Satan Is Happy With My Progress

In light of my recent blood test analysis, I’d say Satan is “over the moon” with my progress!

Initially, I blamed my brother-in-law for corrupting my son. He influenced him with his own ideology regarding “God” and that ideology was basically “only stupid people believe in God”. I was raised in the Catholic tradition and felt close to my faith. I had believed in the Superior Being of the Judeo-Christian religion and I wanted my son to know him too. I did this by placing him in Catholic educational school systems. Using game theory, there can be no arrived at, definitive conclusion to the question, “Does God exist?” The only arrived at conclusion could be is that it is impossible to actually “know God” because “God’s” status is one of “indeterminacy.” And borrowing from Blaise Pascal’s work, Pensées (1760), his arrived at position was not as to whether God exists or as to whether God doesn’t exist but whether or not it is reasonable and justifiable for a person to believe in the existence of a Superior Being with supernatural powers in an uncertain world. And, under those conditions, it is very justified for any prudent person, in an uncertain world, to believe in a Superior Being such as the God in the Judeo-Christian world. But Pascal also said, “One understands nothing of the works of God unless he starts from the principle that God willed to blind some and enlighten others.” My son’s uncle’s famous tout as well. A statement where he implies, he is not blind and has a better dominant strategy than just to be a “follower”. In game theory, it’s all about dominant strategy. What’s your best dominant strategy in the game?

Initially, I blamed my brother-in-law for his corrupting influence over my son. However, I failed to address the fact that my son, in light of his full intellectual faculties, is capable of arriving at his own conclusions. My son does not believe in any Superior Being with supernatural powers as written about in the Hebrew Bible and neither do I anymore. Of course, I believe in Superior Beings without supernatural powers; although a well-developed, well-polished, and near-perfect mathematical prowess comes pretty darn close to superhuman power in my opinion. It is, nonetheless, a mortal talent and skill revealing a person’s level of IQ. Since I placed him in an educational school system that fosters Christian faith, I assume he performed a formal search for the “Superior Being” known as “God” and, with the aid and guidance of my brother-in-law, arrived at a decision using the payoff matrix of Pascal’s wager; Person does not believe in God and finds that God does not exist where the payoff in the matrix is: “Nonbelief Justified with finite rewards.” This is the dominant strategy of many intelligent people in positions of at least some relatively dominance and power over themselves and others. Of course, this is not the dominant strategy for everyone. There are some individuals whose best dominant strategy is to believe in “God” and become one of his “followers” where the arrived at best possible payout would be to believe in “God” and believe “God” existence where, if using Pascal’s wager, the payoff matrix is: “Belief justified (for whatever reason or arrived at conclusion “God” made himself manifest in the individual’s life) with infinite rewards both on Earth and in Heaven.” Of course, this was the case for Eve when she resided in the Garden of Eden with Adam. Whereupon she chose to “eat the fruit”, as instructed by the Serpent, and to which she found herself expelled from “Paradise.”

My reason for wanting my son to come to know “God” was because I hoped it would foster character traits important for service and good leadership. I believe I achieved this in that my son, as he is sensitive and carrying, and capable of empathy. So, the fact that he does not believe in “God” is irrelevant now. I believe I did a fairly decent job at raising him. Although, this was a shared responsibility between myself and other family members. I cannot take sole responsibility for outcomes. There were many influencing individuals in his life.

Searching for “God” can make for a wonderful, sometimes delusional, and mind-altering experience. It is, however, the best mind-altering substance on the market as there are little to no side effects. At least, in my opinion.

Unveiling the Fragilities and Faultlines of Femininity: A psychoanalytic investigation (Part II)

From “Individualizing Gender and Sexuality: Theory and Practice” by Nancy J. Chodorow (2012).

Updated: September 27, 2021; 5:27 PM

Freud himself admitted that his perspective on femininity was limited and what little he did contribute to the field of psychoanalytic was from pure observational points of view in what he considered to be “feminine behaviors.” Women to Freud, as well as the subject of femininity, must have been no different than any other psychoanalytic riddle that needed unveiling. To further this exploration, I will consider the theories of Nancy Chodorow, Lucy Holmes, Julia Kristeva as well as some other psychoanalysts and philosophers and make an investigatory attempt in unveiling “the fractures and faultlines of femininity.” This psychoanalytic investigation will undoubtedly unveil the “peculiarities” of the psychotic psychoanalytic text of object relations expounded on the original writings of Freud’s castration complex known as Oedipus. This approach opposes aspects of normal healthy development, and as we will see has several connections to the aspects to the psychotic text of Western culture (splitting) as a distinct picture of developmental immaturity as one of the faultlines of both femininity and masculinity in human development. Another interesting aspect of development will be revealed in how we learn to navigate humiliation.

Since violence and aggression are behaviors considered to be a human problem, rather than just one belonging to the masculine gender, studies have shown that serious violent and fatal aggression, as behavior peculiar to animal competition, are carried out at higher rates by the masculine gender and that femininity contributes far less to this human problem. However, this is not to say that possessed femininity is not without its own set of peculiar fragilities and faultlines. Research studies tell us that women are less likely to carry out acts of serious and fatal violent aggression (homicide), but there is a small population of women who kill their children and this can be evidenced if we include into our consideration the abortion rate. 

One of the first elements of Chodorow’s theory is connected to the idea of identity which can include aspects of national, ethnic, religious, and gendered identity as her theory deals directly with Islamic terrorism. “Humiliation seems in some way to affect men and women in different ways can be expected from the classical Freudian account of challenges to phallic narcissism and from feminist descriptions … beginning with Horney, of the humiliation of being a little boy in relation to grown women (Chodorow, 2012, pp. 130).” However, the theory Chodorow develops she calls The Achilles Complex ties directly into Freudian castration anxiety/complex (Freud’s Oedipus) and borrows on the masculine Father-Son vertical and its power dynamic as witnessed in Freud’s patient Little Hans and Han’s fear of his father’s large and castrating phallus (Freud, 1909; Freud, 1924; Chassegeut-Smirgel, 1984). In order for us to uncover the fractures and faultlines of femininity it will require an understanding of the work of other feminist authors, philosophers, and psychoanalysts writing on the Mother-Daughter relationship and its power dynamic rooted in the paranoid splitting of Melanie Klein, and to which Chodorow and Lucy Holmes both borrow from as well.

To reiterate from my previous post, “The Fragilities and Faultlines of Masculinity,” based on the theory of Nancy Chodorow, borrowed from Freudian psychology and re-worked through Kleinian theory, we know that immature development contributes to the fragilities and faultlines of masculinity as well as femininity. We can say this because Chodorow’s Achilles Complex is based on the myth of Achilles who is “a junior man” humiliated by the actions of a superior officer, Agamemnon. To recap Chodorow’s theory:

“The psychic fault lines of masculinity and male selfhood express two developmental and fantasy components: first, maleness as not-female, the male self as defensively separate from and warding off the other [mother/feminine], defensively needing to split self from other if hatred takes over [and this hated object is first psychically introduced to small child in early development as the maternal “Object Other”]; second, maleness as adult man rather than boy-child, not humiliated, shamed, or defeated by another man [forged originally in the father-son affair of Oedipal relations.] (Chodorow, 2012, pp. 135).” …. Furthermore,

“…. this developmental context, issues of selfhood [self-identity] as well as of gender [gender identity] 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. (Chodorow, 2012, p. 130).” ….


“Humiliation, specifically, is especially a male-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, depend partly on a father’s own sense of confident masculinity and selfhood. … (Chodorow, 2012, pp. 131).”

Might the same be said of femininity and the female self originally configured in the mother-daughter relationship? And what’s more, how does humiliation play into the original mother-daughter affair? Indeed, it does and those outcomes will be discussed later.

To continue, we can certainly say that immature development (being a junior man/young man) bears a part in the fragilities and faultlines of masculinity because mature, intelligent men, possessing normal, healthy, and secure development seemed to be better suited in navigating humiliation as their secure sense of self forged in the original secure attachments of the father-son relationship as well as the mother-son relationship balance out the loss encountered and to which these men’s self-identity and gender identity are neither threatened by feelings of femininity/homophobia nor does it require them to make a display of their “sense of masculinity through physical prowess and physical power.” That is to say, these men feel secure in their self-identity, are intelligent to know better, that masculinity sometimes requires accepting losses and these realizations occur as a natural consequence through the natural course of development we call aging (Erikson, 1982). So while mature men encountering a loss, although the loss may feel uncomfortable and foreign even humiliating, possess a strong degree of healthy problem-solving creativity rooted in their secure sense of self, and seemed to be more accepting of ruptures because their experiences and possessed feelings of assuredness in their identity, knowing that this loss will not “define them as weak/powerless/feminine/non-masculine,” and knowing one must sometimes “try again” in order to overcome failures. This does not seem to happen with regard to the immature stages of human gender development and/or those possessing abnormal developmental attachments known as ambivalent attachmentavoidant attachment, and disorganized attachments, (Wallin, 2007) and high levels of narcissism requiring high degrees of narcissistic supply (wins over losses). This is not to say, that individuals possessing these attachment styles will go on to victimize others with serious or fatal violent aggression either. Its reference here is completely an indexical sign but not guaranteed in terms of future risk of perpetrating violence. Of course, something must be said regarding how these two faultlines of masculinity play into authoritarian types of personalities and dictatorships. As a result, women tend to be far less physically aggressive but tend to use much more social strategy and “game” with regard to their gameplay and utilize more passive-aggressive violence which contributes to their social intelligence. Whereas men, because of how they were socialized with regard to identifying with their father’s phallus as well as being taught what it means to be “a man”, tend to exert their identity more in terms of physical strength and male-patterned dominance which often is displayed as violence.

