Big Brother or Black Brother? A psychoanalytic investigation of alliance parturition function and foreclosure and what that might tell us about human psychopathology

‘Big Brother’ Fans Are Accusing the Show of Racism — Has a Black Person Ever Won?

A significant portion of this writing came from Amber Jacobs’ 2007 book, On Matricide: Myth, Psychoanalysis, and the Law of the Mother. New York. Columbia University Press and is listed in the sources below. But first, let me start off with a brief discussion about the psychoanalytic roots of targeting and my personal experience being a targeted individual.

I am a targeted individual (TI). The last time I was sent to a psychic ward, which was on June 14, 2021, the psychiatrist assigned to my case was Dr. Shamilov who explicitly stated to me that “it was not my mother who was doing this to me.” First, I have to go on a bunch of assumptions here. Assuming of course that what Dr. Shamilov was talking about is the gang stalking with electronic targeted physical assaults and psychotronic torture I am experiencing. And then, assuming that somehow the psychiatric community is involved based on the fact that an authority in the psychiatric community, a medical doctor, knows what my personal case of gang stalking with electronic targeted physical assaults and psychotronic torture is all about. The next assumption is that this phenomenon is about experimental medical technology that manipulates the human brain or the authorities have uncovered my perpetrators.

Next, in this line of hypothesis, is stating the psychoanalytic truths that uncover the fundamental wrongful intent in the practice of gang stalking with electronic targeted physical assaults and psychotronic torture. This phenomenon eerily points to the indexical sign of incorporation as the means by which what is desired and envied is appropriated and taken to be one’s own. The psychopathological defense function of incorporation has a myth that is used to better understand its reason, causes, and purpose, like Freud’s Oedipus, in Greek mythology. This myth is known as the incorporation of Metis by Zeus. This myth, similar to Freud’s Oedipus, helps us to understand psychopathology. And it goes like this, Zeus swallows whole the pregnant body of his wife Metis. Then, Zeus and Metis’ fully formed fetus springs forth from the head of Zeus. To understand this myth, we analyze the narrative content of what is happening. I have stated one of the things that is happening is Incorporation. Incorporation of the mother and her subsequent disappearance/destruction form the process by which Zeus establishes his power. With the incorporation/swallowing/consuming of the pregnant mother. Zeus not only achieves the appropriation of the female reproductive capacity together with the “wisdom” of Metis, his wife but also effectively swallows and obliterates the mother-daughter relationship. Here, if we delve further, we uncover that Zeus himself possesses anxieties regarding his own mother. But how can that be? Zeus is the ultimate creator. He doesn’t have a mother and thereby debunks the entire system of an omnipotent fatherly diety and religion itself.

To further analyze, since the mother-daughter relationship has been destroyed with the disappearance/destruction of Metis, the fact that she has been swallowed whole into the belly of Zeus expresses Zeus now has infantilized Metis. Metis has now taken on the position of the fetus inside the male womb/brain. The appropriation gestation achieves the fusion of the mother into the daughter with the final product being Athena. Through his incorporation of Metis, Athena is born the motherless daughter, who will never become a mother herself but will remain a virgin daughter forever: an asexual, aggressive virgin, veiled, armed, synthetic, all artifice, seduction, and defense, a femininity created from the mind of Father Zeus. We can certainly come to understand how this explains some creative perversion of lesbian/transgender sexual/gender roles. But lesbians, nor do transgender people, do not normally pose a threat to the larger social order we live in. However, in the minds of some, unconscious fears surround gay and lesbian sexual orientations and these individuals are cast as phantoms, spirits, ghosts that frighten and threaten to annihilate us.

The myth of Zeus’ parturition functions to foreclose the question of the scar of the navel (belly button)the one indelible mark of the connection to and disconnection from the original maternal body. Athena becomes the precious proof that the father is the prime author of identity. She will represent this grandiose logic/phantasy and devote her work to endorsing and institutionalizing it as law in her court of justice, as dramatized in the Oresteia. Unaware of the story of her own mother, Athena will condemn Clytemnestra and declare that the mother will not be mourned. The murdered mother will signify no loss, and Athena’s culture will collectively deny that there has been any loss at all. It will become a buried loss that cannot be mourned, experienced, or represented. The name of Metis is shrouded in silence along with the eradication of the navel as a symbolic mark of the generative link between offspring and mother. Eradication of Metis via the incorporation defensive function sustains the parthenogenetic phantasy on which Zeus’ order is based. Athena, as Zeus’ perfect abstraction, represents the radical divorce of the patriarchal social symbolic order from its roots to the flesh of the maternal body and the violence committed against the mother. Metis the Titaness is ransacked, raped, pillaged, and eaten. She will then be eradicated from representation in the moment that Zeus’ order of democratic justice is established through his perfect creation: Athena and her court of law.

What are the implied probabilities to this kernel of psychoanalytic Truth that by its very nature represents proof or evidence? The possibilities are vast no doubt with a wide array of interesting case vignettes.

To demonstrate the significance of Zeus’ incorporation for the sake of argument, let’s reiterate Levi-Strauss’ point that in order to understand one myth one needs to explore its relationship to other myths. The Metis myth is matricidal. It inextricably relates to the Oresteia yet is only visible in the latter through the figure of Zeus’ perfect abstract creation, The Court of Law of Athena. Athena’s motherless status functions to secure her royalty to Orestes. In this way, the Oresteian myth conceals within it the story of the incorporation of Metis. If we reread the Oresteia in relation to the myth of Metis, we are able to discover what I consider to be the defensive function of the Oresteian myth. That is to say, the Oresteian myth distorts and reworks the myth of Zeus’ rape and incorporation of Metis in such a complex way that it functions to keep it concealed beneath its manifest content. The Oresteian myth conceals this matricidal myth of Metis as part of the desire of the masculine cultural imaginary that seeks to eradicate the process and the memory of the mother’s exclusion (parturition).

Therefore, in this way, the Orestreian myth effects censorship of the Metis myth for the purpose of consolidating and further sustaining the paternal law of the father. This paternal law depends on the foreclosure of a generative matricide. Yet the myth, like the dream (phantasy), reveals the traces of its censoring process through distortions, blanks, and alterations, which if analyzed properly can lead to the reconstruction of the original censored elements. Rereading the Oresteia in relation to the myth of Metis serves to restore a vital link between these two matricidal myths, whose severance hitherto has resulted in an incomplete analysis of the Oresteian myth and, further, has led to the situation in which matricide becomes a non-concept that cannot deliver its underlying structural law.

What is striking about the myth of Zeus and Metis is its representation of the violent primitive process of oral incorporation as the means by which what is desired and envied is appropriated and taken to be one’s own. To demonstrate the significance of this incorporation we must refer to Abraham and Torok’s distinction between incorporation and introjection. In their essay “Mourning or Melancholia: Introjection Verus Incorporation,” Torok and Abraham identify incorporation as a phantasy and introjection as a process; both are psychic mechanisms that attempt to negotiate the loss of a loved object. In the case of Metis, a loved maternal object.

Big Brother or Black Brother? A Psychoanalytic Investigation Into Human Psychopathology

Entertaining a theoretical dialogue using the incorporation of Metis by Zeus myth, we uncover psychoanalytic clues in this season’s version of Big Brother. In this new season, a new alliance group has been formed known as “The Cook Out.” This new alliance group is comprised primarily of black house guests. This alliance systematically annihilated and voted out all the white male house guests and they are now working on all the white female house guests. This suggests an unconscious defensive function of at least one of the black house guests, the leader running the alliance of “The Cook Out.” We can surmise that because of the actions taken, those actions identify an incorporation phantasy as a psychic defense that attempts to negotiate the loss of something once loved. But what was it that the leader of “The Cook Out” once loved so dear, that they are basing an “all-white expulsion of house guests?” And the myth we use, in psychoanalysis, to uncover the obscured wound is the incorporation of Metis by Zeus myth in Greek mythology. To describe and understand this psychopathology, the “kicking out” defensive function acts like Metis’ parturition function by Zeus to foreclose the scar of the navel (belly-button), the indelible mark of connection to and disconnection from the original maternal body. But the “original maternal body” can also be represented as the intimate space once enjoyed with someone once romantically loved or the intimate space of brotherhood once enjoyed between business associates or gang members.

The psychic mechanisms of introjection and incorporation both pertain to taking something inside, but incorporation is not a process, For Abraham and Torok, it is a phantasy that blocks the possibility of transforming the loss into symbolism. That is to say, transforming the loss into personal symbolism. Incorporation defends against the process of introjection in whole object relations. In the process of introjection, the loss of the loved object is acknowledged and mourned, allowing the loss to be converted into words. It is through the process of introjection that the loss becomes generative. Incorporation, however, is a phantasy that functions to deny the fact that there has been any loss at all: Failing to feed itself on words to be exchanged with others, the mouth absorbs in fantasy all or part of the person — the genuine depository of what is now nameless. The crucial move away from the introjection to incorporation is made when words fail to fill the subject’s void and hence the imaginary thing is inserted in the mouth in their place.

Incorporation is a refusal to introject loss. Incorporation results from, those losses that for some reason cannot be acknowledged as such. In this way, the incorporated object is rendered as unspeakable, unknowable, unable to be mourned or replaced with a substitute. Incorporation is the annulment of figurative language and allows for the fantasmic destruction of the action by means of which metaphors become possible. The phantasy of incorporation functions in the active destruction of representations. Thus, the clues are rendered as active destruction of the metaphorical through incorporation (parturition). Secrecy is imperative for survival and since incorporation is an eminently illegal act it must hide its face even from the ego.


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On Lordship and Bondage and The Psychic Life of Passionate Attachments

A simple question to ask belonging to moral psychology and moral philosophy (spirituality and religion) is, “What leads any of us to seek to preserve the life of the Other?” The preservation of life now includes debates informing medical ethics, including those concerning reproductive freedom and technology, but also those regarding health care, law enforcement, and prisons. In debates, we invariably make some assumptions when we think about and consider what counts as a “life.” Here I think of a derogatory phrase often slung to those that don’t appeal to one in foreclosures of discourse, “Get a life!” Who’s to say that person doesn’t already have a “life?” These comments reveal to us, at least in the moment, whose lives count as living in that moment in time and whose do not. Obviously, it is not the person who is at the receiving end in the foreclosure of discourse that probably prompted a sudden withdrawal of any future dialogue.

