A Cleansing Baptism or Clandestine From of Femicide?

In the literary analysis of Shakespeare’s The Taming of the Shrew the work has been analyzed as the marriage between two willing partners whose final conclusion ends as a form of “baptism” or “cleansing”, which coincidentally can also be analyzed as the path of normal growth which ultimately takes place between to “civilized” people of marriage who often find themselves in conflict with one another and is symbolic to Bram Dijkstra’s Idols of Perversity: Fantasies of feminine evil in the fin de siècle culture. In this post, I make a literary as well as philosophical connection in comparative literature between religious baptism and Dante’s Purgatorio and William Shakespeare’s Taming of the Shrew and the “baptism” of electronic targeted physical assaults and psychotronic torture of Group (Gang) Stalking. That is to say, as “a cleansing experience that wipes clean” the memory, social status, and other blemishes of identity the targeted victim represents to society. Certainly, the transcendental often spoken of as happening in marriage between a man and a woman, and in regard to the analysis of The Taming of The Shrew and which, at least to me, seems always in favor of the male, ruling authority, or controlling power figure. In fact, the entire above referenced literary comparison between the two sources is done with the couples agreed upon consent and intentions toward some type of marriage. I then make a contrasting comparison between Group (Gang) Stalking with electronic targeted physical assault and psychotronic torture and the marriage contract or partnership/friendship that has dissolved between the group stalker and the victim’s intention to render the partnership as dissolved, the group stalker continues some type of arrangement with regard to the partnership. For where would a group stalker be without their intended victim? In other words, a former love interest of the victim, someone familiar to the victim such as a friend or business associate, or even a possibly a perturbed neighbor has suffered a narcissistic blow either by the victim themselves or as a result of the victim’s unintentional actions.

Please keep in mind that in regard to William Shakespeare’s Taming of The Shrew the reference to “supernatural happiness” and “overall happiness” alluded to by academic analysis belonging to “virtuous activities.” That is to say, happiness is not found in prostituting oneself, being highly selfish and narcissistic, or in other such activities that promote impurities such as drunkenness and other lude, wild behaviors such as being outspoken, opinionated, or promiscuous. This concept is directly promoted by institutions of higher learning because it benefits the economy and social welfare of society by promoting shared work responsibilities between committed partners such as paying taxes, buying real estate, and contributing to desired social values. This contributes to the benefits of promoting the shared values within a society (community), a group, by creating cohesive groups rooted in shared values of upstanding lifestyle. It also promotes and ensures the continuity of the growth of families as having children results in most marriage arrangements. All of which is true and, and in fact, should be promoted to young academics in pursuit of knowledge and understanding of virtuous behavior. However, it unwittingly also contributes to the formation of myth-making, the kinds of myths that have been witnessed as religious inquisitions, witch trials, and genocides.

In the Taming of the Shrew, the role of the shrew is acted by Katherine, and she is known for her negative outlook concerning life. She does not believe that there is good in anything and is often in an extremely foul mood. The main reason why she acts in such a manner is because she envies her beautiful and younger sister known as Bianca. She is envious of her younger sister who had many suitors, while she did not have any. Many men wanted to marry Bianca and often ignored Katherine, and most likely it is due to her negative attitude and poor disposition. It is a fact among people that if any man would want to marry Katherine, then it would be the same for Bianca. This is the reason why Katherine is a shrew that needs to be tamed. Enter Petruchio who is in desperate need of a wife and, as it plays out, Petruchio sets his sites on Katherine as her father cannot stand her anymore either and is willing to pay in order to marry her off.

As Petruchio begins to try and tame Katherine he becomes as annoying and harassing as she. But Petruchio understands that in order for him to be successful he must tame her without changing her inner spirit. For to do such a thing would break her original inner identity (her spirit) and this would be considered unethical. Although Shakespeare doesn’t use the word “grooming” he likens the taming to a “tailoring.” We experience these images of “tailoring” when he uses phrases like “Thy gown’s Why, aye. Come, tailor, let us see’st. / O mercy, God! What masquing stuff is here’s / What’s this A sleeve’s Tis like a demi-cannon. / What, up and down, carved like an apple tart’s / Here’s snip and nip and cut and slish and slash, Like to a sensor in a barber’s shop”. It has been analyzed that he seeks to tame Katherine using acceptable ways, and without causing her heartache. And in the course of Petruchio’s taming he encounters many personalities of Katherine, no doubt, as a result of the imposed abuse.