The Fragilities and Faultlines of Femininity

To begin, women, borrowing from Freudian psychology, tend to be much more masochistic as we witness higher rates of anorexia and bulimia among women as well as female rates of self-cutters in self-harming behaviors but also their desire for self-castration fantasies such as plastic surgeries (Knafo & Feiner, 2006). So, regarding “the fragilities and faultlines of femininity” one similar type of possessed psychoanalytic characteristics is immaturity which may be due to abnormal development, play into the psychological dynamic to serious and fatal violence and aggression against the gendered self. The traits Freud termed “peculiar” to femininity which he observed as “high degrees of possessed narcissism,” is a young egocentricity — a defensive need to “hold the male gaze”, may also play a role in the fragilities and faultlines of femininity. The key defining characteristic between the two, masculinity and femininity, is in the way the genders defend against loss. As a general rule, women already have to navigate the lost phallus at an early age, this fact seems to bear a part in how women also handle future losses. Women’s lost phallus becomes her “deficiency” and so, are socialized to be submissive to the phallus and from a very early age may introject the lost phallus as her “deficiency.” 

Women’s possessed sense of, and desire towards, aesthetic beauty may bear a part in the destabilization of her feminine identity as women tend toward possessing high degrees of vanity in combination with high impression management thereby contributing to the faultlines of her femininity. This peculiarity seems to be in line with the same type of immature development (egocentricity and defensive need to hold the male gaze) and/or abnormalities in developmental attachments to the mother-child affair as well as the father-child affair. This is to say, women tend toward fear in “becoming their mothers.” That is to say and to borrow from Nancy Chodorow, the first faultline of femininity is femaleness that is “not like Mother” in a defensive need to split the self from the Object Other if hatred takes over. When this happens, women experience castration fears of aging such as loss of aesthetic beauty, self-doubt and wondering about her own value, become completely foreclosed about becoming a mother herself, or feel threatened when placed against other powerful female Objects. When we witness this psychic defensive need of femininity displayed in women, what we witness is far lesser an aspect of masculine physical strength and prowess exerted against an Object Other. Although there has been crime statistics reported as this happening within a small population of women who kill, which has been eloquently termed “femme Fatales”what is more commonly observed is passive-aggressive violence occurring against Object Other (in a defensive need to split the self from the Other, internalized mother, if hated takes over). That is because this all-powerful Mother figure could feed and nurture us or abandon us and leave us to die. For some, these unconscious fears may remain to stay strong within the unconscious and may develop into borderline personality disorder (Silberschmidt, Lee, Zanarini, and Schulz, 2015).

Additionally, because this maternal object has been incorporated into the psyche and identified with as the maternal Object because of shared genitalia, women are more likely to exert violence against the self as opposed to the Other outside herself, as she herself possesses the Object Within in the triangulation of her psyche of Mother-Father Self (Holmes, 2008, Holmes, 2013). She can become psychotically foreclosed against any possibility of a heterosexual development and/or instead develop a homosexual or transgender lifestyle as a creative compromise to a problem as well as develop sexually deviant creative female perversions. “If a little girl has no penis to prove she is not her mother, she can introject the mother (Holmes, 2013).” In a similar vein, if a little girl has no penis to prove she is the father, she can introject the father’s phallus. Likewise, if a little boy has no vagina to prove he is like his mother, he can introject the mother’s vagina creatively through phantasy and/or fantasy (Knafo and Feiner, 2006).

When a little girl introjects their mother, the little girl is able to gain mastery over the maternal object which is both feared, loved, and hated. This psychoanalytic truth holds true for the little boys as well who introject the father through identifying with his penis. What we observe in cases of humiliation forged in the original mother-daughter affair, and I am going to theorize here based on my readings, as is the development of homosexuality (lesbian, and transgender homosexuality, anorexia-bulimia, the development of feminine machisma, and the idealized phallus, and other forms of violence against the self; such as excessive body manipulations and plastic surgeries, abortions, and other self-defeating behaviors such as excessive promiscuity and using the body as a prop “sex object” as a defensive need, as well as the ultimate denial, suicide, in the formation of abnormal identity and object relations.

If we consider Freud’s phrase, “anatomy as destiny,” we can accept the following: “We all, men and women, have an unconscious impulse to control and subordinate the female sex, and this is because our first object in this world is a powerful woman who can feed us or let us die. We all, men and women, have to find our own ways to subdue and contain this loved and hated figure, and boys and girls find different solutions to this universal problem (Holmes, 2013).”

We can now borrow from the writings of Julia Kristeva who wrote in her “Stabat Mater:”

“When feminists call for a new representation of femininity, they seem to identify maternity with this idealized misapprehension: and feminism, because it rejects the image and its abuses, sidesteps, the real experience that this fantasy obscures. As a result, maternity is repudiated or denied by some avant-garde feminists, while its traditional representations are wittingly or unwittingly accepted by the “broad mass” of women and men.”

Lesbian Homosexuality and Forms of BDSM in Deviant Sexual Relationships (fetishes)

To expound further on the fragilities and faultlines of feminity we look to the writings of Simone de Beauvoir who said all the complexities of feminity can be explained through the fact, that in this world, women function as a “deficient Other” (de Beauvoir, 1952). I interpret this quote as implying that a woman is perceived as a deficient Other when she is without a masculine counterpart (a husband) with which to complete and guide her in the world. This implies there is not only a need for a healthy connection to what women experience as “femininity” but also a need for protecting its integrity for all forms of socially acceptable femininity (homosexual, transgender, masculine dominant female, and otherwise). This requirement may move us toward a healthier understanding of the differences in object relations, with regard to femininity, with an importance placed on issues surrounding boundaries and mergings and what those “boundaries” and “mergings” mean for a properly socialized acceptable feminine identity. Speaking from personal experience, the female creative perversion I have developed as a way to unconsciously control and subordinate the female sex manifests as homosexual phantasies. I believe this is my unconscious impulse to control and subordinate female flesh. In all sibling arrangements and childhood relationships there exists this unconscious impulse or wish to control and subordinate the female sex. The question is whether or not the individual will be successful in satisfying their potential defensive need to control and subordinate this “Object Other” without harming the object of her affections.

Nancy Chodorow wrote French psychoanalysis through Lacan and structuralism argued that gender and sexuality are always in the partial realm of culture. “Our bodies, masculinity, and femininity are named linguistically. Our identities, fantasies, and desires are filtered through our parents’ own linguistically infused fantasies, through cultural stories, and through institutions like marriage, parenthood, religion, and politics … When we come up against these findings that each clinically particular individual has his or her own personally individualized sexuality, whose description requires much more than a generalization about the sex of the object in relation to the self (Chodorow, 2012, pp.155–156).”

In the above statement, we get a good dose of caution from Chodorow alerting us to generalizations about sexuality. This information contained herein this post is meant to be taken as informative information gleaned from accredited psychoanalysts and philosophers.

In another form of sexual deviance, we witness this unconscious impulse to subordinate the female sex through something called Bondage and Discipline in Sadism and Masochism (BDSM). This form of sexual deviance allows for the very real potential for “binding female flesh with props.” These props can be used by the subjects as counterphobic defensives (counterphobic objects) that help us to navigate, defend, and ward off our anxieties surrounding our defensive impulses to control and subordinate female flesh as well as to be subordinated by. The element of consent is a crucial aspect of this type of sexual deviance. These props, leather straps, ropes, chains, other medieval restraining devices as well as electronic stimulation toys (eStim) may be used in counter defensive to the powerful unconscious wish to control our early childhood Objects (mother/father). More recently there has been concern over newly developing technologies used for electronic stimulation (eStim toys) and service security surveillance technologies in pursuit of “potential threats” to the security, prosperity, and freedom of American democracy. Christine Weiland wrote, Culture, as a space where the working through of fundamental human problems takes place, constitutes a container; culture, as an ideal and a prohibition, constitutes part of the superego. For the individual, the solution to any particular psychic problem will depend on both his/her object relations as well as the cultural space.” She also expressed fears towards advancing new technological inventions which would place matricidal destructiveness in the hands of people possessing infantile anxieties. In “Sex and Death in the Rational World of Defense Intellectuals,” Carol Cohn had lucidly demonstrated in her writing the lethal aspects that result from the social embodiment of, or the acting out, of unanalyzed phantasies belonging to the male imaginary (Wieland, 1996; Jacobs, 2007; Kohn, 1987).” How does this play into the fragilities and faultlines of femininity? It bears importance when consider against the psychoanalytic backdrop of triangulation Lucy Holmes wrote about and witnessed in her clinical patients. That is the Mother-Father-Self psychic triangulation. And how this triangulation of not only mother-daughter, but the father-daughter affair, may influence infantile anxieties where the phallus becomes the counterphobic defense against the feared all-powerful mother in the development of female masculinities of “machisma” as well as other feminine peculiarities.

Anorexia and Bulimia

Little boys are given the ability to separate themselves psychically from their mothers’ deficiency by misidentifying with her. That is to say since little boys have a penis and so they identify with the father’s all-powerful penis. The traditional Freudian psychology places the mother as the “deficient Other” or the weak and powerless parental object. However, little girls don’t have this option and so they identify with this powerful maternal figure through her “milk” (breasts also theorized as the maternal penis). Helene Cixous claimed the mother is a metaphor. She also wrote the breast acts as a privileged topos of female expression: “a woman is never far from ‘mother’ . . . There is always within her at least a little of that good mother’s milk. She writes in white ink.” And so, we come to understand, “Mother writes in white ink; mother’s milk.” And so, “Voice: milk that could go on forever … Eternity: is voice mixed with milk (Walker, 1998, pp. 134–139).” We can make a comparison by saying, at least for the little boy, the penis is the privileged topos of masculine expression. In like vein, the little boy is never far from his ‘father.’ But to further theorize, for a little girl who finds her mother frustrating and humiliating towards her, the powerful milk association, identification, and incorporation of “mommy is now inside of me because I drank her milk” becomes the powerful abdication of the “Queen” through reverse digestion, the regurgitation of that frustrating milk through forced expulsion of food or the complete denial of it (food) as the psychic defensive needed to split the self from this hated body, yet incorporated, still humiliating and frustrating internalized object. If homosexuality is a compromised formation, then we could also say too, anorexia and bulimia may also be a form of creative compromised solution, albeit potentially lethal and dangerous. If we turn to Julia Kristeva, she views maternity as “the privileged realm of the subject’s ambiguous stance between the sensuous pre-Oedipal bonds of maternal attachment and the disciplined separation of Oedipal (or symbolic) detachment. The mother’s body is the lived terrain of this contradiction, serving as both source of a disruptive semiotic and as pre-condition for the productive symbolic. She reproduces the father’s symbolic order while simultaneously destroying it with her pre-symbolic links to the disruptive realm of (unrestrained) libidinal drives (Walker, 1998, pp. 145–146; Oliver, 1993, pp. 3).”