When we ask questions such as these, we might ask the question, “Does a mother who tells her child repeatedly she is not wanted while attempting to care for that child really interested in preserving that child’s psychic life?” Does this mother really express a belief the child’s life is worth saving? If a psyche hospital or a psyche clinic agrees to “work” with “the family” to help the patient (the child) with experimental medicine, a group of people who see the value in saving lives because they are medical professionals who have taken oaths to a standard of care in medicine. However, “the family” (and here I use quotation marks to imply organized criminal conspiracies) does not believe this child’s life is worth preserving and so instigates to further the symptoms of the child’s disease, “How is this really an attempt at preserving life?” The family is sociopathic/psychopathic. In philosophy, this concept is discussed when we consider Hegelian, Nietzschean, Foucaultian, Freudian perspectives. In Hegel’s Phenomenology of Spirit, bodies are almost never to be found as objects of philosophical reflection, much less as sites of experience, for bodies are, in Hegel, always and only referred to indirectly as the encasement, location, or specificity of consciousness.

Implied in this philosophy of Lordship and Bondage there is the aspect of “being given over to” someone who now has been “given over to a power” which will rule over the life of Other; the life of the Other individual. One of the more common examples of this “given over to” human phenomenon happens at birth, when the child is placed in the hands of their caregivers. But this human phenomenon of being “given over to” may happen at several junctures in one’s life, and at simultaneous times. This happens when you enter into an employment contract. When you have been placed in the care of medical doctors and their nurses. When you have been “given over to” law enforcement custody. When you choose a lawyer to represent you in a court of law, and when you have been “given over to” the state as a ward of the state as in loco parentis to the child, prisoner, or mental patient. When someone is “given over to” someone else, there are legally binding obligations one is expected to fulfill. These legally and nonlegal binding obligations are known as rules, norms, legal statutes, codes of conduct, medical procedures, established business practices, and these rules lay down the types of behaviors one is expected to follow and uphold as well as establishing the cultural ethos of group practice. There are social rules that tell us it is not okay to sexually violate someone, or that it is not okay, for no reason at all, to strike another person thereby violating them with physical assault. However, the law recognizes certain circumstances, conditions that must be met, where these behaviors may be perceived as acceptable as an arrived at decisions in the course of self-defense and the preservation of life. In other instances, if these circumstances and conditions are not met, then a crime or tort has been committed.

Back to the child psyche case where “the family” (again, I use quotations here because I am implying a criminal conspiracy) is purposely instigating the child to further the onset of her disease. How are we to address this form of abusive mechanistic dehumanization? In a scenario where the child has now been “given over to” simultaneous and multiple modes of bondage and discipline in compound abusive domestic warfare. When I say “domestic warfare” I mean within the domestic United States. In this scenario, the psyche patient (the child) is now being “shared” with others in a scheme in which she is being treated as automata. This is, as an object to be abused. An object that is made to contain the hate and humiliation of the power now in control of the patient (the child) in a staged recapitulation, psychic scene of the original abuse endured by the perpetrator of these assaults. This is part of the family-corporate-political conglomerate of business practices belonging to the unaddressed nature of invisible crime and invisible empires previously known as the Mob. And in this political scheme, there is being expressed the obvious possession of unanalyzed fantasies, fears surrounding the delusion that another must be annihilated. This is most frequently observed in men whose fears of maternal dependency are evacuated through modes of hate, humiliation, and castration in scenes that recapitulate the fear of the primal scene of being “a little girl and weak.” Man’s fear of feminine sexuality, in her weakness as castrated female, a man who, lacking a vagina of his own, has given rise to Homo Sapien males’ birthing society as we know it with the political power of technological invention previously known as the wheel, but is now recognized as advancing modern technology and the power to subjugate Other the digital platforms known as computers and remote mobile devices. These are the technological intellectuals whose birthing processes include the annihilations of species, utilizing bombs and weapons of mass destruction, primal scene symbols, to kill and completely obliterate entire species. Consider genetically modified mosquitos, genetically modified corn, genetically modified wheat, genetically modified humans which give rise to absolutely no diversity.

This entire scenario sets up a new discourse on re-doubling of ownership through substitution and surrogacy in theories of psychoanalysis and we need to think about where this “redoubling of ownership” will place human society in the near future. That is, the social and environmental consequences looming at the edge of the dawning of a new age, where at its very emergence lies the possible extinction of social groups and species at the hands of male parthenogenesis. That “He” be “Zeus,” who birthed Athena fully formed from his head, thereby never having known pregnancy and what it means to actually have a uterus, and vaginal cavity from which deliver and to nurse in the care of an infant. That is, to have the capacity to grow a life inside you, feel it grow and emerge, enduring the physical pains of labor and delivery in bringing forth biological life. (Consider the use of electromagnetic targeting technologies and psychotronic torture of the targeted individual and the creation of Android robots as the automata that fulfill the psyche unconscious wish of maternal evacuations).

My critique here is not to insult intellectual man’s technological achievements but address the infraction that is arrived at when one analyzes the phenomenon of electronic targeting and psychotronic assaults, and how they become compound warfare when they are delivered to women and their children struggling with domestic violence, sexual assault, and other infractions that violate laws of human decency. This is in effect the compound warfare experienced during Napoleon’s fatal knot and the war in Vietnam.

Passionate Attachments

The insistence that a subject is passionately attached to his or her own subordination has been invoked cynically by those who seek to debunk the claims of the subordinated. “If a subject can be shown to pursue or sustain his or her subordinated status, the reasoning goes, then perhaps final responsibility for that subordination resides with the subject. Over and against this view, I would maintain that the attachment to subjection is produced through the workings of power, and that part of the operation of power is made clear in this psychic effect, one of the most insidious of its productions (Butler, 1997).”

To uncover this most insidious sinister production, let’s begin to ask what it means to be male and what does it mean to be female, and how this plays into the operation of dependency and interdependency in the operation of “passionate attachments?” For to be male and female implies some agreed consensus as of “who I am” and “who you are.” And what those gender roles imply as to what roles, chores, and responsibilities are expected to be carried out within the context of the larger social order and within the group itself. In the castration of electronic targeted assaults and psychotronic torture, by its very nature belong to the primal scene symbolic, this most insidious sinister production, a re-produced and recapitulated annihilation of a Subjects capacity to maintain a functional role, and is thereby compromised and forced into a weaker state of existence through these manipulations. In, The Psychic Life of Power: Theories in Subjection, Judith Butler wrote:

“If, in a Nietzschean sense, the subject is formed by a will that turns back upon itself, assuming a reflexive form, then the subject is the modality of power that turns on itself; the subject is the effect of power in recoil.

The subject who is at once formed and subordinated is already implicated in the scene of psychoanalysis. Foucault’s reformulation of subordination as that which is not only pressed on a subject but forms a subject, that is, is pressed on a subject by its formation, suggests an ambivalence at the site where the subject emerges. If the effect of autonomy is conditioned by subordination and that founding subordination or dependency is rigorously repressed, the subject emerges in tandem with the unconscious. The Foucaultian postulation of subjection as the simultaneous subordination and forming of the subject assumes a specific psychoanalytic valence when we consider that no subject emerges without a passionate attachment to those on whom he or she is fundamentally dependent (even if that passion’s “negative” in the psychoanalytic sense). Although the dependency of the child is not political subordination in any usual sense, the formation of primary passion and exploitation, a topic that has become a preoccupation of recent political discourse. Moreover, this situation of primary dependency conditions the political formation and regulation of subjects and becomes the means of their subjection. If there is no formation of the subject without a passionate attachment to those by whom she or he is subordinated, then subordination proves central to the becoming of the subject (Butler, 1997).”

This ideology in philosophy becomes important when we think about who is in the possession of the power that exerts control when one is “given over to” in decisions regarding when and if one’s life is worth defending and when and if another life is not worth defending. In the hierarchy of social power, there will always be inevitably, someone in possession of more power than the Other. Here is where the virtues of leadership come into play in the recognition of the interplay of interdependence, fairness, and mutual recognition that even though certain groups might not be like me, they are still worth defending and providing support for because they possess value to the community. When abusive forms of power take hold, as they did in Nazi Germany, modes of dehumanization emerge where people are given the attributes of animals, even insects or parasites, or are seen as Objects (automata, prostitutes, and test subjects) to be utilized for the successful understanding of medical knowledge, and other goals (acquisition of profits) where they are used as tools in a “means to an end” agenda.

My psychoanalytic theory is that fear of the maternal body and fear of female flesh is what was directly responsible for the electronic targeted assaults, and psychotronic torture I received during early morning home workouts in my home personal gym where I trained for two hours on a regularly scheduled calendar.

If you consider Janine Chasseguet-Smirgel’s book Creativity and Perversions, we can come to an understanding of psychoanalysis in the dream content of one of her patients. In this dream content, the patient described how she was breaking walnuts with her bare hands. This content and narrative in the patient’s unconscious is interpreted as belonging to unconscious wish fulfillment. Janine Chasseguet-Smirgel wrote, “To destroy thinking and brains is, therefore, also to destroy differences and the contents of the female belly — that is, the foetus and possibly life itself (pg. 120).” The psychoanalytic interpretation of the patient seeing herself as an “omnipotent ruler” and the swollen walnut symbolic of the female pregnant belly and human brains. In psychoanalysis, this annihilation could be interpreted as the maternal object being evacuated in the patient’s unconscious, as the nuts are fragile, thereby representing femininity and female weakness, as the patient feels she should not break them because it is too easy to destroy something so fragile.

In a similar manner, the act of annihilating another during regularly scheduled morning workouts through electronic targeted assaults and psychotronic torture conveys a very similar, if not the same, psychoanalytic interpretation of Chasseguet-Smirgel’s patient’s dream of crushing walnuts. That is to say, behaviors belonging to the parthenogenetic unconscious wish to destroy female flesh, and denial of the power of reproduction, that is, the denial to perform physical work, to take away her capacity for health and well-being, autonomy and choice, and thereby ultimately life itself and her power to reproduce, not only offspring but work itself.

