of the malevolence to further obfuscate and distort truth is referenced here. Consider “Pain’s Paradox.”

“Pain is the most autistic and immediate of all human experiences, and yet it refuses the mutuality of emphatic conduction. Even with the greatest effort to grasp another’s pain, Scarry argues that the pain of another is,

“Vaguely alarming yet unreal, laden with consequence yet evaporating before the mind … pain comes unsharably into our midst as at once that which cannot be denied and that which cannot be confirmed … to have great pain is to have certainty, to hear that another person has pain is to have doubt (Scarry, 1985; Grand, 2000, p. 27)

This is the paradox of pain. Although it defies mutual knowledge, although it seeks (and sometimes finds) its own dissociative disappearance, aversive sensation can appear as the absolute antagonist to alienated living. This pain is not silent. Pain screams and moans and writhes through the body. As such, the experience of pain is not dulled by those platitudes which are civilization: in its visceral alertness, pain disrupts the torpor of “language rules” and denials. As such, it closes what Harris (1998) calls the hallowed split between word and deed, it forces denial to succumb to that absolute knowing that exists outside of linguistic knowledge. Whatever torture is called, whatever “principle” is used for its justification, the victim’s body registers the elemental truth of violation. And that truth is, the person carrying out the wireless electronic assault torture, assumes the role of God in the victim’s life. The dynamism of human existence is littered with mutual elaborations and confabulations of that which are absent from trauma narratives. Both benign [such as homosexuality] and malignant bodily enactments engage the child/self which is absent. They are attempts to provide, “a great relation … which throws a bridge from self-being to self-being across the abyss of dread of the universe” (Buber, 1923). Benign enactments sustain a vision of the absent other as a potential self-being. In malignant enactments, the perpetrator senses that the other must be found and cannot be found, because death itself has already consumed her. “No one can take the other’s death from him” (Heidegger, 1962): in that truth, in malignant bodily enactments, the bridge from self-being to self-being falls away (Grand, 2000, p. 26).

The infliction of torture has turned many believers in God away from their faith. Steven Brams, in his book, “Game Theory and the Humanities” argues that when looking for rational belief in the existence of God, a belief need not be true or even verifiable to be rational if it satisfies certain psychological or emotional needs of a person (Brams, 2012, p. 71). Thus, when torture is carried out or inflicted by someone against another, to dissuade that person of their religious faith in God, well, this is the form the reproduction of evil assumes. It is MALEVOLENT!

In considering Brams’ discussion related to the subjective question: “Is it rational to believe in the existence of God — and, thereby, search for evidence or even be concerned?”Brams considers Blaise Pascal’s decision-theoretic. He does not assume we play games with God, in which God actively chooses strategies. Instead, he supposes that each person makes a calculation about whether or not believing in God in an uncertain world is justified (Landsberg, 1971; Rescher, 1985; Chimenti, 1990; Jordan, 2006).

If you consider “Pain’s Paradox” in techniques of mind control and torture, the only thing that can be certain in an uncertain world is pain! To have pain is to have certainty. To have pain signifies a riveting being-in-the-present; a radical alertness in extremity. If aversive pain is the absolute antagonist to alienated living, then the perpetration of wireless electronic assault torture onto another appears to be the recapitulation and re-enactment of someone’s past trauma with catastrophic loneliness accompanied by alienation and isolation. Because the nature of the technology being used against victims seeks to immobilize and control a person’s social interactions through the infliction of pain, and where Brams considered the choice of whether or not the belief in God in an uncertain world was a rational choice, he did say it was a choice made in a one-person game. However, Brams goes on to suggest that the “Search Decision” for the existence of God becomes more like a game, if God or the “Superior Being” can influence the choice of a state of nature. Starting from the agnostic assumption stated in no. 223 of Pensee (Pascal, 1670/1950) that “if there is a God … we are incapable of knowing what He is, or whether He is,” and “reason can settle nothing here … a game[!] is on. In this game there are two possible states of nature:

1. God exists: One enjoys an eternity of bliss (infinite reward).

2. God does not exist: One’s belief is unjustified (“loss of nought”) or, at worst, one is chagrined for being fooled (finite penalty).