The influencing semiotics of language found in the maternal chora, a negative language spoken that marks the return of the symbolic order. “It is the site that constantly subverts the stability and coherence of the symbolic. It appears to be at odds with the paternal authority of the symbolic (Walker, 1998, pp. 115; Kristeva, 1985).” For Kristeva, the semiotics is linguistics tied to the body and expressed as a “bodily experience,” such that for the child this time period exists before the time of acquired spoken language (pre-Oedipal) and so, its subjective influences remain hidden in the unconscious. Here Michelle Boulous Walker reports feminist writers suggesting the maternal body as “the body as negativity” and “embodies an active form of madness.” “This madness erupts as laughter indicating aggressive negativity toward unity and law (Walker, 1998, pp. 115; Kristeva, 1985). The language of the body is experienced in very real negative and positive ways by the child. Thus, again, unwittingly sets up for us a scenario of the borderline patient (Silberschmidt, Lee, Zanarini, and Schulz, 2015). Thus, similar to how Chodorow interprets the masculine development of a child;

“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, depend partly on a father’s own sense of confident masculinity and selfhood (Chodorow, 2012, pp. 131).”

So too, can we surmise that “much hinges on how a daughter relates to her mother and thus develops into a woman. In a similar arrangement, the delicate negotiation of this transformation, of identification, of how to replace or join in without bringing on retaliation, castration, or humiliation. All of these, in turn, depend partly on the mother’s own sense of confident femininity and selfhood.”

In a similar vein, Weiland tells us all patients, in fact all people, are in some way engaged in an internal struggle with their objects, especially the mother. Although this struggle is unique to the person as it is hidden for someopen for others, it seems to underlie the human condition and, in this sense, constitutes a fundamental human problem where the solution to it is both an individual and cultural one (Weiland, 1996).

And as Carol Cohn informs us of the lethal cultural results when the social embodiment of the male imaginary (the phallus) is allowed to parade in unrestrained fashion with no prohibitions placed on the part of the superego what we witness is infantile destructiveness in an age of advancing, available to the highest bidder, technology.

Feminine Machisma and the Idealized Phallus and Fear of Pregnancy

I will briefly discuss these faultlines of femininity; feminine machisma, the idealized phallus, and fear of pregnancy. It has been theorized the father’s penis becomes the idealized symbolic imaginary for little girls and is “every girl’s solution” to navigating her loss of not being given a penis. Where I do not necessarily believe this to be a “faultline” per se, as one must consider one’s object choices placed in substitution for the lost phallus. For example, female love object choice in lesbian homosexuality and choosing a masculine gender identity, pursuing a career as a female military officer, or becoming a pilot as an idealized form of phallus substitution. Also, professional female athletes, female police officers, and female bodybuilders may utilize healthy avenues to satisfy their lost phallus and I often think of Serena Williams and her tennis racket as phallus. While others may develop unhealthy behaviors like becoming female gang members to prove their worth in criminalized organized crime groups, in demonstrations of physical violence of their possessed masculine strength, prowess, and power. We might inquire, “Are we all “hard-wired” and “cemented” to our object choices based on our genetics and cultural upbringings?” Consider reading the journal article written by David Berreby, “The Things That Divide Us.” We know from the psychoanalytics of identity formation, culture is a very strong influencing factor. In addition, some women have very real unconscious fears of maternity and may require several years of psychotherapy before becoming pregnant (Balsam, 2012; Jacobs, 2007). This is not necessarily a faultline, in my opinion, although it can pose a problem for women wishing to become pregnant. The choice of maternity is a personal and private one. In addition, our unconscious fantasies and defensive impulses in relation to our objects, we all have been informed by our parental influences both maternal and paternal, their marital arrangements, the quality of their marriage and treatment of one another, and cultural surroundings which all play a bearing on a child’s future identity.

These are just a few of the ways females deal with the unconscious impulse to control and subordinate the female flesh. I have not discussed excessive body manipulations and self-castration fantasies nor acts of excessive promiscuity and the most fatal of all unconscious drives, suicide.


Balsam, Rosemary. (2012). Women’s Bodies in Psychoanalysis. East Essex, Canada. Routledge.

Berreby, David. “The Things That Divide Us”. National Geographic Magazine. April 2018. Vol. 233, №4. pp.46–67. “We are wired at birth to tell Us from Them and to favor our own group.”

Chasseguet-Smirgel, Janine. (1984). Creativity and Perversion. London. Free Association Books.

Chodorow, Nancy J. (2012). Individualizing Gender and Sexuality: Theory and Practice. Relational Books Perspective, Volume 53. New York. Routledge; Taylor & Francis Group.

Cohn, Carol. Sex and Death in the Relational World of Defense Intellectuals. Signs: Women, Gender, and Theory. Vol. 12, №4. Summer, 1987. pp. 687–718.

de Beauvoir, S. (1952). The Second Sex. New York. Alfred A. Knopf.

Erikson, Eric H. (1982). The Life Cycle Completed. New York. Norton.

Freud, S. (1909). Analysis of a Phobia in a Five-year-old boy (Little Hans). In Standard Edition, Volume 10. pp 5–149. London. Hogarth Press.

_______, S. (1924). The dissolution of the Oedipus complex. In Standard Edition, Vol. 7.

_______, S (1931). Female Sexuality. In Standard Edition, Volume 21.

Holmes, Lucy. (2008). The Internal Triangle: New theories in female development. New York. Jason Aronson.

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

Jacobs, Amber. (2007). On Matricide: Myth, Psychoanalysis, and the Law of the Mother. New York. Columbia University Press. Chapter 12, The Latent Mother-Daughter (pp. 148–156).

Knafo, Danielle and Feiner, Kenneth (2006). Unconscious Fantasies and the Relational World. Hillside, NJ. The Analytic Press, Inc.

Kristeva, Julia (1986). Stabat Mater. In Female Body in Western Culture: Contemporary Perspectives. Cambridge, MA. Harvard University Press.

Kristeva, Julia (1985). Revolution in Poetic Language. New York. Columbia University Press.

Oliver, Kelly. (1993). Reading Kristeva: Unraveling the double-bind. Bloomington. Indiana University Press.

Silberschmidt, Amy; Lee, Susanne, PhD; Zanarini, MD; and Schulz, Charles S., MD. Gender Differences in Borderline Personality Disorder: Results from a multinational clinical trial sample. Journal of Personality Disorders. Vol. 29, No. 6 (December, 2015). Note: Gender differences in BPD populations tend to be comprised of women at a rate of 75% or higher. 

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

Wallin, David J. (2007) Attachment in Psychotherapy. New York. Guilford Press. 

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


Barna, Karen. The Fragilities and Faultlines of Masculinity. Published online January 3, 2020.

Barna, Karen. Myth, Phantasy, and Culture: Male counterphobic defenses against emasculation. Published online May 11, 2021.

Barna, Karen. On Why The Creation Of Aestheticism Is So Important To Self Esteem and To Falsehood. Published August 10, 2021.

Barna, Karen. Freud’s Riddle of Femininity and Some of the Secret Peculiarities of Female Psychopathologies. Published September 16, 2021.

Barna, Karen. The Riddle of Gang (Group) Stalking and Uncovering some its “Secret Peculiarities”: A forensic analysis of one individual case study. Published September, 18, 2021. The importance of this post works through some of the psychoanalytic of gendered-based aggression/violence.  The Riddle of Group (Gang) Stalking and Uncovering Some of its “Secret Peculiarities”: A forensic analysis of one individual case study | by Karen Barna | Sep, 2021 | Medium 

Myth, Phantasy, and Culture: Male counterphobic defenses against emasculation

Image: The base of Donatello’s “David” bronze sculpture, the 1420s to 1460s.

“The problem with cooperation is that at times one wants to retard, rather than foster, cooperation between players. Collusive business practices are good for the businesses involved but not good for the rest of society.”

Part of the grim strategy employed in game theory can be analyzed through a psychoanalytic lens. At the heart of this psychological reasoning for grim strategy in game theory, we describe one reason as belonging to a pathogenetic wish. However, this is just one reason. There are many other dark psychologies and dark reasons that entertain dark outcomes with grim strategy. But here I am addressing what is known as matricide.

Carol Cohn wrote about her experience with intellectuals, the professionals who informed and legitimized American nuclear strategic practices in the summer of 1984. She explained how she had become fascinated by the extraordinary abstraction and removal from what she knew as a reality that characterized the professional discourse. She questioned, “How can they think this way?” The workshop on nuclear weapons, nuclear strategic doctrine, and arms control was a conference that held dominance with mostly male intellectuals. In fact, they were all men. The weight of social intersubjectivity allowed for the language to contain dominant male metaphors. She raised the question of gender and language in the discourse. Cohn said one of the roles of nuclear strategic thinking is its use of a “specialized language” which she termed “technostrategic.” Women who are concerned with nuclear weaponry and nuclear war must give careful attention to the language we use and when that language allows women to communicate with it and what it allows us to think as well as say. Cohn said this because after being steeped in the defense intellectuals’ “language and discourse,” she started asking herself, “How can I think this way?” She assumed their reasoning and posture. Defense intellectuals spend their days calm and matter-of-factly discussing nuclear weapons, nuclear strategy, and nuclear war which occurs seemingly without a sense of horror, urgency, or moral outrage. In fact, there seems to be no graphic reality behind the words, as they speak of “first strikes,” “counterforce exchanges,” and “limited nuclear war.” Human death and human suffering, in nuclear parlance, is most often referred to as “collateral damage.”