If we consider Lucy Holmes’ book, Wrestling with Destiny: The Promise of Psychoanalysis, the assaults on the female body are unconsciously condoned and even promoted in the cultural ethos of group practice. Both men and women alike must distance themselves from the terror of the female flesh, which is one of the reasons I took up bodybuilding. Forced subjugation into a foreclosed psychic domain that involves terror of the expanding maternal flesh (weight gain and the expanding belly) is cruel and unusual punishment because it is practiced in the void of the symbolic space of therapy and carried out with a form of electronic compound warfare. This oppression in the denial of the right to exercise my wish of health and well-being through regular weight-lifting and physical exercise is just one more way the female body is denied the infantile terror repetition of our deepest anxieties; confronting the mother that would have left her to die, and to also“be declared as a life that is ungreivable and therefore denied protection and safety from this violence (Butler, 2021).” As such, it belongs to a psychic mode of perverse, deviant, and sadistic psychopathology.


Butler, Judith. (1997) The Psychic Life of Power: Theories of Subjugation. Stanford, CA. Stanford University Press.

Butler, Judith. (2021) The Force of Nonviolence: An Ethico-Political Bind. New York. Verso Publishing.

Chasseguet-Smirgel, Janine. (1984). Creativity and Perversion. London. Free Association Books. Some Reflections on the “Perverse” Way of Thinking (pg. 120)

Chodorow, Nancy J. (2012). Individualizing Gender and Sexuality: Theory and Practice. New York. Routledge.

Holmes, Lucy. (2008). The Internal Triangle: New Theories of Female Development. New York. Jason Aronson.

Holmes, Lucy. (2013). Wrestling with Destiny: The Promise of Psychoanalysis. New York. Routledge. Chapter on The Oppression of Women.

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

Schulman, Sarah. (2017). Conflict Is Not Abuse: Overstating Harm, Community Responsibility, and the Duty of Repair. Vancouver, Canada. Arsenal Pulp Press.

Stark, Evan. (2007). Coercive Control: How Men Entrap Women in Personal Life. New York. Oxford University Press.

Walker, Michelle Boulous. (1998). Philosophy of the Maternal Body: Reading silence. London. Routledge.

On Gang Stalking, Electronic Targeting, and Electronic Targeted Bodily Assaults

What Hamlet Teaches Us About Revenge | Insight into ...

The phenomenon of gang stalking, electronic targeting, and electronic targeted bodily assaults belong to the same classification of the phenomenon as any other form of antisocial criminological phenomenon; crime.

OPENING QUOTE: “To feel that we have an identity, we must know (or at least feel that we know) what is and was “real”; we must trust at least some of our memories if not most of them and be able to set them apart from our conscious fantasies. Yet it is characteristic of the victims of soul murder that they have lost the ability to make these differentiations. Erasing history by cultivating denial is essential to the brainwashing that is an inevitable part of psychic murder, resulting all too often in what Nietzsche called the worst form of slavery: that of the slave who has lost the knowledge of being a slave. No one has documented this better than George Orwell in 1984. George Orwell appreciated how complicated this denial really is (Shengold, 1989, pg. 16).”

Harriet Basseches introduced the subject of sadomasochism at the 46th Congress of the International Psychoanalytical Association in Chicago Illinois August 1, 2009, by stating that some sadomasochism is found in every case and noting that it is found at a level of differing degrees. She noted that it may be natural to find pleasure in pain, both one’s own and others’ pain, although it may be a difference in kind when the severity of the sadomasochism functions out of the normal bounds of human expectations and becomes perverse.

Basseches recounted Freud’s implication that a child’s build-in potential for sadomasochism derives from both sexual and aggressive strivings. Shengold (1989) argues for the centrality of Freud’s (1919) anal stage of development in organizing much of character and functioning. Klein (1957) sees the infant as struggling from the outset between love and hate toward the internalized essence of the caregiver. These theoreticians note the possibility of pathological, sadomasochistically tinged outcomes.

Sigmund Freud wrote of the Oedipal arrangement, “Shakespeare’s Hamlet is equally rooted in the soil of the incest complex, but under a better disguise.”

Speaking on the subject of matricide, one should not ignore the paradigm of family violence that is transmitted from mother to offspring, both male and female, and its transmission to the comparative criminological phenomenon of gang stalking, electronic targeting, and electronic targeted assaults. Domestic violence came to the fore of social attention in the 1960s with the rediscovery of child cruelty cases and battered child syndrome. Although this problem has come to our attention for a number of years, intrafamilial violence, in general, is increasing. Thus, violence is a learned behavior pattern, and the family has been called its primary training ground.

Matricide is perpetrated within a bond that must be understood in order to explain the meaning of such unconscionable antisocial behavior. In this essay, a psychodynamic formulation will be used to explain the victimizer’s central conflicts, placing them in the context of the homicidal situation and developmental history.

Like the symptoms of neurosis, myths signify a reality that is hidden from our consciousness, rejected, forbidden, or just secret — sacred or accursed. However, they are not a supernatural reality, beyond human nature and humankind’s responsibility. They are another part of the individual’s reality, the reality of the realm of the unconscious. Myths reflect basic human impulses, desires, and fears and transmit across the ages what people were like before societal taboos and institutions forced the containment and repression of primal passions. They have been a source of knowledge for diverse disciplines. As Lidz (1975) wrote, mythical thinking involves a different use of humankind’s cognitive abilities than those usually practiced in science.

In 1947, Frederic Wertham, in a study of matricide. Wertham gave the name “Orestes complex” to indicate a son’s impulse to kill his mother. According to the Greek legend, Orestes, the son of Agamemnon and Clytemnestra, killed his mother and her lover, Aegisthus, to avenge his father’s death. Greek tragedies show us that men and women are often caught up in complicated and hopeless relationships with the significant others in their lives. These are not necessarily derived from intrapsychic conflicts, although they play an important role in their lives.

In pathological-symbiotic dyad of the mother, and to which cases of matricide are carried out, there is a close and rigid interdependent behavioral pattern between two or more people who complement themselves to maintain a mutually controlling system of interaction in order to immobilize the most immature parts of their personalities. In symbiosis, each person’s self-esteem and ego-identity are felt to be dependent on each other. Its genesis is based on the failure of the projection-introjection process thus preventing the achievement of self and object differentiation.

The severity of the pathological link can be distributed along a spectrum ranging from mild cases to extremely severe, where the total absence of motherliness has to be regarded as a psychopathological case. In psychotic, psychopathic, and primitive conditions, the atrophy of motherliness, submerged under infantile neediness, has been repeatedly observed. A mentally disordered mother seems to have a special predilection for tantalizing her offspring, as if, as Searles (1965) would say, she was trying to drive the child crazy. This means that when a primary parent is physically and emotionally sadistic, the child will usually establish a sadomasochistic primary attachment (Solnit, 1986).

Garcia Badaracco (1986) offers a clear picture wherein he writes about the “maddening object” stating that the presence of primitive sadism and primitive sexuality in the human object relation with the child creates a perverse bond that tends to structuralize, imposing a psychotoxic pathological features that unconsciously induces the other to act in a wicked and sadistic way. This terrifying and paralyzing situation creates a fixation in a traumatic relationship with a fundamentally needed human object that is experienced as all bad. It’s important to note the primary difference between boys and girls with regard to the psychotoxic pathology experienced at the hands of this “maddening maternal object” may be seen as the difference between projective identification and introjective identification. Whereas projective identification is placed onto external objects in defense of self which allow for crimes of murder, serial murder/rape, gang stalking, electronic bodily targeted assaults to take place. Introjective identification, on the other hand, allows for forms of internalized intrapsychic murder or internalized attacks upon the self as the violence is played out in the mind and on the canvas of the body/self. Thus, a form of internal matricide is committed. The attack is directed at the internalized malevolent object. The same actors play out the tragedy except there is no legal criminal responsibility as suicide, gender dysmorphia, and other associated pathologies are considered more of a moral issue. This may be seen in cases of anorexia, bulimia, gender dysmorphia, and gender reassignment and in cases of attempted or successful suicide. Both projective identification and introjective identification hold true to what Garcia Badaracco (1992) points out, “Madness is always a folie a deux” (p. 177). When violence is projectively carried out, it is cast out into the external world and onto Object(s). This is the primary mode of masculine development, according to Freud, in identification with the idealized powerful father and his phallus.

Alternately, Nancy J. Chodorow provides us the “Achilles Complex,” in her chapter essay “Hate, Humiliation, and Masculinities” in her book Individualizing Gender and Sexuality: Theory and Practice which addressed the psycho-dynamics of violence and its pathology. Chodorow began by addressing what she considered the fault lines of masculinities. The first fault line of masculinity involves gender and selfhood in relation to women and femininity. Men’s relationships to women, forged originally in the relationship to the mother, bring up a range of threats to masculinity and the male sense of self — especially fears of dependency, abandonment, and loss of self, as well as an intolerance and fear of women’s sexuality. This negotiation of maleness in relation to the mother — masculinity as developmentally not-female and not subordinate to women — is one component of masculinity. Masculinity, here, has to do, fundamentally, with not being a woman or dependent upon a woman. Freud, Horney, Stoller, and many psychoanalytic feminists have shown how the repudiation of women and fears of feminization, beginning with the threat of humiliating inadequacy vis-a-vis the powerful mother, are developmentally fundamental to masculinity and tied to the male sense of self.

Because of this developmental context, issues of selfhood as well as of gender tend to differentiate men from women, such that the male’s sense of self may typically be more defensive and in need of protecting its boundaries than the female’s typical sense of self. Masculinity thus defines itself not only as not-femininity and not-mother, in a way that femininity is not cast primarily as not-masculinity or not-father. In addition, seeing the self as not the other, defining the self in opposition to the other, does not seem generally as important to women as to men, nor does merging seem as threatening.

The second fault line of masculinity is the fundamental component of male selfhood and identity is that of being an adult man and not a little boyHumiliation, specifically, is especially a male-to-male — originally father-son affair. In the normal developmental course of events, much hinges on how a boy relates to his father and turns into a man — the delicate negotiation of this transformation of identification, of how to replace or join without bringing on retaliation, castration, or humiliation. All of these, in turn, depends partly on a father’s own sense of confident masculinity and selfhood.