2(a). If one bets that state 2 (God does not exist) was true, but it turned out to be false, one would suffer an eternity of torment in Hell — a huge loss for not believing (e.g. a failed calculated bet that ends in an infinity of torment and torture)

Brams included a sub-notation 2(a) as a possible outcome but did not actually notate it as such in his book, but it is a possible outcome of the game.

So, let’s recap the nature of game theory in theology with Pascal’s theoretical assumption “if there is a God … we are incapable of knowing what He is, or whether He is,” and “reason can settle nothing here … a game is a foot!”, with Sue Grand’s discussion on “the allure of bodily cruelty” in survivors of genocide. Since the psychological constellation of the victim-cum-perpetrator is a possible malignant bodily enactment that engages the child/witness in an effort to make present that parental self which is absent through the infliction of bodily pain onto a surrogate ‘object-other.’ While at the same time, taking into consideration and analyzing “Pain’s Paradox” according to Sue Grand which states, “to have pain is to have certainty, and that pain signifies a riveting being-in-the-present, that also shares the shadows and obscurities of non-linguistic experience,” along side the “Schizoid Dilemma” which described by Laing (1960) is the “shattered self” of trauma that is suffused with death anxiety and the sense that there is no-self. Such personalities become pre-occupied with protection and concealment of their inner deadness. Other people become figures of hope and dread. The perpetrator wants to be known to another and it is through the survivor’s/perpetrator’s resurrection of their “shattered self,” in their loneliness and solitude and, at the same time, the “knowing” is unformulatable: it cannot be represented mutually in a linguistic narrative. Also tying into the last paradox, the “Annihilation Paradox” which states, “the need to be known continually meets the impossibility of being known. And the need to be known meets, as well, an inner refusal to be known. Much as another’s empathic understanding is critical for the survivor’s resurrection, so that very understanding threatens to renew the survivor’s annihilation. Any presumption of knowledge will eviscerate the truth of her catastrophic loneliness, collapsing the core of her traumatic identity. It must not be allowed to happen. It must be foreclosed upon.”

Thus we can draw a conclusion that wireless electronic assault torture of Targeted Individuals appears to be “a game between two or more people” because God or the “Superior Being” can influence the choice of a state of nature through its claim, “God doesn’t exist” the “Superior Being” asks the victim, “Where is your God now?” and “Who is going to come and save you?” In wireless electronic assault torture “the Superior Being issuing forth the torments, is incapable of being known by the victim as to what He is or whether He is.” And because victims are often selected because they have “untrained eyes.” Because “knowing him” cannot actually be done through physical meeting in a one-on-one or even “a linguistic conversation.” He is unformulatable in mutual terms. Thus, the survivor who becomes a perpetrator attempts to share his no-self by evacuating it into his victims. In both re-victimization and perpetration, there is a meeting which is no meeting in the execution itself. Much like the “experience of knowing God” or some other Superior Spiritual Being, a God-like deity, there is no actual “meeting.” Rather it is more of a metaphysical experience that transcend ordinary perceptions of one’s reality and delves into invisible concepts like “receiving the Holy Spirit” through a religious experience.

It is for this reason, the ambiguity of wireless electronic assault torture beguiles us and distorts Truth via the employment of metaphysical philosophy which discusses things outside the realm of reality and “knowable experiences.” Thus, the technology being employed by wireless electronic assault torture taps into the “unreal” or “unknowable” truth of metaphysics.

CONCLUSION

Our human history with its proclivity for systematic collusion and concealment of evil acts that manifests in “the appearance” and “disappearance” of evil, is an ongoing process that constantly re-discovers and disavowals the very presence of human malevolence. Systematically, the facts of evil seem to press toward communal knowledge just as some counter force undermines the emergence of such knowledge. This is also true for the evil being perpetrated on victims of wireless electronic assault torture by victim-cum-perpetrator’s (e.g. Targeted Individuals and the phenomenon of Electronic Harassment). What I have just discussed is its phenomenology. It would seem that the manifestation of cultural malevolent disavowal for the memory of evil, is a systematic process in which awakening alternates with obfuscation. Psychoanalytically speaking, the scary truth regarding this phenomenon is that this systematic enactment is a precise reflection of the survivor-perpetrator’s internal struggle between the desire to be known, the fear of being known, and the impossibility of being known. And it is a precise mirroring of developmental regression with its attendant loss of history and agency.