In fact, one of Cohn’s subheadings read, “White men in ties discussing missile size.” Feminists have often suggested that an important aspect of the arms race is phallic worship. That “missile envy” is a significant motivating force in the nuclear build-up. One of the reasons these men resisted nuclear disarmament was because it was perceived as emasculation. How could any real man ever consider becoming disarmed? Both the military itself and the arms manufacturers are constantly exploiting the phallic imagery and promise of sexual dominance that their weapons so conveniently suggest. Thus, the bombs that became the military’s ultimate destroyers were the progeny of the atomic scientists — and emphatically not just any progeny but male progeny. CONSIDER: If this fact is so, then who are the people responsible for the creation of a “technostrategic language” of clandestine electronic targeted assaults and psychotronic torture?

To further my inquiry, I’d like to make a comparison to electronic targeted assaults and psychotronic torture. The perpetrators of these behaviors, like defense intellectuals, are primarily male. In fact, I believe my attackers to be men. The reason I think this is so is that, like Carol Cohn’s defense intellectuals, they speak a “specialized language,” that is, a “technostrategic language.” For one, there seems to be no sense of horror in inflicting the pain and suffering they deliver to their targets. Secondly, they seem to lack moral urgency toward correcting their immoral action and there seems to be no perception or conception that this crime is violent and psychologically damaging for the targets. Thirdly, there seems to be no concept of the graphic reality to the psychological violence electronic targeted assaults and psychotronic torture both impose and the extent of injury placed on another human being as well as any understanding or concept for the victims compromised sense of well-being. Fourthly, their use of electronic weaponry can be seen as a “counterphobic defense” that may be an unconscious psychological defense against the fear of emasculation. It was stated above, “disarmament is resisted because how could any real man ever consider becoming disarmed?”

If you remember, I had shared some of Judith Butler’s ideas regarding independence. Independence is somewhat of an illusion because we never achieve a completely pure form of independence from others (Butler, 2021). We are always dependent upon others, in fact, evolutionary survival demands individuals and groups cooperate. Thus, independence becomes more of an interdependence. This is where cooperation and negotiation play a part and in grim strategy, the cooperation is either replaced with deception or a feigned form of cooperation or is replaced with brute force. We may perceive tariffs as a form of violence imposed on the consumer and in fact, that is just what they are. If a country says to another country, “I will not place a tariff on your imports if you do not place a tariff on mine” and both countries agree to the terms. Then, after six months of no tariffs, one of the countries reneges his offer and starts raising tariffs on the other countries’ imports. What do you think will happen?

Likewise, electronic targeted assaults and psychotronic torture take away from the target individuals’ sense of empowerment which seeks to clandestinely disable him or her thereby manipulating the playing field in favor of the opponent/perpetrator. As a result, their personal choices become limited, their lifestyle choices are compromised, and the person becomes disenfranchised and poorer for it. And as a result, society becomes poorer as well. In electronic targeted assaults and psychotronic torture, its mechanistic dehumanization is similar to militarized operations and nuclear strategic planning operations and, because of its sanitized abstractions, it continues to inform a culture in a very real and clandestine way regarding violence. All this hints toward sexual and patriarchal domination in myth, phantasy, and culture. Its weaponry and phallic imagery perpetuate a counterphobic defense in fear of emasculation. Why would a real man ever consider disarmament?

The very real problem that should scare everyone regarding this relatively new phenomenon is the lack of horror and moral outrage possessed by the perpetrators of these types of crimes as well as the subtle and clandestine, sanitized abstractions which are similar in their footprints to nuclear strategic war planning. This is not to imply that the federal government is responsible for my electronic targeted assaults or psychotronic torture, although it hints at the historical administrative tools traditionally utilized by federal agencies to govern, punish, and control its citizens. Rather, I am saying there are men in society who utilize the same type of language and discourse rooted in the same type of myth, phantasies, and culture. That is a “specialized language,” a “technostrategic discourse” that unconsciously expresses their counterphobic fears of emasculation and an insatiable need for dominance.


Axelrod, Robert. (2006). The Evolution of Cooperation. New York. Basic Books.

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

Carol Cohn. Sex and Death in the Rational World of Defense Intellectuals. In Signs, Vol. 12, №4, Within and Without: Women, Gender and Theory. (Summer, 1987) pp. 687–718.

Debunking a False Assertation of Electronic Targeted Assaults and the Targeted Individual: Analyzing the Lacanian Perspective of a Borderline Case and the Lacanian “Real”

In my personal history with electronic targeted assaults, electronic harassment, and electronic psychotronic torture, there was a precursory event that began the inception of the targeting. This precursory event contributed to the abuse known as the Targeted Individual. Electronic targeted assaults, electronic harassment, and electronic psychotronic torture could not possibly be “therapy for those addicted to drugs and alcohol or suffering some other mental illness.” This excuse has been given as a reason by some for why targeted individuals may be suffering targeted torture. TIs themselves put forth assertations that their targeting was being done by the federal government because they were using drugs and/or alcohol. This is against federal law. The phenomenon that has manifested itself in America and other countries, is a conspiracy. It is a conspiracy between more than just two people.

To explain why electronic targeting is not therapy, it is the job of the clinician to foster a “safe holding environment” to structure the symbolic space in which the patient will feel free to express his or her emotions and psychic content, it is a sensitively structured space based on the mother-infant-situation and rooted in the assumption of an ethical position held by both participants; patient and professional. In fact, this could be said of medical practices. To explain further why the phenomenon of electronic targeting speaks more about the psychic state of the perpetrator rather than the victim, please consider the following.

In the Lacanian perspective of a borderline case known as the “Case of Colette,” symbolic transference marked by an outburst of rage in the patient signified a rupture of the patient’s entanglement with her mother. In this way, the analyst promoted her “full speech” which breached the patient’s defensive need to remain “invisible” and avoid the pain and rage of her entanglement.

Need in the therapeutic space of psychoanalysis is the lived-through experiences before we have acquired the capacity to access and use speech. There will always be a gap between what is consciously known and the inarticulated unconscious need which cannot be known. In Creative Perversions, Janine Chasseguet-Smirgel analyzes Hans Bellmer’s disarticulated reproduction of female doll parts which reveals something about his unconscious need.

The conscious appeal created by the therapist creates the “fantasy of seduction.” The psychoanalyst projects to the patient as a sensitive and caring object which hopefully finds a satisfying place within the social scene. In the approach to supposedly “treat” these mentally ill patients with electronic targeted assaults, there is no appeal to appease the other. It misses the mark completely because the other is not appeased. In “treatment” a patient is given the option to accept or to decline or cancel any further treatment. This is not so with electronic targeted assaults suffered by the Targeted Individual. They are not given a choice with electronic targeted assaults and psychotronic torture.

To further analyze, the assaults carried out by the perpetrator against the Targeted Individual will be explained by relational psychoanalysis and the intersubjectivity of the perpetrator. The paper by Charles Turk, In the Lacanian Perspective on the Case of Colette, Turk explains the importance of the relational perspective of intersubjectivity of the subject (the patient/perpetrator). The Lacanian perspective is grounded in a linguistic science that was unavailable to Freud because he never considers, in any real depth, the preoedipal situation. If we revisited the Oedipal situation, in this phallic phase postulated by Freud, the child has accessed to the ability of language. Because of the pre-Oedipal stage which exists before the acquisition of language, Lacan insists that the phallus is not the penis with which it is regularly confused, but to the contrary a signifier that symbolizes that organ of the body. As signifiers create meaning, words will take the place of the things they refer to. In the unconscious, meaning is symbolized through representations and metaphor. This becomes the symbolic language of the unconscious. This means that speaking beings are creatures of absence — the thing does not have to be present in order to arrive at meaning — and a barrier of meaning protects us from a direct confrontation with The Thing — this is what the psychotic is unable to do because of a defect in the foundation of language.

In light of this information, we can see that the mark of mental illness is cast onto the subject (perpetrator). Although he has created a barrier that protects him from identification and prosecution through the creation of a form of “invisibility” that will protect him from direct confrontation with THE THING (state authority/responsibility). Another thing that he fears. This psychic mental state exists because the psychotic knows right from wrong. However, what cannot be known is his unconscious mind because this was formed before the acquisition of language and speech. Therefore, there is some type of loss and separation he is unable to process the loss because of the defect in the foundation of language that has created the unconscious mind. This is the human condition in a state of absence and a place where the lived-through experience of absence existed before the time of language.

These missing things constitute the Lacanian “Real,” which is embedded in that biologic substrate that we humans can never return to. The project of the pervert is to actualize this return. Finally, the phallus serves as a “master signifier” that puts into motion and chains together other signifiers to create meaning. This chaining is the work of the paternal function.