As much as it is being not-female, then, masculinity is not being a boy/child in relation to an adult/father, and it is signaled psychically by not being subordinate to, shamed by, or humiliated by other men. In unconscious fantasy, the theme of masculinity as subordination or non-subordination to another man usually hinges on being not a little boy in relation to an adult father or more powerful men, although sometimes it can result, as Freud (1914, 1921) noted in a drive to submit to and identify with a seemingly powerful and invulnerable male leader. This brings up an important point as the term “gang” in gang stalking. This male-male world seems to figure in “ordinary” warfare as well as in childhood fistfights, in both of which the threat is of being defeated or humiliated by other males (and dominant, controlling mothers). In more virulent and pathological form, it seems primary in underpinning psychodynamically the kinds of religious, ethnic, nationalist, and gang-related violence that have been so much at the forefront of our lives in recent years, most notably manifesting as the phenomenon of gang stalking and targeted electronic violence.

In order to capture the intense and driven power in male psychology of male-male/superordinate-subordinate conflict, I would suggest that men are vulnerable to an Achilles complex, that a core developmental and psychodynamic narrative comes not from Sophocles but from Homer. Who can forget the opening lines of the Iliad, when Homer calls on the goddess to sing of Achilles’ rage at Agamemnon and in a few short lines summarize for us how this rage will almost destroy the Greeks?

Achilles is a junior man, powerless, humiliated, and taunted by Agamemnon, a senior man who already has a wife and children. On a whim, to feed his own narcissism and to humiliate and taunt this challenging young warrior, Agamemnon takes away Achilles’ prize Briseis, a woman of Achilles’, not of Agamemnon’s, generation. In his sulking retreat bred of humiliation, Achilles does not care if the entire war is lost. There is a woman involved here, certainly — Briseis (and earlier in the narrative, Agamemnon has sacrificed his daughter Iphigenia, who had been promised to Achilles) — but the attachment to her seems minor compared to Achilles’ passion about his treatment by Agamemnon.

It is important to note, that just like the act of matricide, gang stalking, electronic targeting, and electronic targeted bodily assault have in common two components: attribution and control. Kernberg (1992) noted that what is projected outside is still, in part, felt inside, with the additional need to exert control over external objects onto whom aggression has been projected. Fixation on specific hated objects illustrates attachment to the enemy or persecutor. And, thus in terms of matricide, the infant’s internalization of the aggressive behavior of the mother is enacted in other object relations with the mother and/or with other human objects, between persecutor and victim, alternating these roles in the infant’s identifications while projecting the reciprocal role in the object.

As my invocation of Achilles would imply, the superordinate-subordinate male-to-male relationship may particularly underpin terrorism and other male political and ethnic violence. Another way to formulate this mythic developmental story is to suggest that the Achilles heel of men and boys — that is, of both the father’s and the son’s generation — is the fear of narcissistic humiliation by another man, or by other men, and that the currency of this humiliation is often capricious and arbitrary control through war and conquest, or the monopolization, not of the mother, but of younger women who should rightfully belong to the younger man.

It is important to note the sequelae of long-term gang stalking, electronic targeting, and electronic targeted bodily assaults is psychological damage as well as; financial losseschange in lifestyledetermination to fight backfind support from other gang-stalking victims (support groups), and the development of hatred/violent tendencies. It’s interesting to note that stalking is a social construct that arose in the 1980s following broader social awareness of domestic violence and interfamilial abuses surrounding batterers. Might this phenomenon be part of clandestine male attempt to assault their female/male victims?

“Madness is always a folie a deux.”


Sinkman, E. (2010). Battling the life and death forces of sadomasochism. The International Journal of Psychoanalysis, 91(4),

Shengold, L. (1989). Soul murder. New Haven, CT. Yale University Press.

Freud, S. (1914). On narcissism: An introduction. In J. Strachey (Ed.), Standard Edition. Volume 14. pp. 67–102. London. Hogarth Press.

Freud, S. (1919). A child is being beaten: A contribution to the study of the origin of sexual perversions. In J. Strachey (Ed.), Standard Edition. Volume 17, pp. 175–204. London. Hogarth Press.

Freud, S. (1921). Group psychology and the analysis of the ego. In J. Strachey (Ed.), Standard Edition. Volume 18. pp. 1–64. London. Hogarth Press.

Klein, M. (1957). Envy and gratitude. New York. Basic Books.

Silberstein, J. (1998). Matricide: A Paradigmatic Case in Family Violence. International Journal of Offender Therapy and Comparative Criminology, 42(3), 210–223.

Laing, R.D., & Esterson, A. (1964). Sanity, madness and the family. London. Tavistock.

Lidz, T. (1975). Hamlet’s enemy. New York. International University Press.

Wertham, F. (1947). Dark legend: A study in murder. New York. Duell, Sloan and Pierce.

Searles, H. (1965). The effort to drive the other person crazy: An element in the aetiology and psychotherapy of schizophrenia. In Collected papers in schizophrenia and related subjects (pp. 304–316). New York. International University Press. This paper provides an important clue to the psychological make-up of perpetrators carrying out gang stalking and electronic targeted assaults. That is a psychological make-up belonging to schizophrenia. In addition, as part of the long-term sequelae of gang stalking, electronic targeting, and electronic targeted assaults is to drive the person “crazy” hints towards a disturbed or disorganized personality.

Solnit, A. (1986). Introduction. In R. Lax, S. Bach, & J. Burland (Eds.), Self and object constancy (pp. 1–7). New York. Guilford Press.

Garcia Badaracco, J. (1986). Identification and its vicissitudes in the psychoses: The importance of the maddening object. International Journal of Psychoanalysis, 67, 133–146.

Garcia Badaracco, J. (1992). Comunidad Terapeutica Psicoanalitica de Estructura Maltifamiliar [Therapeutic psychoanalytic community of multifamily structure]. Madrid: Tecnopublicaciones.

Chodorow, Nancy J. (2012). Individualizing Gender and Sexuality: Theory and Practice. New York. Routledge. pp. 121–136

Sheridan, Lorraine; James, David V.; and Roth, Jayden. (March 12, 2020) The Phenomenology of Group Stalking (‘Gang Stalking’): A Content Analysis of Subjective Experiences. International Journal of Environmental Research Public Health. 17(7), 2506. Barna

What is the “symbolic verse” at “the poisoned tree?”

“Religious Hope.” Surrealism. Artwork created by the author to help illustrate the abstract pain involved in suffering from electronic targeted assaults to the body and mind. Some people have said this artwork similarly illustrates what depression may feel like.

“Of man’s first disobedience, and the fruit

Of that forbidden tree, whose mortal taste

Brought death into the world, and all our woe,

With loss of Eden, till one greater man

Restore us, and regain the blissful seat….”

John Milton, Paradise Lost, Book I

The symbolic verse at the poisoned tree may be analyzed in two different ways that demonstrate the difference in how men and women traditionally utilize violence.

One, castration. And begs the question, “What poisoned the tree?” This is symbolic of Freud’s Oedipus in the denial and castration of the little boy/girl from sexually possessing their respective opposite gendered parent. The tree has been cast down in abjection, rejection, and denial. This is more commonly perceived as “masculinities.”

Twonurturance. While something may have poisoned the tree, the tree could be nurtured and cared for thereby bringing it back to health and wellness. This is symbolic of the pre-Oedipal arrangement and the nursing mother with her suckling child, and Julia Kristeva’s quote, “Mother writes in white ink.” It’s the inclusive embrace of a shared intimate experience between two people that says, “I will not let you die.” This is more commonly perceived as “femininities.”

In examining the first few verses of John Milton’s epic poem “Paradise Lost,” the poem opens with the following:

“Of man’s first disobedience, and the fruit

Of that forbidden tree, whose mortal taste

Brought death into the world, and all our woe, [First, the symbolic castration of the Oedipal arrangement symbolized as the castrating phallus with expulsion from “paradise”]

With loss of Eden, till one greater man

Restore us, and regain the blissful seat . . . [Second, the symbolic pre-Oedipal arrangement our ancient male patriarchs have usurped for themselves symbolic of the neotate’s experience with the female breast. For the “one greater man” in psychoanalysis, is none other than the maternal breast in the symbolic space of the neonatal experience with the mother. Yet, somehow, a male deity is always implied as “Saviour” in Western religions. This directly conflicts with the Truth behind feminine sex effective production. A female gender role the little girl will be expected to play someday.

Perhaps, just maybe, the secret truths hiding behind the answers to the psychoanalytic question that was asked in the title of this writing will reveal a person’s insightfulness regarding “the symbolic space” in all of its variant “symbolic terzets,” as something belonging to the psychotic text of Western male culture as well as belonging to the pre-Oedipal symbiosis in the neonatal experience before Oedipus.

Since there is a ‘perverse core’ latent within each one of us that is capable of being activated under certain circumstances, all perversions are rooted in the sexual drive with our respective Oedipal arrangements, and all perversions are creative solutions to a problem faced by the child. In

“the traumatic events that have molded each individual psyche lead to an infinity of psychic inventions, all intended to deal with the calamities of separation and otherness, of sexual and generational differences, and finally of aging and death.” . . .

‘All the world’s a stage,’ and that all the men and women in it are ‘merely players’ expressed Shakespeare’s deep conviction that we do not readily escape the roles that are essentially ours. Each of us is drawn into an unfolding life drama in which the plot reveals itself to be uncannily repetitive” (McDougall, 1985).

Comparing the symbolic space or the symbolic verse to its presentation of symbol formation, especially the experience of being involved by music, that led Dietmut Niedecken to think that exclusion may not be the only possible way of working over the primal scene. In her work with patients, she compared the interplay between the father and the mother as similar to a terzet in classical music. “Two human voices can sing a love duet while an instrumental part accompanies it and adopts its own position towards it that is heard not as excluded but as belonging; in a fugue, two voices, can join each other in a stretto, while a counterpoint is interwoven in it so that the three parts combine to produce an interwoven whole. Such forms of experience suggest to me that the primal scene experience must also be conceivable as a terzet, and I began to wonder where I could find such a form of the ‘primal scene as terzet (Niedecken, 2016).'” To clarify, in music, the Italian term stretto in a fugue, is the imitation of the subject in close succession.