“What are the roots that clutch, what branches grow

Out of this stony rubbish? Son of man,

You cannot say, or guess, for you know only

A heap of broken images, where the sun beats,

And the dead tree gives no shelter, the crickets no relief,

And the dry stone no sound of water.

………….

I will show fear in a handful of dust” [Eliot, “The Wasteland, 1922]

SOURCES:

Grand, S. (2000). “The Reproduction of Evil: A clinical & cultural perspective.” Hillsdale, NJ. The Analytic Press. Chapter 2, “Loneliness and the Allure of Bodily Cruelty,” (p. 21–39).

“First Do No Harm: The paradoxical encounters of psychoanalysis, warmaking, and resistance.” (2010). Adrienne Harris and Steven Botticelli (eds.) New York. Routledge: Taylor & Francis Group. Chapter 13, “Notes on Mind Control: The malevolent uses of emotions as a dark mirror of the therapeutic process” by Ruth Stein.

Brams, Steven J. (2012). “Game Theory and the Humanities: Bridging two worlds.” Cambridge, Massachusetts. The MIT Press. Chapter 3, “Theology: Is it rational to believe in God?” (p. 69–92).

Capps, D. (2008). God Diagnosed with Narcissistic Personality Disorder. Pastoral Psychology, 58(2), 193–206.

OTHER SOURCES MENTIONS:

Laing, R.D. (1960). “The Divided Self.” New York. Penguin Books.

Kreegman, S. (1987). “Trauma in the family: Perspectives on the intergenerational transmission of violence.” IN: Psychological Trauma, ed. B.A. Van der Kolk. Washington, D.C.: American Psychiatric Press, pp. 127–152.

Frankel, J.B. (1998). ‘Ferenczi’s trauma theory.” IN: Amer. J. Psychoanal, 1:41–61.

Eigen, M. (1996). “Psychic Deadness.” Northvale, NJ: Aronson.

Freud, S. (1923). “The ego and the id.” Standard Edition, 19:3–68. London. Hogarth Press 1961.

Harris, A. (1998). “Psychic envelops and sonorous baths: Sitting the body in relational theory and clinical practice.” IN: Relational Perspectives on the Body, ed. L.Aron & F.S. Anderson. Hillsdale, NJ: The Analytic Press, p. 39–64.

Scarry, E. (1985). “The Body in Pain.” New York. Oxford University Press.

Buber, M. (1923). “I and Thou” Trans. W. Kaufman. New York. Charles Scribner’s Sons, 1970.

Heidegger, M. (1962). “Being and Time.” New York. Harper & Row.

Stern, D.B. (1997). “Unformulated Experience: From Dissociation to Imagination in Psychoanalysis.” Hillsdale, NJ: The Analytic Press.

Pascal, Blaise (1670/1950). Pensee. Trans. H.F. Stewart. New York. Pantheon.

Landberg, P.T. (1971) “Gambling on God.” In: Mind 80 (317):100–104.

Rescher, Nicholas (1985). “Pascal’s Wager: A Study of Practical Reasoning in Philosophical Theology.” South Bend. IN: University of Notre Dame Press.

Chimenti, Frank A. (1990). “Pascal’s Wager: A Decision-Theoretical Approach.” IN: Mathematics Magazine. 63 (5):321–325.

Jordan, Jeff. (2006). “Pascal’s Wager: Pragmatic Arguments and Belief in God.” Oxford, UK: Oxford University Press.

10 Cyber Crimes Used Against Women: Making a comparison to wireless electronic assault torture

Technology is making cyber crime against women more common place and causing significant problems for society and the worldwide economy. I want to briefly list them here and then briefly discuss how the phenomenon of Electronic Harassment and wireless electronic assault torture can be analyzed as a form of cyber crime. Since I am a female, I discuss my own form of female victimization and make note of the “female victim.” However, there is no need to think this experience is different for men. I am not a man, so I cannot say if it is the same or different. Also, some statistics indicate that more women suffer wireless electronic harassment then men. The top ten (10) cyber crimes perpetrated against women are:

Cyber Grooming — This is when an online predator befriends a female victim, wins over their trust and then take advantage of that trust.

Cyber Hacking — Cyber criminals usually target women, manipulating them to gain unauthorized access to their personal and sensitive information such as financial details, address, and private conversations.