Because the nature of human language can be flawed through the loss of meaning in our communication, Jacques Lacan theorized this concept of the “Real.” We can lose the conscious meaning of communication when it falls into the crevices of our unconscious mind unnoticed or ill-understood during our waking reality, the latter being the case in our neonatal experience with mommy, the infant body, and the environment at a time before language. Thus, we can receive these unnoticed or ill-understood communications along with their meaning in dream symbolism. When this happens, the meaning of lost communication, unnoticed or ill-understood or otherwise, gets captured by the unconscious mind and the language and meaning comes back to us through dream signs and symbols. This concept sets up the possibility for the anal sadistic universe to be expressed in dreams as well because the creation of the anal sadistic universe is part of some individual’s communication repertoire, such as in electronic targeted assaults. In trauma patients who cannot process their traumatic and violent experiences consciously, it may, as one aspect of the unconscious in psychoanalytic thought, come back to them in dreams or be experience in psychic hallucinations seen in Post-Traumatic Stress Disorder (PTSD). Here I am only explaining the eruptions of the “Real” in dreams as part of the unconscious. I cannot explain them as hallucinations that erupt in PTSD. I haven’t got that far yet.

Not only can the meaning of communication become lost, but it can also become confusing. Another aspect of language is its capacity to confound through mixed signals, and an example of confusing communication happens when someone tells you they love you, and they follow up this statement with actions and behaviors that don’t support the statement. This often happens in cases of battered women when their husbands are at times loving and caring, and then at other times, suffer psychotic breaks and physically or sexually assaultive. It is during these times of psychotic foreclosure meaning falls away. This is part of the abjection of being “cast down by another,” which is part of “the real.” Many times, people witness or hear about violent acts of aggression they cannot wrap their head around because the meaning behind why someone would want to commit such bloody acts of mass shootings is a radical move away from civil modes of speech (communication). Murder represents a state where relational meaning has fallen away from language. That is, the ability to civilly express oneself through language in a coherent non-violent way has been disrupted and has given away to a state of full abjection.

To borrow from Winnicott, in the “good enough” space of clinical framework what takes place in this protected space is conceived by Lacanians not to be “treatment” with its overtones of ministrations by another person but rather the assumption of an ethical position by both participants. This is what Lacanians designate as the process of “cure,” and why that word is used in this context of medical practice. Electronic targeted assaults, electronic torture, psychotronic torture is not “treatment towards a cure” but rather unwarranted, unsolicited physical assaults that take place outside of informed consent which lacks the assumption of an ethical position by the attending party. It is very much one-sided. The behavior voices, through its unconscious symbolism, a lack or absence in the psyche of the subject (the patient/perpetrator) who is carrying out the electronic targeted assaults and psychotronic torture against another.


Turk, C. (2016). A Lacanian Perspective on the Case of Colette. Clinical Social Work Journal, 44(4), 357–359.

On Drag Queens and Female Transvestites: Comparing the movie Artificial Intelligence with the human phenomenon of female perversions

Pinocchio is comparable to the “automata” of Android technology known as artificial intelligence. At least in psychoanalytic theory.

I would like to discuss the phenomenon when one feels compelled to wear clothing of the opposite gender, whether it be male or female, which is also accompanied by the conscious or unconscious feelings one might be the respectively opposite gender object. It is believed that such people are plagued with insurmountable anxiety — a terrifying mix of abandonment, separation, and castration anxiety. For the male, the scarf, the skirt, the piece of lace, or the silk dress reassures him about a number of things that are very important to the little boy. First, that his body parts are all there and in one piece. Secondly, he has, through this clothing or accessories, his mother’s disappearing body and has been reunited with her. Like that magnificent all-powerful creature, he has a penis under his skirt like his adorable mother, he can be desired by his father, like his phallic mother, he can now submit to his father without feeling like a castrated woman, his penis is intact. His terrifying father shouldn’t be concerned with having to castrate his little rival, for the boy is only a charming ineffectual little girl, there is no humiliating difference between the boy and his father or the boy and his mother. Everybody is equal. When he puts on his mother’s dress or scarf, the little boy feels reassured about all those things. Then, and only then can he go on with being a real boy.

The female transvestite, like any other overtly masculine woman, has a “life-long” daydream narrative that if she were a man rather than a woman, she could undo the past and find a loving mother inside some female erotic partner. Therefore, are female lesbians who assume the sexuality of female transvestites yearning to recuperate the lost territory of an erotic female surrogate mother? This psychic state stems from the primal scene and the relationship between mother and daughter. Is there perhaps desperation to find her feminine identity in the caricature of male virility, here equating nurturance and surrender with susceptibility to debasement, her division of the world into phallic and castrated beings.

For the female non-transvestite bisexual, the bulging belly of the bicep, or the overdeveloped quadriceps muscles in the physical display of prowess, especially in competition, reassures her that her vagina has not been castrated and, in fact, she is still in full possession of functional, feminine genital, reproductive parts. There may be other types of modifications to the non-transvestite, female bisexual’s traditional gender role like pursuing primary masculine occupations as a police officer, mechanic, construction worker or she may assume traditional feminine occupations like teacher, journalist, research assistant. She can now submit to other female or masculine objects in her relational orbit without feeling like a castrated woman. She will not feel inferior even though a lowering gender status schema has been operating. She has after all compensated for it through sports training and weight lifting. She can now be desired both by a surrogate mother substitute and by her father in this bisexual arrangement. However, she may choose only one of these genders as a long-term companion and spouse. In the display of these female masculinities, if she chooses a male spouse, she can now submit to her father without feeling castrated. If she chooses a female spouse, she can now submit to her surrogate mother as an erotic equal or perhaps maybe even a superior. So, when a woman goes through the trouble of “putting on” the body of masculinity she can feel reassured about her femininity and becoming equal to both phallic mother and father. Then, and only then can she go on with being a real girl.

Only in the context of the social environment are female perversions and deviant forms of sexuality created. To compound the problem, repudiations to these forms of disarticulations which resulted from such perversions create hate, homophobia, and delusions of evil. These emotions go on to fuel the targeting and violence these groups have to endure.

In the space of psychiatric treatment, I once had a psychiatrist tell me that my homosexual phantasies had something to do with not being a “real girl.” Like a female Pinocchio, I was likened to wooden “automata.” Puppets, or the psychoanalytic equivalent to human toy “automata.” Inanimate objects that exist in the real world, but are manipulated and exploited by their puppet masters. Should this surprise me since some doctors perceive their patients as test subject automata?

I would like to make a comparison to the movie “Artificial Intelligence” directed by Stephen Spielberg and released in 2001. Human objects are used as a “means to an end” in many areas of life like employment contracts, sexual reproduction (surrogacy), pornography and prostitution, and as human test subjects in human experimentation. But today we have androids and robots. These forms of “automata” are desirable because they do not consume vast amounts of resources beyond the initial stage of manufacturing, thereby relieving our planet of the very real human aspect of infantile human destructiveness.

In the movie “Artificial Intelligence” the boy android called David is cast aside by his mother after the step-wise process of imprinting took place. This imprinting process sealed David’s love for the woman he was given to as a gift, much like the social bonding of passionate attachments in early childhood development. After hearing the fairytale of “Pinocchio” read to him by his new mother, David believed if he could find the “Blue Fairy” and ask her to turn him into a “real boy,” then the mother who cast him aside will love him. However, the mother who cast him aside did so in favor for the safety of her own biological child whom David was being cruelly manipulated by in a child’s social game. Of course, the mother acted irresponsibly in casting David aside and turning him out into a world without any protection or safety net. Especially because it was her biological son who was being cruel to David.

As a result, David goes on a perilous journey in search of the Blue Fairy, an imaginary being from the child’s fairytale. After many dangerous encounters and altercations with humans interested in harming him, David finally finds the Blue Fairy and intently stares in amazement at this beautiful being who he believes can turn him into a real boy. He sits there starring out onto her visage and constantly repeats the phrase, “Please make me a real boy.” He sits there for over 2000 years before he is finally discovered by an advanced race of A.I.

In this perilous journey, it is important to note the very real human need “to be loved” as well as the very real human need to feel that you “are loved more than other.” Scenarios of parental rejection as well as parents who choose favorites among their children may antagonize lateral competition in the relationships of siblings which can go on to create repetition behaviors in their children. Now, repetition behaviors are not necessarily considered bad in classical psychoanalytic theory, if the child’s sexuality is cemented in sexually pursuing the opposite gender. This is perceived as normal. But make no mistake, the Oedipus complex strands us on the psycho-social shores of our human sexual development whether we be homosexual or heterosexual.

In the movie “A.I.”, David is what we call “automata”; an android robot used for the manipulation and exploitation of human goal attainment and human wish-fulfillment. David’s arrival at a goal, “to find the Blue Fairy based in a driving need to be loved by the mother who cast him aside,” begins the performance of a repetition behavior, but is someone how admired even in the face of David brutally beating another replica of himself. He exclaims to this look-a-like droid, “You can’t have her” right before he beats the face off of the other Mecha whom he believed was after his human mother’s affections too. His goal is a repetitive behavior that is repeated daily until he finds an advanced species of future artificial intelligent beings. When one of these advanced beings assumed the image of the Blue Fairy and explained to him he cannot be turned into a “real boy” did David finally stopAlthough his wish was an unattainable wish, his wish-fulfillment of “being loved” by his human mother is eventually granted to him, even if it is only for one day. This allows him to finally experience the love that had so long been denied, not at all unlike the creation of homosexuality and other female perversions.

We can, through this rendering, understand how female perversions created in the castration complex of Oedipus contributes to the development of human phenomena of such things as drag queens, transvestites, homosexuality, lesbians, bisexuals, female transvestites, and transexuals.

Please consider the following link:

The Social Psychology of Dehumanizing Attitudes and Behaviors: Theoretical evidence to explain gang stalking and electronic targeted assaults

The maze, thus, seems to symbolize our human limited perspective, our entanglement in the world of the senses and desires, our getting lost, taking the “wrong” path, occasionally feeling lost and desperate. The labyrinth would stand for the spiritual path of circling the Centre. Neither, it seems, can exist without the other. Spiritual heights will not be reached without the entanglements of the flesh.

“From within, the view is extremely restricted and confusing, while from above one discovers a supreme artistry and order.”