In my life-long interest in Christian theology with its age-long themed conflicts surrounding forces of “Good” and the “Evil,” psychoanalysis is the academic tool with which one can gain a dexterous understanding in revealing the primal secrets one takes great lengths to hide. According to Freud, the human psyche has always been linked to notions of unpleasuremental pain, and libidinal stasis, this is a dammed-up state of being that Freud believed was responsible for the formation of neurotic or psychotic symptoms.

Freud believed that libidinal tension could find resolve in the expression in sublimations and in the discovery of objects and activities that bring satisfaction to the person whose psychic structure allows for such developments. For example; physical exercisecreating works of artplaying or creating musiccompetitive sports, and writing literature or poetry. In other words, since there is an infinite number of ways in which libidinal tension may resolve, avoid, transform, or otherwise deal with psychic tension and mental pain, the release of the static libidinal state and the disappearance of the unpleasurable state depend on the direction taken by the psyche in its laboring efforts (McDougall, 1985).

All weapons, no matter what shape they take, are rooted in primal scene fantasy and the Freudian castration complex known as Oedipus. The motive behind the entire Oedipus Complex is to subjugate and conquer with the phallus, and as I have said, the phallus can take many different shapes and forms. In some of the most recent military advancements in military science, symbols of the primal scene have taken the shape and form of electronic targeted assaults, electronic targeting systems both in cyber warfare and space science with its use of satellites and global positioning systems. In short, telecommunications. Boys never have to give up their phallus. Little girls, denied phallic power, either acquiesce in submission to the phallus or invent creative perversions to identify and join with it. It is for this reason; the fields of engineering and physics explode with the associated genitalia belonging to the phylum of the “phalli.” Journalism, writing, art, music, and competitive sports are just a few other areas in which sublimation is achieved and where psychic tensions can dissolve. Electronic targeting and electronic targeting assaults on the human body and mind belong to the psychotic text of Western culture, belonging to the phylum of masculinities, and it further implies, that the possessor of such masculinities carrying out the activities of gang stalking, electronic targeting, and electronic targeted assaults on the mind/body has failed to achieve sublimation with their individual psychic tensions.

Now, let us return to “the symbolic verse” at “the poisoned tree.” The long, slow drag of narcissistic relationships behave much like the long-term sequelae of gang stalking, electronic targeting, and electronic targeted assaults/torture (Sheridan & Roth, 2020). The difference in this method of castration is in its passive-aggressive mode of operation in the assaults given to the victim. These assaults belong to the same “symbolic verse at the poisoned tree.” That is to say, it belongs to the masculine symbolic which can only be attributed to the male gender in percentage points only. We know from research and homicide statistics that there is a relatively small population of women who utilize male violence in the same ways men do (Fox & Fridel, 2017).

In ‘The dissolution of the Oedipus complex,’ Freud examines different ways in which the Oedipus complex may come to an end — through inevitable disappointment and hopeless longing, for instance, or that it will simply pass away because ‘time has come for its disintegration, just as the milk teeth fall out when the permanent ones begin to grow’ (Freud 1924, p. 315). He rejects both, however, in favor of the castration complex, in favor, that is, of a massive traumatic event that centers on the fear of castration. In this sense the boy gives up his mother not gradually, that is, working through ambivalence and reality testing, but suddenly, with a bang, so to speak, due to the dread of castration. In order to save his penis — his masculinity — the boy gives up the mother and identifies with the castrating father. What follows the dissolution of the Oedipus complex is not the establishment of a parental couple but, on the contrary, its destruction. What follows is an idealized/castrating father ruling over a desexualized ego and a repressed maternal world. Ernest Jones, in opposition to Freud, saw the phallic phase as following the Oedipus complex (1927). He maintained that to save his penis the boy gives up mother and substitutes her by his penis. In this reading of the outcome of the Oedipus complex masculine narcissism incorporated in the penis replaces the longing for mother and the accompanying dread of castration. Whichever way we read it, however, the castration complex is central to the outcome of the Oedipus complex (Weiland, 1996).

As Weiland has stated, there lacks in psychoanalytic theory the establishment of a parental couple that co-exists without one having to give up their status as the superior, dominant, aggressive partner. At least, I haven’t been made aware of one if one does in fact exist. The implication made here is that since traumatic events mold each individual psyche in different ways, the infinity of psychic inventions cannot be under-estimated for both the little boy and the little girl. These perverse inventions allow us to deal with the calamities of separation and difference, not only of sexual and generational difference but with aging and death as well.

With regard to the phenomenology of spirit behind the creation for behaviors such as gang-stalking, electronic targeting, and electronic targeted assaults it’s wise to consider Niedecken’s “symbolic space terzet” where two human voices can sing a love duet (parents) while an instrumental part accompanies it and adopts its own position towards it that is heard not as excluded but as belonging (child). In a fugue, two voices, can join each other in a stretto, while a counterpoint is interwoven in it so that the three parts combine to produce an interwoven whole. Consider the following:

“Each secret-theater self is thus engaged in repeatedly playing roles from the past, using techniques discovered in childhood and reproducing, with uncanny precision, the same tragedies and comedies, with the same outcomes and an identical quota of pain and pleasure. What were once attempts at self-cure in the face of mental pain and conflict are now symptoms that the adult “I” produces, following forgotten childhood solutions. The resulting psychic scenarios may be called neuroses or narcissistic disorders, addictions or perversions, psychoses or psychosomatoses but they originate from our childlike I’s need to protect itself from psychic suffering (McDougall, 1985).”

When analyzing content narratives in psychoanalysis, take caution in your evaluation, making sure to make yourself aware of the illusions existing on the psychoanalytic stage, the seduction employed to deceive the on-looker from the Truth hiding behind the psychoanalytic curtain.


Joyce McDougall. (1985). Theaters of the Mind: Illusion and Truth on the Psychoanalytic Stage. New York. Basic Books.

Niedecken, D. (2016). The primal scene and symbol formation. The International Journal of Psychoanalysis, 97(3), 665-683.

Sheridan, L., James, D., & Roth, J. (2020). The Phenomenology of Group Stalking (‘Gang-Stalking’): A Content Analysis of Subjective Experiences. International Journal of Environmental Research and Public Health, 17(7),

Freud, S. (1924) The dissolution of the Oedipus complex. In Penguin Freud Library, Vol. 7.

Jones, E. (1927) The early development of female sexuality. In Papers on Psychoanalysis. London. Maresfield Reprints.

James Alan Fox, & Ph.D. Emma E. Fridel. (2017). Gender Differences in Patterns and Trends in U.S. Homicide, 1976–2015. Violence and Gender. (4)2.

Christina Weiland. (1996). ‘Matricide and Destructiveness: Infantile Anxieties and Technological Culture.’ British Journal of Psychotherapy (12)3; 300–313.

Bondage and Discipline and The Making of New Markets for Commercial Consumer Fetishism in the Era of E-Stim

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E-stim and the electronic sex toy box. How does the era of e-stim play into the electronically targeted individual? Please click on the link Electrastim | Electro Sex | Lovehoney

For Krafft-Ebing, women are indirectly to blame for male sadism. He blamed women’s diffidence, shyness, and timidity which he believed provokes male aggression. He believed this fact was due to the inherent “natural ordering of gender” and the “natural ordering” found within its sex roles, that is, the differences between the male and female subjects. The natural design of these two human creatures created women as “modestly, coy, and subservient”, while men would enjoy “boastful, extroverted, dominant victories”. Here I question if this is not due to the fact that man, like an animal, can sniff out “weakness” and “opportunity” in another, thereby identifying avenues to exert his dominant male prowess both in the bedroom and in business? Could this be a form of an evolutionary clairsentience that promotes man’s long-term survival as a “pack animal” in matters of dominant leadership and resources?

“The task for medical sexology was to police a double boundary: between the “normal” culture of male aggression and the “abnormal” culture of sadomasochism and between “normal” female masochism and “abnormal” male masochism. The first contradiction between “natural” heterosexuality and the “unnatural perversions” was primarily managed by projecting the “perversions” onto the invented zone of race. Sexologists like Krafft-Ebing demonized sadomasochism as the psychopathology of the atavistic individual, as blood-flaw and stigma of the flesh. Sadomasochism, like other fetishisms, was figured as a regression backward in time to the “prehistory” of racial “degeneration,” existing ominously in the heart of the imperial metropolis — the degeneration of the race writ as an individual pathology of the soul.

Thus, for Krafft-Ebing, decent doses of male aggression are a fait accompli of nature. Genuine sadism, however, exists in “civilized man” only to a “weak and rather rudimentary degree.” While sadism is a natural trait of “primitive” peoples, atavistic traces of sadism in “civilized man” stem, not from the environment or social accident, but are awakened from a primordial past: “Sadism must . . . be counted among the primitive anomalies of the sexual life. It is a disturbance (a deviation) in the evolution of psychosexual processes sprouting from the soil of psychical degeneration (McClintock, 1993).”

Unbridled sadism in contrast with consensual and commercial sadomasochism reveals a difference in nature. Commercial sadomasochism is therefore considered less biologically flawed or viewed as less externalizing or internalizing the psycho-pathologies of human nature. In its presentation, it is viewed as a historical subculture that emerged in Europe alongside the imperial Enlightenment. Far from being a primordial manifestation of racial “degeneracy,” sadomasochism is a subculture organized primarily around the symbolic exercise of social risk. Indeed, the outrage of sadomasochism is precisely its hostility toward ideas involving “nature being the custodian of social power.” Sadomasochism refuses to read power as fate or destiny. And since sadomasochism is the theatrical exercise of social contradiction, it is self-consciously against nature, not in the sense that it violates natural law, but in the sense that it denies the existence of natural law in the first place. Sadomasochism performs social power as both contingent and constitutive, as sanctioned neither by fate nor by God, but by the social convention and invention, that can change and re-order relationships.