Cyber Blackmail — cyber criminals surreptitiously seek sensitive information against a female victim and then threatens them with exposure to humiliate and shame if they the cyber criminals demands aren’t meet.

Cyber Pornography — Cyber criminals gain access to intimate images, videos, and stories without the actual consent of the female victim. This is a form of cyber exploitation that mostly happens with women.

Cyber Stalking — Cyber stalking involves keeping an eye on an individual’s social media accounts and their activities. This may impersonate online identity in order to harm reputation or relationships with your loved ones. Cyber stalking can be converted into hacking to gain access to the accounts after manipulating them to reveal their passwords.

Cyber Bullying — When a female victim is threatened, harassed, humiliated, embarrassed or otherwise targeted by another person using the Internet using interactive digital technologies or mobile phones is referred to as “Cyber-bullying.”

Cyber Defamation — Cyber-defamation is a serious problem for many women who often need support from mental health professionals. It happens when untrue and harmful things are said about them on the internet. This can make life difficult because it harms their reputation often leaving them with emotional damage.

Cyber Morphing — Cyber-morphing is altering or changing the pictures of the person into someone else using morphing tools available online. Women often suffer with emotional distress due to cyber-morphing as altering and misuse of their images are done without their consent. This can lead to severe reputational damage.

Hijacking and Impersonation — Women are often victims of online hijacking and impersonation where attackers take control of their social media and online accounts or create fake profiles. This can lead to the spread of false information damaging the victim’s reputation and can also be used for blackmailing.

DeepFakes — Deep fakes manipulate facial appearance through deep generative methods. Deep-Fakes leverage powerful techniques from machine learning and artificial intelligence to manipulate or generate visual and audio content that can more easily trick users. Women are more vulnerable to DeepFakes technology which can be used to fake content that appears genuine leading to reputational harm.

Comparison of the 10 Types of Cyber Crime to Wireless Electronic Assault Torture Known as Electronic Harassment

The physical and psychological sequelae of wireless electronic assault torture, also called Electronic Harassment as I have experienced them, share similar side effects to the shaming and reputational damage female victims of cyber crime endure. (Abbreviations: EA = Electronic Assault, EH = Electronic Harassment)

Wireless EA Grooming — One aspect of Wireless Electronic Assault Torture (EA’s) also called Electronic Harassment (EH) is its ability to induce states of sedation as well as states of alert wakefulness done through wireless EA stimulation. The brain works on two signals: one is chemical and the second is electrical. In analyzing my own experiences with these EA’s I have concluded one of the reasons it is being used on people is to change mood, perspective, personal choice, and even personality. This is done to exert control and domination over the individual. This satisfies the perpetrator’s lurking fears of personal differences in relation to the victim-Object. These are differences in direct conflict with the perpetrator’s own set of differences, whether it be gender, sexual, racial, professional, or a simple personality difference. How EA’s compares to online cyber crimes perpetrated against females: Wireless EA’s as a grooming medium are non-consensual and instantaneously executed from a distance, as asymmetrically medium utilizing technology in cyber/radio space with satellite/cellular and/or antenna technology, with possible multiple contributing parties in relation to the one victim (ie: ganging up or group bullying). It is done with anonymity and concealment of the contributing parties identities, anonymously. It is done with a lack of respect for personal borders of the victim as the violations penetrates the very private and intimate spaces of the female victim’s life (ie: genitals via wireless electronic stimulation, recorded personal conversations of relationships, and harms the victim’s mind via humiliation and shame). It also lack distinction because the symptomolgy wireless EA’s can induce in its victims can mimic other “diseased human states.” For example, wireless EA’s sedative states can induce disorientation and drowsiness that mimic alcoholic intoxication or some other neurological disease, while EA’s stimulation can induce wakefulness and insomnia.