This paper explains through a psycho-social lens how individuals can be used as third-party proxies in the phenomenon known as gang stalking and electronic targeted assault. By analyzing the social-cognitive process known as “mechanistic dehumanization” in addition to a possessed form of sadism known as “everyday sadism” as part of a new personality profile known as the “Dark Tetrad.”

The social psychology of dehumanizing attitudes and behaviors towards others is rooted in culturally determined and learned beliefs surrounding another’s individual identity. Some dehumanizing behavior is displayed as disrespect, condescension, and neglect toward others (Christoff, 2014). There are several negative consequences associated with dehumanization and this paper address theoretical social-psychological aspects in research-based evidence of what has been termed everyday sadism and everyday dehumanizations which are contributing to the phenomenon of gang stalking and electronic targeted assaults.

Dehumanization was primarily believed to be part of extreme ethnic or racial intergroup conflict. New research evidence has brought to light this is no longer necessary for dehumanization to occur. Similar to everyday sadism, dehumanization can occur as part of everyday practice based on one’s personality profile (Buckels, Jones, & Paulhus, 2013). That is to say, dehumanization appears to be an everyday social phenomenon rooted in everyday social-cognitive processes of some human beings (Haslam, 2006). Since there are two ways dehumanization can occur, first the denied human characteristics thereby in essence grouping certain individuals with animals, also called “animalistic dehumanization.” The second social-cognitive process is termed “mechanistic dehumanization” in which humans are likened to objects or automata and denied human qualities like warmth, human emotion, and individuality (Haslam, 2006). My personal experiences in dealing with others have found a large portion of evidence in my social environment when opinions deviate from the majority rule and the majority rule is incapable of navigating the difference perceived. As a result, this blocked or diked human relatedness causes a second social-cognitive phenomenon known as “mechanistic dehumanization” and is extensively discussed as being part of the technology of advancing medicine and sexual objectification in which people are perceived as inert and instrumental tools, as a means to an end in advancing one’s goals and interests of their own.

Often perceived as “mild dehumanization” it is often considered an innocent and inconsequential part of behavioral patterns. However, the evidence does not support this ideology of it being an innocent by-product of human interaction. Mild dehumanization that appears subtle, innocent, and inconsequential can range from subtle forms of disrespect, condescension, neglect, social ostracism, and other relational slights. Gangstalking and electronic targeted assaults may be perceived by its perpetrators as a form of innocent, inconsequential, “mild dehumanization” but it goes beyond mild and crosses over to high conflict physical assaults.

Overwhelming evidence tells us dehumanization of others can lead to long-term psychological sequelae (Sheridan, James, & Roth, 2020). Research also tells us dehumanization of others can lead to increased aggressive social behavior such as bullying as well as increased forms of anti-sociality such as hostile avoidance and social rejection. These behaviors are then accompanied by attitudes of reduced human worth by those who are being targeted. They are therefore judged less worthy of protection from harm.

Everyday interpersonal maltreatments can leave its victims feeling degraded, invalidated, or demoralized. There has been extensive research into dehumanization’s negative consequences. When people are mechanistically dehumanized, as when people are gang stalked and electronically targeted with assaults or sexually assaulted and beaten, they are being used as objects or automata, containers for violent aggression and advancing human progress. They can enter into “cognitively deconstructed” states that become emotionally numbing, accompanied by reduced clarity of thought, and cognitive inflexibility, with an absence of meaningful exchange. Experiencing this form of dehumanization leads to pervasive feelings of sadness and anger challenging one’s coping skills. Since one of the goals of dehumanization is “status-reducing” interpersonal maltreatments such as being treated as incompetent, fat, ugly, lower-class, embarrassing, unintelligent, unsophisticated in the goal of degrading another’s image. This in turn can lead to feelings of shame and guilt by those being targeted.

As such, dehumanizing maltreatments eventually lead to one’s detrimental well-being. Psychological well-being requires basic psycho-social needs to be met. These include autonomy, competence, and human relatedness as well as a standard for the continuation of self-care. Dehumanizing maltreatments lead to impaired ability to satisfy individual needs and directly contribute to depression, anxiety, and stress-related disorders such as alcohol use disorder. As such, dehumanization maltreatments are not considered “innocent” or “inconsequential” by-products of social interaction as a “social phenomenon” common to human communication. Dehumanization maltreatment poses a real hazard to other’s well-being as well as their cognitive psycho-social development. Dehumanization maltreatment leads to depression. Depression can lead to suicide. It can also lead to anxiety and anxiety can lead to anxiety-related disorders.

Since an aspect to dehumanizing maltreatment is the character trait known as sadism, a research study investigating the phenomenon of what has been termed “everyday sadism” to reveal a new personality configuration termed the “Dark Tetrad” of personality. Originally termed the “Dark Triad” which refers to the personality configuration composed of three character traits found within a specific personality type; Machiavellianism, narcissism, and psychopathy. The new Dark Tetrad includes four traits instead of three; Machiavellianismsadism, narcissism, and psychopathy. The researchers conducted a study investigating individual’s willingness to take part in a bug-killing paradigm. Sadists volunteered at greater rates than did non-sadists. In the second study, researchers investigated the willingness of individuals to harm an innocent victim. When aggression was easy, sadism and Dark Triad measures predicted unprovoked aggression. However, only sadists were willing to work for the opportunity to hurt an innocent person. In both studies, sadism emerged as an independent predictor of behavior reflecting an appetite for cruelty. Together, these findings support the construct validity of everyday sadism and its incorporation into a new personality paradigm (Buckels, Jones, & Paulhus, 2013).

“The task thus becomes to track the patterned ways that violence seeks to name as violent that which resists it, and how the violent character of a legal regime is exposed as it forcibly quells dissent, punishes workers who refuse the exploitative terms of contracts, sequesters minorities, imprisons its critics, and expels its potential rivals.”

 Judith Butler, The Force of Nonviolence: An ethico-political bind


Buckels, E., Jones, D., & Paulhus, D. (2013). Behavioral Confirmation of Everyday Sadism. Psychological Science, 24(11), 2201–2209.

Butler, Judith. (2020). The Force of Nonviolence: An ethico-political bind. New York. Verso Publishing.

Christoff, K. (2014). Dehumanization in organizational settings: some scientific and ethical considerations. Frontiers in Human Neuroscience, 8,

Halsam, N. (2006). Dehumanization: an integrative review. Pers. Soc. Psychol. Rev. 10, 252–264. doi: 10.1207/s15327957pspr1003_4

Johnson, L., Plouffe, R., & Saklofske, D. (2019). Subclinical Sadism and the Dark Triad. Journal of Individual Differences, 40(3), 127–133.

Krick, A., Tresp, S., Vatter, M., Ludwig, A., Wihlenda, M., & Rettenberger, M. (2016). The Relationships Between the Dark Triad, the Moral Judgment Level, and the Students’ Disciplinary Choice. Journal of Individual Differences, 37(1), 24–30.

Lyons, M., & Jonason, P. (2015). Dark Triad, Tramps, and Thieves. Journal of Individual Differences, 36(4), 215–220.

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),

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

Content Analysis of the Subjective Experience of Gang Stalking: One research studies findings and what their findings tell us

Content Categories in the Analysis of Gang Stalking Victims

The categories arrived at fall into six (6) distinct groups:

i) Those that involve an invasive attack on the subject’s body.

Being remotely controlled/mind control (7); physical ailments as a direct result of gang stalking (10); voice-to-skull transmission (18); and control and surveillance devices implanted into the body (20).

ii) Those involving an exterior attack on the person of the subject or their senses.

Physical, interference, intimidation, and harassment (3); targeted by noise (6); and physical attacks (21).

iii) Physical interference with the individual’s personal environment or possessions.

Physical surveillance/being followed (1); electronic surveillance (5); subject to electronic hacking (8); subject to clandestine, unauthorized entry to home (13); vandalism/theft of property (14); and family and friends also targeted (17).

iv) Assault on reputation

Targeted by slander/gossip (11).

v) Individuals or agencies involved in perpetrating or collaborating with the gang-stalking.

Police as part of the conspiracy (15); neighbors as part of the conspiracy (16); family/friends as part of the conspiracy (19); producing ‘evidence’ of gang-stalking fails to persuade authorities to intervene (22); and medical practitioners as part of the conspiracy (23).

vi) Items concerning the interpretation of the meaning of gang-stalking.

Victim of a conspiracy (by multiple agencies) (2); establishment cover-up (4); victimized as part of a global phenomenon (9); reinterpretation of past events in the light of the gang stalking experiences (12); and complained they didn’t know why they were being stalked (24).

Sequelae of Gang-Stalking

The most commonly observed category of the reported sequelae of gang-stalking on individuals was psychological damage (42%), followed by isolation and loneliness (34%), and a determination to fight back (32%)

The categories fell into three (3) groups:

i) Psychological/physical effects.

Psychological damage (1); isolation and loneliness (2); resentment/distress at being treated as crazy or paranoid (4); physical ailments as a result of stress caused by gang-stalking (8); and feelings of hopelessness (11).

ii) Practical effects/losses.

Changed lifestyle (6); financial losses (7); efforts to escape from gang-stalkers (10).

iii) Fighting back

Determination to fight back (3); found support from other gang-stalking victims through the internet (5); and development of hatred/violent tendencies.

Stalking is a social construct that arose in a particular social and cultural context. The concept of stalking was introduced in the late 1980s to describe a form of interpersonal aggression that, although common through the ages, had come to be socially unacceptable in the western world after the recognition of equal rights for women and the prosecution of domestic violence. Stalking is a form of coercive control primarily utilized by abusive husbands over their wives. Since the new term of the millennium has been ‘group’ or ‘gang’ stalking, it is interesting to note that this places the gang stalking at a time period when the world wide web was forming connections between individuals and groups of individuals together through the service of America Online which was made affordable through the median pricing of the home computer.