Commercial sadomasochism insists on exhibiting the “primitive” (“slave,” “baby”, “woman”) as submissive characters in a theatrical stage production. On the sadomasochism theatre stage, we observe the “primitive irrational” as a dramatic script, in a “communion of performances” that is at the heart of Western reasoning sexual deviance. The paraphernalia of sadomasochism has traditionally been boots, whips, chains, uniforms, etc. which are the paraphernalia of state power and public punishment converted into private pleasures. Sadomasochism visibly stages irrational ecstasy and the alienation of the body at the center of the theatre stage against the backdrop of a theme of hierarchy and power and the differences found in the various positions of that hierarchical power. Thus, its Western reason reveals sadomasochism’s imperial logic and domina by refusing its fate as “without power.” Sadomasochism manipulates the signs of power in order to refuse nature’s legitimate rule over the form of male biological power and the male phallus.

Feminists demonize heterosexual sadomasochism as the sanctioned exercise of male tyranny. The historical line of patriarchy parades a long history of abuses attempting to freeze power and to always make one side passive and the other side dominant. Patriarchy is, therefore, the originator of masochistic and sadistic positions. Even lesbian sadomasochism is considered by feminists a form of “self-abasement on all levels that renders wimmin unable to execute truly feminist goals. In the theories of Louise Kaplan describing lesbian homosexuality in her book “Female Perversions” she uses the term “Pinocchios” to suggest the lesbian women have not been taught in the right way of her true feminist and so, “are not real women.” That is to say, in the true and natural sense of her feminine role as heterosexual counterpart to man. The term suggests “these women are not real women” but are instead props like the marionette puppet who was in search of becoming a “real boy”, in the toy workshop of Geppetto. While I understand this perception, I do not believe that all lesbians “were not real girls” or “are not real women” for that matter. I have found many gay women contribute a lot to our world, some holding advance degrees and professional titles may be more real than some heterosexual women who “know” their positions in the hierarchy of male patriarchy. I once revealed my experiences with homosexuality and homosexual fantasy to a psychiatrist, a woman, who, possessing an advanced degree in medicine, shared Louise Kaplan’s belief. I asked her why was I having these homosexual fantasies and feelings and she said, “I believe what you are asking me has something to do with being a ‘Pinocchio’” (e.g., not a real girl/real woman). She went no further than that one sentence and then left the room. I didn’t understand her response at first, and it was only later that I came to a conclusion regarding its interpretation after reading Louise Kaplan’s “Female Perversions.” However, there is a psychoanalytic theory that suggests all girls are born bisexual and that most choose a heterosexual path (Holmes, 2008).

Of course, analyzing the practice of sadomasochism as a form of sexual slavery in lesbian relationships one can see its disguise as “sexually forcing a woman against her will.” Likewise, men who pay women money to engage in sexual play of sadomasochism and take the dominant position are paying to indulge their sadistic fantasies of sexual abuse towards women. Yet the testimony of dominatrixes reveals precisely the opposite. By far the most common service paid for by men in heterosexual sexual sadomasochism in bondage and discipline is in the position of the submissive. In fact, in most bondage and discipline in heterosexual sadomasochism, the men pay to be the “slaves”, not the women. For me, this reveals subtle, unaddressed issue regarding female sadism and female aggression and perhaps may reveal a truth when it comes to the electronic tethering of targeted individual, which has been interpreted as a “passive form of aggression”, and its connection to the statistics and trends in patterns of aggression. It is women who have to navigate the “lost phallus” in their “denial of power” and it is the women who seek out positions as dominants wielding their sexual power to subjugate men.

With regard to the electronic tethering of the human body and the human mind, I have come to a conclusion that while these electronic devices were most likely designed by men, they will undoubtedly serve women who seek avenues to play out, on a theatrical stage, the unconscious, unanalyzed fantasies of mastery and control over others, playing into recovering her lost phallus, and this play may include both men and women. In the words of one dominatrix, heterosexual bondage and discipline in sexual sadomasochism are far from being the vicious unleashing of male dominance, sadomasochism is typically the other way around. There exists only a “few” dominant men who want to indulge their sadistic fantasies of “beating” women. That in fact, it is women who want to indulge their fantasies of being phallically dominant. Of course, we could come to a conclusion that most men are probably “proper gentlemen who know how to behave and treat women” but the fact of the matter is there may be far more men willing to beat women during sex play than the evidence suggests. They just lack the financial backing to pay for and receive its entertainment. Surprisingly, it has been reported that top-level business executives and churchmen are the main solicitors for the position of “slave” in bondage and discipline in sadomasochistic sex play. They come to be punished, humiliated, frightened, and tormented to the limits of their endurance.

Sex and Electricity, Yep, it’s a thing!

In the practice of extreme pornography, the use of bondage and discipline in sexual acts of sadomasochism is a common theme. In some extreme pornography female actors as well as male actors may consent to be mildly electrocuted through the use of electric stimulation through the use of “e-stim sex toys.” Where once we witnessed the paraphernalia of sadomasochism in bondage and discipline as being traditionally boots, whips, chains, uniforms, etc. as the paraphernalia of state power and public punishments conversion into private sexual pleasures. We are now witnessing in the era of 21st-century technology a combining of the commercial consumer fetish of BDSM with the latest in e-technology (electronics, wireless electronic devices) in forms of bondage and discipline and sexual sadomasochism and its conversion onto a theatrical stage, albeit confined to the deranged mind, a hidden and clandestine use of power and dominance hidden behind a theatrical curtain. The use of electronic devices that deliver e-stim in the subjugation of powerless victims by powerful dominant.

Electroejaculation! Are you interested in knowing what it is?

Electroejaculation is a procedure used to obtain semen samples from sexually mature male mammals. The procedure is used for breeding programs and research purposes in various species, as well as in the treatment of ejaculatory dysfunction in human males. This procedure is used frequently with large mammals, particularly bulls and some domestic animals, as well as humans who have certain types of anejaculation. This is the pathological inability of a male to ejaculate despite obtaining an erection. Electroejaculation has also been used for cryo conservation of animal genetic resources where one would collect semen and keep it stored in low temperatures with the intent of conserving genetic material and future revival.

In humans, electroejaculation is usually carried out under a general anesthetic. An electric probe is inserted into the rectum adjacent to the prostate gland. The probe delivers an AC voltage, usually 12–24 volts sine wave at a frequency of 60 Hz, with a current limited to usually 500 mA, although some devices can generate currents of up to 1 A. The probe is activated for 1–2 seconds, referred to as a stimulus cycle. Ejaculation usually occurs after 2–3 stimulus cycles. Care must be taken when using currents greater than 500 mA, as tissue burns may result due to the heating of the probe. The stimulus voltage stimulates nearby nerves, resulting in contraction of the pelvic muscles and ejaculation.

In the movie “The Girl with the Dragon Tatoo”, a young woman who was sodomized anally by her rapist returns to the scene of the crime and uses an electrified cattle prod to sadistically assault the man as a form of “payback” for the wrongs committed by him.

Now, introducing new electrified sex toys and e-stim. Yes, this is just what it sounds like, sex toys that shock the skin and genitals on actual people’s bodies. Electrostimulation or e-stim via sex toys are having somewhat of a moment today. Adding an e-stim toy to certain erogenous zones can heighten sensitivity and deepen pleasurable feelings. “It gets right into those deep nerves and muscles.”

E-stim toys are toys that deliver controlled electric shock acutely, slightly sharp sparks to wherever the toy is placed on the body. They are not supposed to hurt, but rather stimulate. In the area of wireless hand-held devices, I wonder “can these e-toys be biologically implanted and controlled through remote, wireless devices? Perhaps even by a “rogue” operator? Is this what the phenomenon known as the electronically targeted individual is all about? Control of the human body, and the human mind, via remote wireless signals to stimulate/sedate (e.g., torture) a human victim?

Some men enjoy having their testicles tantalized with simulation (e.g., licking, tickling, sucking) and now the latest trend in sex toys are electronic devices that deliver, to the gonads, nipples, inner thigh, anal regions, a mild form of electrocution in the form of electronic stimulation (e-stim). Much like the cattle prods, farmers use to shock the backside of their heifers in order to direct and move them into the area they wish the livestock to be. For beginners, one source recommends the “Doc Johnson Stinger Wand.” It is also called the “Stinger Electro-Play Wand” and it retails for about $39.99 at if you’re interested in providing your “love honey” some extra stimulation. This product is recommended for beginners because it is user friendly and provides a starting point for people interested in e-stim toys. It resembles a cattle prod used by farmers except it is made of red and black plastic instead of metal.

E-stim toys aren’t just limited to external play either. There are some toys on the market that are meant to be inserted or worn and can cause muscle contractions to those specific areas (think nipples, vagina, anus).

I have been studying psychology and psychoanalysis, in particular, the internalizing and externalizing of psychopathologies. Externalizing pathologies that give rise to deviant desires, in particular bondage and discipline and sexual sadomasochism. Most recently we have witnessed the development of phenomenon called the Targeted Individual (TIs) and the electronically Targeted Individual (eTIs). Reviewing the psychoanalytic literature of primal scene fantasies based on Freudian theory, theories in matricide, and the development of commercial consumer BDSM fetish, it shouldn’t be that difficult to see how the phenomenon of the TI and the eTI are connected to the primal scene and is a by-product of hi-tech commercial consumer fetishism in combination with the commercial consumer BDSM fetish.

Source References:

Richard von Krafft-Ebing. Psychopathia Sexualis, trans. Franklin S. Klaf. New York. Stein & Day, 1965. For analyses on the discourse of perversion and sexual deviance.

Jeffrey Weeks. Against Nature: Essays on History, Sexuality, and Identity. London. Rivers Oram, 1991. For analyses on the discourse of perversion and sexual deviance.

Jonathan Dollimore. Sexual Dissidence: Augustine to Wilde, Freud to Foucault. Oxford. Clarendon, 1991. For analyses of the discourses on perversion and sexual deviance.

Mcclintock, A. (1993). Maid to Order: Commercial Fetishism and Gender Power. Social Text, p. 87–116. Published by Duke University Press.

Kaplan, Louise J. (1987). Female Perversions: The Temptations of Emma Bovary. New York. Doubleday. Translation Copy 1991 by Louise J. Kaplan.

Holmes, Lucy. (2008). The Internal Triangle: New Theories of Female Development. New York. Jason Aronson.

Engle, Gigi. (2019). These E-Stim Sex Toys Zap You With Electricity — and You Might Actually Like It.” Published online January 8, 2019. Accessed online February 12, 2021.