Wireless EA Hacking — Another aspect of Wireless EA’s is in the field of “service security surveillance.” In my personal experience with this technology, my private conversations between myself, intimate lovers, family members, and even possibly my doctor’s conversation between myself have been broadcast for a certain “viewing audience” to hear in a form of clandestine eavesdropping. Who make up this “viewing/hearing audience” remains to be seen except that my very private and personal life is broadcast for viewer/listener scrutiny. Whether I am having sexual relations with a partner, masturbating in my own bed (unlike like my brothers, I never went blind for my sexual deviations), using the toilet, showering, eating, passing gas from gastrointestinal flus, it’s all open to the viewing/listening eyes of some concealed audience. How EA’s compares to online cyber crimes perpetrated against females: Wireless EA’s as a hacking medium are non-consenual and instantaneously executed from a distance, as an asymmetrical medium utilizing technology in cyber/radio space with satellite/cellular technology and/or antenna technology utilizing multiple contributing parties against the one victim (ie: ganging up or group bullying). It is done with anonymity and concealment of the contributing parties identities, anonymously. It is done with a lack of respect for personal borders of the victim as the violations penetrate the very private and intimate spaces of the female victims (ie: genitals via wireless electronic stimulation, recorded personal conversations of relationships, and harms the victim’s mind via humiliation and shame).

Wireless EA Blackmail — Although I have nothing to offer the cybercriminal who is surreptitiously gathering the sensitive information (audio/personal information) against my person-hood, the effects are similar to cyber blackmail in that it seeks to humiliate and shame me by exposing compromising audio of me (ie: farting, in sexual ecstasy of orgasm, urinating, chewing loudly like a cow, etc.) as none of my private moments are left unexposed. How EA’s compares to online cyber crimes perpetrated against females: Wireless EA’s as a blackmailing medium are executed non-consenual and instantaneously from a distance, as an asymmetrical medium utilizing technology in cyber/radio space with satellite/cellular technology and/or antenna technology utilizing multiple contributing parties against the one victim (ie: ganging up or group bullying). It is done with anonymity and concealment of the contributing parties identities, anonymously. It is done with a lack of respect for personal borders of the victim as the violations penetrate the very private and intimate spaces of the female victims (ie: genitals via wireless electronic stimulation, recorded personal conversations of relationships, and harms the victim’s mind via humiliation and shame).

Wireless EA Pornography — The only aspect of wireless EA’s use as a medium of pornography would be in the audio that is captured during periods of sexual intercourse and masturbation. Audio that could be used as DeepFake audio content or incorporated somehow into an actual pornographic video via a “voice over.” Also, the use of wireless EA’s to stimulate the female genitals to prompt the victim into sexual arousal for the perpetrator’s “listening pleasure.” How EA’s compares to online cyber crimes perpetrated against females: Wireless EA’s as a pornographic medium are executed non-consenually and instantaneously from a distance, as an asymmetrical medium utilizing technology in cyber/radio space with satellite/cellular technology and/or antenna technology utilizing multiple contributing parties against the one victim (ie: ganging up or group bullying). It is done with anonymity and concealment of the contributing parties identities, anonymously. It is done with a lack of respect for personal borders of the victim as the violations penetrate the very private and intimate spaces of the female victims personal life (ie: genitals via wireless electronic stimulation, recorded personal conversations of relationships, and harms the victim’s mind via humiliation and shame).

Wireless EA Stalking — The aspect of wireless EA stalking involves the constant “viewing/listening surveillance” of my personal private physical activities, the subsequent stalking of my online accounts which was converted into the hacking of my online email accounts and social media accounts to harm and violate the victim’s sense of safety and privacy. How EA’s compares to online cyber crimes perpetrated against females: Wireless EA’s as a stalking medium are non-consenual and instantaneously executed from a distance, as an asymmetrical medium utilizing technology in cyber/radio space with satellite/cellular technology and/or antenna technology utilizing multiple contributing parties against the one victim (ie: ganging up or group bullying). It is done with anonymity and concealment of the contributing parties identities, anonymously. It is done with a lack of respect for personal borders of the victim as the violations penetrate the very private and intimate spaces of the female victim’s life (ie: genitals via wireless electronic stimulation, recorded personal conversations of relationships, and harms the victim’s mind via humiliation and shame).

Wireless EA Bullying — As I have experienced this technology, wireless EA’s as a bullying medium use satellite/cellular and/or antenna technology to deliver electronic signals to threaten, harass, humiliate, embarrass, physically assault, mentally assault, or otherwise target female victims using either or radio/digital, mobile phone technologies an can be considered as a form of cyber bullying as it is done in the invisible space utilizing electromagnetic frequency and the physics of time and space. How EA’s compares to online cyber crimes perpetrated against females: Wireless EA’s as a bullying medium are non-consenual and executed instantaneously from a distance, as an asymmetrical medium utilizing technology in cyber/radio space with satellite/cellular technology and/or antenna technology utilizing multiple contributing parties against the one victim (ie: ganging up or group bullying). It is done with anonymity and concealment of the contributing parties identities, anonymously. It is done with a lack of respect for personal borders of the victim as the violations penetrate the very private and intimate spaces of the female victim’s life (ie: genitals via wireless electronic stimulation, recorded personal conversations of relationships, and harms the victim’s mind via humiliation and shame).