In addition, when individuals claim they are being stalked by a group of people, they are labeled delusional, as where if the individual claimed they were being stalked by one person they were more likely to be believed. Research into this phenomenon has been scarce, but new research studies are being carried out to better understand the phenomenon.

In my personal experience with gang stalking, electronic targeted assaults to my mind and body, I have also experienced what I term “telecommunication interference” which behaves similar stalking in a pattern of repeated, unwanted intrusion by one person, or group of persons, into the private life of another in a manner that causes distress, disruption, or fear through clandestine radiological eavesdropping devices. I also believe the intelligence and information gathered through these eavesdropping operations contribute directly to my experience with gang stalking because clandestine operators are privy to my “comings” and “goings.” Similar to a secret military operation or police “stake-out.” Because similar operations are utilized in military and government surveillance, I believe these operations, as I have come to know them, are being carried out by an organized group of individuals perpetrating illegal surveillance and in violation of stalking laws. I have experienced cell phone interference, laptop computer interference, as well as television interference, and hear what appears to be people talking over the projection of a radio signal. That is, these sounds are outside my head as if I were listening to a radio broadcast.

To emerge de novo means “to emerge a new” as the result of some event, pattern, or phenomenon. Advances in technology have greatly increased the criminal capabilities to take stalking to the next level of clandestine surveillance.

Phenomenology. You know why I love that word? Georg Wilhelm Friedrich Hegel, the German philosopher who penned The Phenomenology of Spirit or The Phenomenology of Mind. In Lordship and Bondage, it begs me to ask the following question:

“What is the Phenomenology of Mind behind act of clandestine gang stalking that combines with electronic targeted assaults utilizing telecommunication interference and radiological eavesdropping surveillance?”

PARANOIA? Or is it something more sinister? Similar to what Judith Butler referred to as the “merest particle of the meanest character?” CRUELTY and SADISM?

“….it is in them that the enemy reveals himself in his characteristic shape, they are rather the object of serious endeavor and become precisely matters of the utmost importance. This enemy, however, renews himself in his defeat, and consciousness, in fixing its attention on him, far from freeing itself from him, really remains forever in contact with him and forever sees itself as defiled.” This “enemy,” as it were, is described as “the merest particular of the meanest character,” one which serves, unfortunately, as an object of identification for his “fallen” consciousness. Here, consciousness in its fall abjection has become like shit, lost in a self-referential anality, a circle of its own making. In Hegel’s words, “we have here only a personality confined to its own self and its petty actions, a personality brooding over itself, as wretched as it is impoverished.” ~Judith Butler

Wireless communication system facilitates the communication among peoples in the exchange of data. Wireless communication intercept or denial of communications is named Electronic Warfare (EW). Jamming is one way to disconnect transmissions and communications between Wireless systems. In making a comparison to the sequelae effects of gang stalking, electronic surveillance (eavesdropping), and electronic targeted assaults we can come to an understanding of how “denial and disconnection” are achieved as a sequelae effect as reported in the physical losses of the individual through change in lifestyle. This effect completes the “denial and disconnection” of the individual through intelligence gathering and psychological operations not only with regard to psychological sequelae and practical losses but also over the individual’s sense of agency in collaborating with others. This is just one aspect of military science that is employed by governments and police forces but it is also employed by organized crime syndicates as well.


Butler, Judith. (1997) The Psychic Life of Power: Theories in subjection. Stanford, California. Stanford University Press. Free book preview below:

Shabana, G., & Shaheen, E. (2019). Performance of LTE downlink communication system in presence of electronic warfare spot jamming. IOP Conference Series: Materials Science and Engineering, 610(1), 10

The above article is available FREE over

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.

The above article is available FREE over

Working with Dreams and Dream Symbolism

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The 18th-century painting by Henry Fuseli, “The Nightmare” (1781) Romanticism

The prescription that we should sleep upon problems is well known. Although the conscious ego is inactive while we sleep, some part of the mind continues working on the problems that beset it during the day, so that when we awake the solutions may be already in place.

We can sometimes obtain a demonstration of the problem-solving power of the dreaming mind if we visualize an unsolved anagram or mathematical puzzle while drifting to sleep. Instructing the mind to work on the puzzle, just before sleep descends, can often stimulate a dream solution.

At this point, it is interesting to question the effects of trauma on the patient as it would seem logical to me that trauma can block the creative mind. Certainly, manipulating the brain with electromagnetic frequency signals, as a form of assault, may reduce dream frequency and interrupt creative problem-solving. If we were to analyze this from a scientific standpoint we might begin by analyzing the hallucinations suffered by Post Traumatic Stress Disorder or medical cases of insomnia. Since, to my knowledge, there is little known or written about the amount of dreaming when it comes to new techniques in medicine that utilize electronic stimulation of the brain.

Intellectual Insights and The Creative Mind

Sometimes answers are actually given in dreams. A famous example is that of the German chemist Friedrich Kekule who claimed that his ground-breaking discovery of the molecular structure of benzene, in 1961, came to him in a dream. Working hard on the problem, he fell asleep and dreamed of molecules dancing before his eyes, forming into patterns, then joining like a snake catching its tail in a dream representation of the so-called “benzene ring”.

The answer may come literally, unfiltered by symbol. The Russian chemist Dmitri Mendeleev, after many fruitless attempts to tabulate the elements according to their atomic weight, dreamed their respective values and subsequently found all but one to be correct, a discovery that led to the publication of his periodic law in 1869.

When dreams offer symbolic rather than literal solutions, interpretation can be more difficult. the scientist Neils Bohr identified the model of a hydrogen atom in 1913 after a dream in which he stood on the sun and saw the planets attached to its surface by thin filaments as they circled overhead. Numerical solutions, in particular, may be conveyed in symbolic form, perhaps using associations lodged deep in the personal unconscious. For example, the number 3 might be indicated by an old three-legged stool from the dreamer’s childhood.

One of the most astonishing of all dream discoveries, involving visitation by a dream ghost, is that of H.V. Hilprecht, Professor of Assyrian at the University of Pennsylvania. In 1893, Hilprecht was trying to decipher inscriptions on drawings of two agate fragments believed to come from finger rings, dating from c. 1300 BC and excavated from ruins of a temple at Nippur in modern Iraq. Discouraged by lack of success, Hilprecht retried to bed and dreamed that an ancient Babylonian priest appeared before him to inform him with a wealth of background detail that the fragments were not separate rings at all but part of a cylinder that the priests had cut up to make earrings for a statue. If they were put together, the priest told him, the original inscription could be read with ease. Hilprecht awoke and confirmed the truth of his dream, receiving final proof when he examined the fragments in the museum at Istanbul.

The Nightmare

Psychological, as well as intellectual problems, can be solved through dreams. Anxiety dreams, for example, can help us recognize important truths about ourselves. In stark contrast to the modern view of “nightmares” is the original meaning of the word as an evil spirit that visited people in their sleep to seduce and so gain possession of them, body and soul. The “mare,” or “demon”, came to women as an incubus (shown in the 18th-century painting by Henry Fuseli, above) and to men as a succubus, leaving the dreamer feeling oppressed and overpowered, as if something heavy was pressing on his or her chest. Recent psychology suggests, but may not prove, that “nightmares” are dream symbols of unconscious sexual desires (especially repressed passive and masochistic aspects of sexual instinct). The only connection of support I can give for this suggestion would be to compare dreams to creative perversions of sexual deviance. If all sexual perversions are creative solutions to a problem by which they are encountered in our conscious reality through phantasy, then dreams may be the creative solutions to problems experienced in our waking reality through the realm of unconscious language or phantasy. That is to say, through symbolism.

Dreams of Mortality

The collective unconscious takes the long-term rather than the short-term view, associating death with change rather than with finality. However, at an individual level, death has always vexed, terrified, and fascinated us, and the Level 1 and 2 dreams that lie not far below the surface of our conscious minds may be filled with anxieties about our own death or about the ultimate loss of loved ones or close friends. To explain what these levels are remember the collective unconscious is a vast historical storehouse of the human race containing ideas, symbols, themes, and archetypes that form the raw material of the world’s myths, legends, and religious system. There are three subconscious levels of the mind:

Level 1 is the most superficial class, drawing primarily on the material in the preconscious mind. Dream images from this level can often be taken at face value.

Level 2 deals with material from the personal unconscious, using predominantly symbolic language, much of it specific to the dreamer.

Level 3 contains what Jung called “grand dreams.” These deal with material from the collective unconscious, operating only in symbols and archetypes.

Fearful dreams about our own mortality may indicate the need for us to come more to terms, in conscious life, with our inevitable fate. Dreams about the death of others, though, may depict more abstract fears — for example, a concern about the annihilation of the personality or the self, or dread of judgment or divine retribution, or of hell, or of the manner of death, and so on.

Death in dreams sometimes carries precognitive warnings about the future. Abraham Lincoln dreamed his own death only days before he was assassinated, seeing his corpse laid out in funeral vestments in a room of the White House. Many dreams of death, however, have no association with mortality at all. Some may relate to aspects of the dreamer’s own psychological life, or to a change in life circumstances. Symbols of death may also draw the dreamer’s attention to forthcoming irrevocable events, such as retirement, losing a job, moving house, or ending a close relationship.

Reading the obituary of someone during a dream, or seeing their tombstone, or attending their funeral, may suggest the dismissal of that person from a job, or their relegation from the dreamer’s affections, or their fall from grace in some other way. I don’t believe the corpse of the woman in my eruption of the Real dream is really “unknown” to me. I believe she is someone I encountered during my waking life at some point in my history. Perhaps in a bar, or a grocery store, or as a person visiting a neighbor of mine.

Dream images relating to the dreamer’s own death can carry similar meanings, although The Golden Dreamer, a dream handbook published in 1840, saw such images as denoting speedy marriage and success in all undertakings.