Electroejaculation. Accessed online February 12, 2021. “The Sexual Happiness People” Online Retailer of Sex Toys, Clothing, and Supplies. Of particular interest is their “bondage” section the “electro-medical-fetish.” Accessed February 12, 2021.

Friedersdorf, Connor. (2013). “The Ethics of Extreme Porn: Is Some Sex Wrong Even Among Consenting Adults?” The Atlantic. May 16, 2013. Accessed February 21, 2021.

Other sources to consider not cited in the paper:

Butler, Judith. (1997). The Psychic Life of Power: Theories in Subjection. Stanford, California. Stanford University Press.

Knafo, Danielle and Feiner, Kenneth. (2006) Unconscious Fantasies and the Relational World. Hillside, NJ. The Analytic Press, Inc. Part of the “Relational Perspective Book Series” Volume 31.

Freud, Sigmund. (1924). The dissolution of the Oedipus Complex. Standard Edition. Volume 19. London: Hogarth Press.

Wieland, C. (1996). Matricide and Destructiveness: Infantile Anxieties and Technological Culture. British Journal of Psychotherapy, 12(3),

Douglas, H., Harris, B.A., & Dragiewicz, .M. (2019). Technology-facilitated Domestic and Family Violence: Women’s Experiences. The British Journal of Criminology, 59(3),

Dickes, R. (1963). Fetishistic Behavior: A Contribution to Its Complex Development and Significance. Journal of the American Psychoanalytic Association, 11(2), 303–330.

Niedecken, D. (2016). The primal scene and symbol formation. The International Journal of Psychoanalysis, 97(3), 665–683.

Gibson, M. (2020). Deceptive Sexual Relations: A Theory of Criminal Liability. Oxford Journal of Legal Studies, Advance Article,

Conaghan, .J. (2019). The Essence of Rape. Oxford Journal of Legal Studies, 39(1),

Sanders, Laura. (2021). Can privacy coexist with technology that reads and changes brain activity? Published online February 11, 2021. Accessed February 11, 2021.

Gilbert, Ben. (2021). Elon Musk says Neuralink implanted a chip in a monkey’s brain, and now he can play video games using his mind. Business Insider. Published online February 1, 2021. Accessed February 11, 2021.

Elizalde, Elizabeth. (2021). Elon Musk says Neuralink could start implanting chips in human brains ‘later this year’. Published online February 3, 2021. Accessed February 12, 2021.

Perper, Joshua A., and Cina, Stephen J. (2010) When Doctors Kill: Who, Why, and How. New York. Copernicus Books.


Mother, Daughter, Gardener, Student, Graduate, Cook, Care-Giver, Lover of Books, Reader of Philosophy, Interested in Psychoanalysis

On The Horizon Of Cyber-Physical Systems

New advances in Artificial Intelligence. The humanoid robot Pepper (shown above) can interpret human body language and read emotion to respond accordingly to the user, evolving as it learns the person. It can also be programmed to fit an environment.

“The formation of the superego, i.e. the internalization of the castrating/idealized father, is certainly the solution on which patriarchy is resting. It is a solution that is resting on the creation of a repression barrier that separates the world of the father – the Freudian superego – from the world of the mother with all the oedipal and pre-oedipal passions, hates and attacks on objects and the self. It creates a rational world resting on a volcano of irrationality and destructiveness. It creates the world of Western culture as we have known it since Aeschylus and as Freud has illuminated it. In this light, The Oresteia, more than Oedipus Rex, becomes the central myth of Western culture and matricide its pivotal crime (Weiland, 1996).”

After discovering a new phrase, “Fourth Industrial Revolution,” I believe the phenomenon of targeted individuals suffering electronic assaults may be part of this phase in human development. The fourth phase of the industrial revolution emphasizes advancements in communication and connectivity as well as merging advances in technologies in such fields as biotechnology, implantable devices, smartphones and android systems, (cyber-physical systems), global positioning, artificial intelligence, and robotics. New continuous glucose monitoring systems allow diabetic patients to wear a sensor on the outside or the inside of their bodies. These sensors deliver blood glucose readings to a handheld device and/or their smartphones. The compiled data of daily readings and daily averages can be shared remotely with others, like medical doctors, via their smartphones. The data can also be sent to their doctors’ offices where the information can be printed and placed in the patient’s file. Please refer to the Eversense Continuous Glucose Monitoring System Our smartphones run on Google Play Services. Google Play Services grants permission to sensors, calendar, camera, contacts, microphone, phone, SMS, and storage. If you turn the Google Play Services feature off, you can’t access Facebook, Twitter, and many other social media interactive sites. Another words, if you want your AI to play the social internet game, you have to turn on Google Play Services or your dead in the technological waters so to speak. At least that is how my smartphone has worked.

“The phrase Fourth Industrial Revolution was first introduced by Klaus Schwab, the executive chairman of the World Economic Forum, in a 2015 article in Foreign Affairs, “Mastering the Fourth Industrial Revolution” was the theme of the World Economic Forum Annual Meeting 2016 in Davos-Klosters, Switzerland. On October 10, 2016, the Forum announced the opening of its Centre for the Fourth Industrial Revolution in San Francisco. This was also subject and title of Schwab’s 2016 book. Schwab includes in this fourth era technologies that combine hardware, software, and biology (cyber-physical systems), and emphasizes advances in communication and connectivity. Schwab expects this era to be marked by breakthroughs in emerging technologies in fields such as robotics, artificial intelligence, nanotechnology, quantum computing, biotechnology, the internet of things, the industrial internet of things (IIoT), decentralized consensus, fifth-generation wireless technologies (5G), 3D printing and fully autonomous vehicles.” (1) 

After reading this, I made the connection between phases of the industrial revolution and the analysis of historical time periods. Michel Foucault analyzed mental illness in three different time periods in human history in his book “Madness and Civilization: A History of Insanity in the Age of Reason.” I’ll come back to this point in just a few moments.

“Monotheism has been praised by Freud, among others, for representing the abstract principle over the concrete. This has been taken, since the establishment of Christianity, as a sign of intellectual and spiritual superiority of Western culture over other cultures. The violence and destructiveness involved in the establishment of this principle have been hidden in the unconscious only to erupt from time to time in unspeakable fits of destructive frenzy (Weiland, 1996).

Optogenetics and the Future of Experimental Medicine

“…modern man no longer communicates with the madman … There is no common language: or rather, it no longer exists; the constitution of madness as mental illness, at the end of the eighteenth century, bears witness to a rupture in a dialogue, gives the separation as already enacted, and expels from the memory all those imperfect words, of no fixed syntax, spoken falteringly, in which the exchange between madness and reason was carried out. The language of psychiatry, which is a monologue by reason about madness, could only have come into existence in such a silence .” That is, through the language of silence.” (2)

One of the most notable advancement in research combining biotechnology (implantable devices) and the use of electromagnetic frequency in Hertz has been seen in the advancements put in place by optogenetics. Optogenetics uses neuromodulation techniques to stimulate the brains of mice. Since stimulation represents a pathway, similar to a door you enter and exit, the pathway can be stimulated one way to stimulate and excite, then shut off, and then stimulated the other way, to depress and sedate neural brain activity, then shut off again. That is, optogenetics has found a way to stimulate or sedate a mouse simply by turning on or off a switch. (3)

Researchers studying intimate partner violence (IPV) and the roots of human aggression and violent behavior in men have discovered that men who use violence as a means to settle disputes or acquire resources (such as females) may be stimulating the part of their brain that activates the pleasure and reward center of the brain. If the use of physical violence brings a satisfactory outcome, thus rewarding the behavior, the male will consistently return to the same modes of behavior and reinforce learning ( Kwiatkowski, Robison, Zeoli, 2018). (4) Interestingly, the same area that is stimulated in violent men to reward them for their behavior, is the same area stimulated in people suffering from addiction. That is, the same pleasure and reward center of the brain are stimulated in people using cocaine, heroine, or opioids. Thus, advances in treatment stemming from this discovery may be multiple. One, violently aggressive men might have a method of treatment available to them, and two, those suffering from a multitude of disorders like addiction, obsessive compulsive, hysteria, and chronic depression might also have a non-oral, non-pharmaceutical based treatment available to them. It is important to note that these types of treatments are experimental and are only used when traditional pharmaceutical do not work.

Interrupting or facilitating communication between the neurons is not the only type of experimental medicine being investigated. Scientists in Switzerland have partially severed the spinal cord of a mouse in order to better understand chronic paralysis. By partially severing the spinal cord of a mouse and using synthetic neurotransmitters, electrical stimulus, and a little motivation (a delicious swiss chocolate and pastry), it was discovered that the damaged spinal cord can be repaired. Here we see the use of electromagnetic stimulation with an injection of a cocktail of synthetic neurotransmitters in experimental medicine. We also see the use of an implanted brain stimulator that activates the mouse’s legs to walk, free of brain activity. (5)

It is important to note that cyber-system technologies used to facilitate communication and connectivity on the outside world of speech, voice, and language, it is also part of the inside human world of biological signaling between neurons and organ systems which represents another form of communication and connectivity. The brain and the spinal cord is the body’s information super highway.

Aspects of Crime in the Technological Revolution 

In June 14, 2018 the Justice Department published a press release charging three orthopedic surgeons who were guilty of a multi-million kick-back scheme in which they referred patients for spinal cord surgeries to the Pacific Hospital of Long Beach California. The result of these surgeries was $580 million dollars worth of fraudulent bills and workmen’s compensation claims. (6)

In February 6, 2015 the Justice Department published a press release charging Meditronics, Inc. with promoting a device that was not approved by the FDA. Medtronic’s spinal cord stimulation devices were placed just beneath the skin near an area of pain, most often in the lower back, where the devices could provide electrical impulses to create a “tingling” sensation intended to alleviate chronic pain. The Justice Department said, “Patients should be able to trust that their health care providers only use…..medical procedures that have been shown to be safe and effective.(7)

Back to Michel Foucault and his book “Madness and Civilization: A History of Insanity in the Age of Reason,” Foucault traces the evolution of the concept of madness (mental illness) through three phases: the Renaissance, the “Classical Age” (the later seventeenth and most of the eighteenth centuries) and the modern experience.