Wireless EA as Defamation — As I have experienced this technology, wireless EA’s as a medium for defamation of character happens when the wireless EA’s sedates or stimulates the female victim. For example, if wireless EA’s are used as a sedative medium to induce disorientation causing the female victim to become unbalanced and appear “intoxicated,” then the victim can be observed in a state that would make onlookers suspect she is intoxicated. On the other hand, if the wireless EA’s are used to stimulate the female victim thereby causing consecutive nights of sleeplessness and the female victim appears “tired and unkept,” this might cause onlookers to believe that she is“using street drugs” or suffering “mental illness.” When these states are induced by an invisible electromagnetic force unseen to the naked eye the viewing public can be decieved. How EA’s compares to online cyber crimes perpetrated against females: Wireless EA’s as a defamation medium are non-consenual and executed instantaneously from a distance, as an asymmetrical medium utilizing technology in cyber/radio space with satellite/cellular technology and/or antenna technology utilizing multiple contributing parties against the one victim (ie: ganging up or group bullying). It is done with anonymity and concealment of the contributing parties identities, anonymously. It is done with a lack of respect for personal borders of the victim as the violations penetrate the very private and intimate spaces of the female victim’s life (ie: genitals via wireless electronic stimulation, recorded personal conversations of relationships, and harms the victim’s mind via humiliation and shame).

Wireless EA as Morphing — Here is where it gets very interesting! Where cyber morphing technology only manipulates the pictures or voice of a person turning them into something that looks “disgusting,” “degenerate” or “over exaggerated”, the use of wireless EA’s as a morphing technology does actually work on the physical appearance of the person in their “actual reality” and not just in the “virtual world” of Internet platforms through fantasy. Long-term targeting via the use of wireless EA’s has the potential to make people eat more due to loss of happiness and joy, drink more due a lack of social relationships, and workout less due to the pain and suffering the wireless EA’s induce making walking, dancing, jogging, maintaining balance, etc. more difficult thereby causing the onset of weight gain. It also, like I previously stated, can make a person appear “intoxicated” and facilitate a fall or sustain injury via disorientation and loss of balance. Someone using EA’s against another person could potentially harm the victim, potentially fatally via the induction of suicide, due to the bullying and harassment this technology represents. How EA’s compares to online cyber crimes perpetrated against females: Wireless EA’s as a morphing medium are non-consenual and executed instantaneously from a distance, as an asymmetrical medium utilizing technology in cyber/radio space with satellite/cellular technology and/or antenna technology utilizing multiple contributing parties against the one victim (ie: ganging up or group bullying). It is done with anonymity and concealment of the contributing parties identities, anonymously. It is done with a lack of respect for personal borders of the victim as the violations penetrate the very private and intimate spaces of the female victim’s life by purposefully obstructing daily goal attainment, and as such undermines their confidence, induces humiliation and shame, and causes financial, social, and personal difficulties.

Wireless EA Hijacking — The hijacking of female victims is accomplished through wireless EA’s via the “groooming” aspect of cyber crime. In my personal experience with this technology, it is the female victim suffering from wireless EA induced pain and suffering causing the female victim to lose social contacts, familial contacts, as well as a loss of interest in hobbies such as daily routine exercise, thereby changing the female victim’s “associations.” The female victim is not herself, her personality has been evacuated and replaced with another personality that does not belong to her, in an attempt to control and dominate the victim’s choices. This is similar to how a drug addict’s personality is different from his/her sober self identity. Where in cyber grooming, charm and charisma might be used to influence and win over the victim’s trust, with wireless EA hijacking the person’s personality is commandeered against her will via wireless EA. How EA’s compares to online cyber crimes perpetrated against females: Wireless EA’s as a hijacking medium are non-consenual and are executed instantaneously from a distance, as an asymmetrical medium utilizing technology in cyber/radio space with satellite/cellular technology and/or antenna technology utilizing multiple contributing parties against the one victim (ie: ganging up or group bullying). It is done with anonymity and concealment of the contributing parties identities, anonymously. It is done with a lack of respect for personal borders of the victim and the victim’s rights as a U.S. citizen, as the violations penetrate the very private and intimate spaces of the female victim’s life by purposefully obstructing her mind’s use of her own unique personality, likes and dislikes, and personal choices. As such, the use of EA’s undermines her confidence, induces humiliation and shame, and causes financial, social, cognitive and personal difficulties.