In light of this new information highlighted above, my analysis regarding my dream of another person’s death may suggest the abstract fear of annihilation of the personality or the self. This may provide supportive evidence that remote experimental medicine may be utilizing electronic targeted assaults to harness and/or change/control personality and behavior. Or the inverse possibility of a clandestine criminal conspiracy. Since there is no pharmaceutical drug that can correct a personality disorder or even cure addiction. Since personality disorders can be connected to sexual orientation and sexual deviance, it makes sense this may be an explanation for the electronic targeted assaults of certain individuals. That is, electronic targeted assaults of the Targeted Individual as a result of fear of Other whether it be because of their mental illness, sexual orientation, or some other aspect of the Self. All personality is like glass glued to a table and the prevalence of the Histrionic Personality Disorder connections to homosexuality can be supportive evidence.

In the work of Michael Foucault, The History of Sexuality (Vol. 3): The Care of Self, Foucault takes us into the first two centuries of our own era, into the Golden Age of Rome, to reveal a subtle but decisive break from the classical Greek vision of sexual pleasure. He skillfully explores the whole corpus of moral reflection among philosophers; Plutarch, Epictetus, Marcus Aurelius, Seneca, and physicians of the era, and uncovers an increasing mistrust of pleasure and growing anxiety over sexual activity and its consequences. How does this connect to the phenomenon known as the Targeted Individual suffering electronic targeted assaults in the age of non-essentialism?

This concept of non-essentialism was famously expanded upon by Foucault in his History of Sexuality, in which he argues that even gender and sexual orientation are contrived formations and that our concept of essentialist notions of gender or sexuality is flawed. For example, he argues that the entire class of homosexuality is in fact quite recent, built up by cultural norms and an interplay between different groups in society, but with no more essential a quality than, for example, the idea of beauty.

Explaining the Real in the Work of Julia Kristeva and Jacques Lacan

The art of Gabriel von Max, “The Anatomist,” Realism (1869)

“You see, gentlemen, reason is an excellent thing, there’s no disputing that, but reason is nothing but reason and satisfies only the rational side of man’s nature, while will is a manifestation of the whole life, that is, of the whole human life including reason and impulse.” ~Fyodor Dostoevsky, Notes from Underground

The closest we come to “the Real” is in our neonatal experience following birth at a time before language. In our neonatal experience, we do not understand word meanings. Words are not yet understood because our capacity to express and understand language has not been formed yet. The neonatal experience is based on feelings and sensations the body and our mirror provides us. Thus, the time before language creates the unconscious in our human experience of conscious awareness. The only experience connecting us remotely to another through language is based on Winnicott’s concept of the mirror. Mommy smiles at us and we smile back. Mommy squeezes a squeaky toy and we laugh uncontrollably or become frightened depending on the nature of the child. We are hungry or wet and we cry. Mommy grimaces a “what’s the matter look” as she places a bottle in our mouths or changes our diaper. This neonatal experience is perceived as a shared union, in symbiosis with the mother as his “mirror.” This is all we understand of language in the neonatal experience. Thus, the Real is connected to the neonatal experience with the maternal body. As the child grows and begins to experience the world, he or she begins to realize that mommy and he are two separate individuals and not the same person.

Because the nature of human language can be flawed through the loss of meaning in our communication, Jacques Lacan theorized this concept of “the Real.” We can lose the conscious meaning of communication when it falls into the crevices of our unconscious mind unnoticed or ill-understood during our waking reality, the latter being the case in our neonatal experience with mommy, the infant body, and the environment at a time before language. Thus, we can receive these unnoticed or ill-understood communications along with their meaning in dream symbolism. When this happens, the meaning of lost communication, unnoticed or ill-understood or otherwise, gets captured by the unconscious mind and the language and meaning comes back to us through dream signs. This concept sets up the possibility for the anal sadistic universe to be expressed in dreams as well because the creation of the anal sadistic universe is part of some individual’s communication repertoire. In trauma patients who cannot process their traumatic and violent experiences consciously, it may, as one aspect of the unconscious in psychoanalytic thought, come back to them in dreams or be experience in psychic hallucinations seen in Post-Traumatic Stress Disorder (PTSD). Here I am only explaining the eruptions of “the Real” in dreams as part of the unconscious. I cannot explain them as hallucinations that erupt in PTSD.

Not only can the meaning of communication become lost, but it can also become confusing. Another aspect of language is its capacity to confound through mixed signals, and an example of confusing communication is when someone tells you they love you, and they follow up this statement with actions and behaviors that don’t support the statement. This often happens in cases of battered women when their husbands are at times loving and caring, and then at other times, suffer psychotic breaks and physically or sexually assault them. It is during these times of psychotic foreclosure meaning falls away. This is part of the abjection of being “cast down by another,” which is part of “the real.” Many times, people witness or hear about violent acts of aggression they cannot wrap their head around because the meaning behind why someone would want to commit such bloody acts of mass shootings, committing murder is because meaning has fallen away from language. That is, the ability to express oneself, through language, in a coherent non-violent way has been disrupted and has fallen away.

Sigmund Freud gave us his theory of “Fort-da” in which he theorized, after observing a child playing with a toy, repeatedly through it down and cast it away from him and his crib. Freud postulated this was the child’s way of managing his separation anxiety he felt when his mother left him. This is a state of abjection or casting down of another. In dream eruptions of the Real, the state of abjection and/or casting down is symbolized most commonly as a corpse because the corpse represents the horror and disgust of severance. Much like the horror and disgust of the little child when severance from mother occurs. The severance or castrating death from the living is feared and repudiated by all men. This is part of “the Real” in states of abjection or in states of casting down and away and it is connected with pre-Oedipal relations and the maternal body, and with the separation-individuation phase (rapprochement) phase of childhood.

So, what does it mean when we dream of death? The answer. It means something a little different for everyone. Most commonly it symbolizes brokenness, transformation, and new change, starting a new chapter in one’s life, a new beginning, separation, or end, or it could actually symbolize mortal death itself. For me, in my eruption dream of the Real, I theorize that since the neonatal experience also encompasses a time before the infant has learned the capacity for concern and empathy, something that is shaped through language, communication, and the human experience. I have theorized “the corpse” symbolized in my dream represents the clandestine veiled assaults of electronic torture and electronic targeting, and as such, establishes its connection to the psychopathic state of the perpetrator. As is the case with psychotic foreclosure, or as in the case of certain personality disorders and establishing psychopathic identities through reading silence. Because during states of psychotic foreclosure, the psychopath exists in a void of emotion, because he/she does not have the capacity to love or to feel concern or empathy for his or her victims. This state places him or her outside of language, in an emotionless state, similar to death or the symbol of “the corpse” in my eruption of the Real dream. Because emotion allows for the capacity for feeling sentiment, that is passionate love or happiness for another, this person seems to present him or herself as someone existing outside of language who might exhibit shallow effect or cyclical abusive behaviors towards others. To describe the difference between passionate love and lack of emotion, let’s consider the movement of a symphony or song with musical tones and pitches similar to the movement of an ocean that rocks back and forth the movement of the water. This description contrasts greatly from that of a mill pond that is flat in tone, lacking movement, and is completely still. In psychotic foreclosure, a person may feel passionate hatred or anger towards another when violence erupts, but this is where meaning falls away in language because its spoken communication lacks the capacity to coherently express itself in a civil and orderly way.

Another element that can be brought into my eruption of the Real dream analysis, was that I received two requests from two different publishers over to have one of my writings published. The article was published in one of the online publications called “The Startup” on February 14th. This caused an increase in activity on that day over my Medium website. This particular writing was viewed close to 400 times and then was followed by a lull. So, the graph that details the number of times a reader read my Medium website increased significantly on February 14th making the graph that represents activity over my medium website have one large phallic column on this particular day. This could have further stimulated my unconscious in terms of “castrating death” and “the corpse” because it was on February 14, 2003, my nephew was tragically killed at the young age 19 in a car accident. Combining my perceptions regarding this with the intent of clandestine electronic targeted assaults and electronic torture, you can come to an understanding how dreaming of “death” or a “corpse” will have different meanings for everyone because everyone’s life experiences are different and everyone’s perceptions are different too. Bringing in another aspect, I also had a boyfriend in late adolescence who was rather well endowed (the large phallic column?) and his birthday was on February 14th, Valentine’s Day.

Another connection to my eruption of the Real dream was a previous dream I experienced and had remembered to write down. I titled the dream “The Demonic Wizard Dream” and in this dream, I was forced to watch the torture of a loved one by a demonic male Wizard, who also happened to have blue eyes and blonde hair, similar to the corpse in my eruption of the Real dream. I called this male “the Wizard” because in my dream he possessed “magical” powers. This connects to the repetitive viewing of “the corpse” (Death) in my eruption of the Real dream connecting this dream to an actual state of abjection, the casting down and away of another through “magical powers” that violently assault. Thus, I theorized that “the corpse” actually, more truthfully, represents the electronic targeted assaults and torture in the psychotic state of foreclosure in the mind of the “demonic wizard” (psychopath/state of psychotic foreclosure) as it exists outside of language, lacking a civilized, coherent meaning that is ordered through civil communication.

Because my eruption of the Real dream involved the death of a stranger, this indicates that there are changes going on around me but I feel completely detached from them. This is connected with my feelings of separation and isolation in my estrangement from my family which was imposed on me by some of my family members.

In Tarot Card readings, the Death card does not generally mean physical death. It usually signifies spiritual transformation and a time of change and new beginnings. The change that Death can bring can be difficult, unexpected, sudden, or even traumatic but it will bring with it a new lease of life. The transformation brought through the Death card can be a bit of a shock to the system but ultimately, it’s supposed to be a positive one. I don’t feel this way about my two dreams since this is not a tarot card reading but a forensic psychoanalysis in the interpretation of two nightmares.