To understand injustice in the treatment of psychiatric patients one must first understand how power and control operates in segments of society. By its sheer accredited manifestation in the last years of the 1800s, modern medicine set up for itself a new way of wielding power, control and dominion over men. It is not far fetched to conceive of the idea or scenario that a paranoid personality (PPD) can combine with other actors to stigmatize an otherwise innocent individual through manufactured reality, since part of a technological culture is, of course, the idealization of manufactured reality. It is also not far fetched to think  that a clandestine orchestration committed by conscienceless people could take place when historically the conceptual distinction between the mad (mentally ill) and the rational was in a sense a product of this physical separation into confinement: confinement made the mad (mentally ill) conveniently available to medical doctors who began to view madness as a natural object worthy of study and then as an illness to be cured. In short, manipulation and exploitation of the human body and mind. After all, did we not witness the mistreatment of gays and homosexuals during the onset of modern psychiatry? Did we not witness the historical maltreatment of the negro population with the Alabama Tuskegee Syphilis Study? (8) Did we not witness the maltreatment of Jews and other minority groups through Nazi persecution during the second World War? (9) It is far too easy to casually call a man “mad” simply because he is different.

In the Department of Justice press releases I have cited above we see a few different elements. One, a violation of trust. Two, power to rule over the subject (medical knowledge and a license to do so). And three, control over the human body through the implanted medical device (spinal cord stimulator).

As new implantable medical devices are developed, it is likely that we may see an increase in violations of public and private trust, more kick-back schemes involving mass payouts, and the use of devices that may have not been approved by the FDA.

Mind Control and Grooming 

“The condition of these outcasts was seen as one of moral error. They were viewed as having freely chosen prostitution, vagrancy, blasphemy, unreason, [homosexuality] etc. and the regimes of these new rational institutions were meticulous programs of punishment and reward aimed at causing them to reverse those choices.” (2)

On college campuses, researchers have found that young men use drugs and alcohol to groom young girls for sex (Brunt, Murphy, Pescara-Kovach, Crance, 2019). (10) If oral drugs and alcohol can be used as a means to commandeer a young girls mind, than the use of these new, non-oral, non-pharmaceutical based electronic technologies may be used to sedate or excite women in order to acquire sex from them and/or brain wash them. In short, control and manipulate not only their behavior, including sexual behavior, but their minds through force manipulation.

“Part of a technological culture is, of course, the idealization of manufactured reality (Weiland, 1996).”

There have been reports that suggest Targeted Individuals (TIs) suffering Electronic Assaults (EAs) are mentally ill (“mad”) and in need of psychiatric treatment. I have read reports that claim these individuals are suffering from hallucinations, are drug and alcohol addicted, or paranoid schizophrenics. If this is the case, these individuals represent a marginalized group of people that deserve more protection under the law than an ordinary citizen simply because these groups have been targeted in the past and have become containers for violent aggression as well as guinea pigs in experimental inhumane, unethical, medical experiments (Perper & Cina, 2010). (11) (12) These individuals have a history of being preyed upon by other psychopathic/sociopathic people interested in stealing their disability checks, food stamps, and other resources belonging to them. Much like Theranos robbed the trust of the American public, misleading us into believing a drop of blood could be enough to satisfy the requirement for hundreds of tests. Now, the medical industry may be interested in violating the trust of the mentally ill. During the Renaissance, madmen (mentally ill) were portrayed in literature as revealing the distinction between what men actually are and what they pretend to be.

In a paper written by Christina Weiland, Matricide and Destructiveness: Infantile Anxieties and Technological Culture, which I am going to quote from extensively, she writes:

“‘The dissolution of the Oedipus complex’ … Freud[‘s] … favour of the castration complex … a massive traumatic event that centers on the fear of castrationIn this sense the boy gives up his mother not gradually, that is, working through ambivalence and reality testing, but suddenly, with a bang, so to speak, due to the dread of castration. In order to save his penis – his masculinity – the boy gives up the mother and identifies with the castrating father. What follows the dissolution of the Oedipus complex is not the establishment of a parental couple but, on the contrary, its destruction. What follows is an idealized/castrating father ruling over a desexualized ego and a repressed maternal world. Ernest Jones, in opposition to Freud, saw the phallic phase as following the Oedipus complex (1927). He maintained that to save his penis the boy gives up mother and substitutes her by his penis. In this reading of the outcome of the Oedipus complex masculine narcissism incorporated in the penis replaces the longing for mother and the accompanying dread of castration. Whichever way we read it; however, the castration complex is central to the outcome of the Oedipus complex.” (13)

Weiland’s paper is very provocative and intriguing because she takes into account Donald W. Winnicott’s theory in ‘The use of an object and relating through identifications’ (1971) where he talks about the child’s emerging sense of externality as dependent on the change from ‘relating‘ to ‘using‘ objects. He writes: 

(The) change (from relating to usage) means that the subject destroys the object … A new feature thus arrives in the theory of object-relating. The subject says to the object: ‘I destroyed you’, and the object is there to receive the communication. From now on the subject says: ‘Hello, object!’ ‘I you’. ‘While I am loving you, I am all the time destroying you in (unconscious) fantasy.’ Here fantasy begins for the individual. The subject can now use the object that has survived. It is important to note that it is not only that the subject destroys the object because the object is placed outside the area of omnipotent control. It is equally significant to state this the other way around and say that it is the destruction of the object that places the object outside the area of the subject’s omnipotent control.'” (14)

Weiland further goes on to make the connection between our technological culture and Winnicott’s theory on the use of objects. She writes:

Technology is, of course, linked to the use of the object. As such it partakes in the struggle for the establishment of externality and involves attacks on the object, as well as the search for an object which, unlike the murdered mother, would survive the attacks. To the extent to which concern has not been established technology is ruthless. To the extent to which externality has not been established technology is a narcissistic extension of the self that relates more to faeces than to baby.”  

It is important to note that in order for the establishment of patriarchy to take place, that is, the superego based in the ‘law of the father‘, the murder of the mother must take place. This is not an actual murder but rather a psychic matricide according to Weiland and according to Julia Kristeva:

 “Matricide is our vital necessity, the sine qua none of individuation, provided that it takes place under optimal circumstances and can be eroticized … The lesser or greater violence of matricidal drive, depending on individuals and the milieu’s tolerance entails, when it is hindered, its inversion on the self; the maternal object, having been introjected, the depressive or the melancholic putting to death of the self is what follows, instead matricide. (15)

And since technology has its roots in the use of the object and in object mastery, in a culture like ours, one that accepts the theory human beings evolved from their primate cousins does not find it contradictory that man treat nature as a mere passive object to be used, abused and discarded. Is this not what humanity has called ‘progress‘?

Technology, then, becomes a deadly tool in the hands of a phallocentric culture which has not allowed the establishment of a parental couple in the psyche. A psyche that has not allowed for the father and the mother to co-exist together without the death of either.

Weiland goes on to compare our technological culture with the creation of Mary Shelly’s Frankenstein:

“Mary Shelley’s Frankenstein portrays phallic omnipotence and the lack of concern as part of the same process which is the manufacturing of a monster in the image of the self and in disowning the monster as something alien. Dr. Frankenstein’s creation is not a monster to start with – he becomes a monster as he absorbs the projections of the good citizens around him and of Frankenstein himself who can feel no empathy, no concern, no pity for the desolate creature he has created. Modelled on Frankenstein’s repressed world the monster faces him as an alien and is thus totally denounced by him.” 

In our technological culture, with its advancing age and surmounting technologies should it be no surprise we have a group phenomenon called Targeted Individuals (TIs)? Is it not surprising that 118,000 American citizens are complaining they are being electronically attacked by clandestine  surreptitious electromagnetic frequency (i.e., technology)?

Weiland wrote, “Ours is an age of the return of the repressed.” And age filled with monsters, androids, aliens, mutated creatures, robots, robocops, roboroaches, backyard brains experiments, terminators, vampires, dinosaurs reborn, devils, spirits, ghosts of all kinds, poltergeists, warlocks, and zombies where they are all in abundance. All the while our air is being poisoned and our resources depleted, our technological achievements have revealed their roots in the lack of control, uncontrolled destructiveness rooted in the murder of the mother and of the parental couple. 

“The absence of a parental couple in our founding myths and its substitute by male omnipotence – spiritual or technological – is ultimately based on an attack on mother and on life as the source of life. When life as the source of life is denied the death instinct reigns unabated.”

(1) Technological Revolution. Encylopedia The Fourth Industrial Revolution.

(2) Michel Foucault (1965). “Madness and Civilization: A History of Insanity in the Age of Reason.” New York. Pantheon.

(3) Optogenetics. Optogenetics pioneer Ed Boyden observes neuron behavior with light – Bing video

(4) Christine C. Kwiatkowski, Alfred J. Robison, and April M. Zeoli. “Brain Health and the Batterer.” Violence and Gender. Vol. 5, No. 4. Published Online December 3, 2018

(5) Partially severed spinal cord in a mouse in Switzerland.



(8) Tuskegee Syphilis Study. Tuskegee Syphilis Study – Wikipedia

(9) The Holocaust. The Holocaust – Wikipedia

(10) Brian Van Brunt, Amy Murphy, Lisa Pescara-Kovach, and Gina-Lyn Crance. “Early Identification of Grooming and Targeting in Predatory Sexual Behavior on College Campuses.” Violence and Gender. Vol. 6, No.1. March 11, 2019.

(11) Joshua A. Perper, Stephen J. Cina (2010). “When Doctors Kill: Who, Why, and How.” New York. Copernicus Books.

(12) Fitzgerald PB, de Castella AR, Filia KM, Filia SL, Benitez J, Kulkarni J. Victimization of patients with schizophrenia and related disorders. Aust N Z J Psychiatry. 2005 Mar;39(3):169-74. doi: 10.1080/j.1440-1614.2005.01539.x. PMID: 15701066.

(13) Christina Wieland. Matricide and Destructiveness: Infantile Anxieties and Technological Culture. British Journal of Psychotherapy Vol. 12. No.3. (1996): 300-313.

(14) Winnicott, D.W. (1971) The use of the object and relating through identifications. In Playing and Reality. Harmondsworth: Penguin, 1980. 

(15) Kristeva, J. (1989) Black Sun. New York: Columbia University Press.