Wireless EA as DeepFake — Where DeepFakes manipulate facial appearance through deep generative methods, the use of wireless EA as a form cyber stalking technology that leans on techniques of service security surveillance and eavesdropping technology to acquire audio data, audio data that might be manipulated by the use of machine learning and artificial intelligence to easily trick users. Women are more vulnerable to generated visual and audio content that can be used to fake the content, making the content appear genuine leading to reputational harm. We now have listening devices in our homes via our laptops (Cortana & Google), cell phones (Cortana & Google), Smart technology we speak to and are spoken to. How EA’s compares to online cyber crimes perpetrated against females: Wireless EA’s as DeepFake medium are non-consenual and instantaneously executed from a distance, as an asymmetrical medium utilizing technology in cyber/radio space with satellite/cellular technology and/or antenna technology utilizing multiple contributing parties against the one victim (ie: ganging up or group bullying). It is done with anonymity and concealment of the contributing parties identities, anonymously. It is done with a lack of respect for personal borders of the victim as the violations penetrate the very private and intimate spaces of the female victim’s life via the usurping of audio via radio broadcasting (ie: recorded personal conversations of relationships, and harms the victim’s mind via humiliation and shame).

Conclusion

Historical patterns of persecutions emerged as authoritative law enforcement approach to discipline and punish individuals for unlawful social behaviors, such as homosexuality and prostitution as well as non-complaint religious defectors of specific time periods. Modern patterns of persecution have now emerged and transformed into remote wireless electronic assault torture, various cyber crimes such as ransomware attacks and online sex crimes against females that appear to be a form of “social discipline” and “grooming techniques” to discipline and punish behavior as well as the emergence of mass random gun violence. In fact, the phenomenon of wireless Electronic Harassment share five (5) similar vulnerabilities with most, if not all, cyber security threats: Instantaneous Action From A Distance, An Asymmetrical Medium, Anonymity and Concealment, Lack of Borders, and A Lack of Distinction.

I’m a white female who identifies as a heterosexual with a homosexual fetish (bi-sexual). I live at, or below the poverty line as I have relatively no income. I am on social services from my local board of social services; Food stamps (only/no welfare) and clinical healthcare. Is this white racism, homophobia, sexism, homeless hate, or am I the victim of white supremacist’s hate for my “non-valuable,” “worthless,” “get a job” group status? Why am I being targeted with wireless Electronic Harassment? This is not just remote wireless electronic assault torture to my brain and body, but also online harassment and hacking of various personal email accounts and social media platforms.

Yet more patterns of modern-day persecutions have included, but are not limited to, the following:

Dylann Roof, the Charleston Emanuel African Methodist Episcopal Church shooter (black hate crime);

Robert Bowers, the Pittsburgh L’Simcha Congregation synagogue shooter (antisemitic hate crime);

Omar Mateen, the Pulse shooter at the Orlando gay night club (gay hate crime);

Robert Aaron Long, the shooter at several Atlanta massage parlors (female hate crime);

Patrick Wood Crusius, the shooter at a Walmart in El Paso (Spanish ethnic hate crime).

Sources:

Top 10 Cyber Crime against Women

“The 5 Vulnerabilities of Cyber Security That Are Shared with Wireless Electronic Physical Assaults.” Proclivity’s Principle Wisdom.Medium.com. Published March 27, 2024.

https://proclivitysprinciplewisdom.medium.com/the-5-vulnerabilities-of-cyber-security-that-are-shared-with-wireless-electronic-physical-assaults-fbb5e7b687a6

Crompton, Louis. (2003). Homosexuality and Civilization. Cambridge, Massachusetts. The Belknap Press of Harvard University Press.