In reading Dante Alighieri’s Purgatorio and the concept of formative virtue in Canto 25, a very interesting idea on how the spirits (Dante calls them shades) materialize upon death. It has to do with an idea of Informative Virtues, a philosophical idea that the regenerative power of the seed creates similar life forms. An example Dante used in this canto was a sea-fungus, when it undertakes the reorganization process of meiosis, the seed takes on the virtue from the generator’s heart. Upon death, the soul takes on an aerial body and will stand either on the River Archeron (to await Hell) or stand on the River Tiber (to await salvation). Thus, upon death, all souls according to their hearts are either damned or saved. The allegory used here recalls Luke 6:43–45 where Jesus taught that good trees produce good fruits and likewise, bad trees will produce bad fruits. (logic)

The connection we can draw is in the sacrament of baptism as a religious ritual and the cleansing transcendental experience rooted in religious commitment and study, if we place this against acts of genocide also a ritualized form of behavior where ritualized acts of “cleansing” are utilized, we can come to a formal understanding of how subtle a device linguistics and semiotics in philosophy can be when these ideas of baptism and cleansing are transformed in the nonvirtuous person’s mind. An idea I have termed “informative nonvirtue” with the intent of turning a person’s will to bend toward the wishes of the controller. Albeit, in the spirit of higher academic learning, the “taming in marriage” as analyzed in Shakespeare’s The Taming of the Shrew is meant to convey the idea that although the trials and tribulations of consecrated marriage are sometimes painful for those who lie under its burdens, burdens that are willfully consented to, those tribulations can yield beautiful results as pain and suffering have the ability to transcend living souls to higher planes of existence. And in that we mean, maturity.

In terms of the phenomenology of Group (Gang) Stalking and group psychopathology where there is neither a contract of agreed formal consent to participate as a “willing participant” or “member” of the Group’s (Gang’s) activities nor a recognized legal ritual that condones such behavior as an acceptable part of societal living, such as we see in the consecration of sacraments of Eucharist and Penance. In this light, there is a burden placed, unwillingly I might add, on the victim which forces him or her to sacrifice their identity and suffer losses of not only the body and mind but of civil liberties as well, Fourth Amendment civil liberties. Here I used Janine Chasseguet-Smirgel’s reference to a movie shown in Paris during the 1970s entitled The Corpse Incinerator and its psychoanalytic connections to genocide. The story is of a criminal pervert necrophile which makes a perfect example to demonstrate the metempsychosis that in all things annihilation does not exist and that things simply “change form.” In the changing of form we can illustrate the victim’s “loss of identity.” The main character in the movie is a crematorium worker who believes how beautiful a thing death is and that it is in death that one is freed from the soul. The body is clearly likened to a “blemish” that the main character in the movie helps to get rid of. He himself will become the murderer of his wife and children because they have “impure blood” in them. We see the use of mysticism to magnify the power of the pervert to remove all “fecal character to transform excrement into gold and to transform digestion — which in the movie is combustion, just like incineration — into a marvelous alchemy freeing the soul from the body which has become nothing more than refuse.” Bela Grunberger (1959), and a contemporary psychoanalyst to Janine Chasseguet-Smirgel, wrote of “digestion as a fragmentation of ingested food and its degradation into less and less differentiated elements, which progressively lose their former peculiarities, and forming finally a homogeneous mass, the fecal bolus.” In this movie, the fetish is combustion/incineration. We can compare the incinerator itself as the main character’s counter-phobic object which acts much like the counter-phobic objects we might see used by many religious individuals and mystics known as amulets and crystals. In this light, we can then theorize the fetish is witnessing the destruction through a “changing of form” such as in the sexual deviance of body inflation fantasies. The counterphobic object, when it comes to the phenomenology of Group (Gang) Stalking, is the mechanical electronic device that offers the perpetrator control over the victim’s body/mind/and outcomes. In the fetish of body inflation fantasies, in particular, those that restrain partners thereby making them immobile, the counter phobic objects would be the rubber suits and air compressors they use to provide “relief” from unconscious phantoms lurking in the shadows of the pervert’s psyche and to which provide the pervert satisfaction in overcoming such phantoms.

The Freudian connections to human sexuality, in particular of those belonging to the anal stage (anility) and resulting psychopathology of the anal-sadistic universe, can be drawn and concluded in both literary readings as one can imagine how distorted beliefs can inform logic and in the following notes gleaned from Dante’s Purgatorio and the Catholic Church’s idea of purging the soul of sins as a realm in the afterlife following the death of an unpure soul and to which the whole idea of penance and punishments is supposed to accomplish. However, penance and punishment, as a form of “cleansing the soul” and the transcendental experience of growth through “marriage” is done between two groups or two individual members of a society consenting to the ritualized agreed-upon behavior.

In making an analysis between the two literary comparisons and considering the phenomenology of Group (Gang) Stalking where there is neither a contract of agreed formal consent to participate as a willing participant or a member in the ritualized activities nor is it neither recognized as a legal religious ritual or even acceptable secular ritual that is permitted by law. So, to allow the behavior of stalking to continue as part of ritualized societal living is an abomination. As such, we see in the consecration of the sacraments of Eucharist and Penance an agreed-upon, acceptable form of ritualized behavior that doesn’t inflict harm on society. In terms of the phenomenology of Group (Gang) Stalking and group psychopathology, there is a burden placed, unwillingly I might add, on the victim which forces him or her to sacrifice their identity and suffer losses of the body and mind through ritualized punishments. Here I used Janine Chasseguet-Smirgel’s reference to a movie shown in Paris during the 1970s entitled The Corpse Incinerator, mentioned above, and its psychoanalytic connections to genocide and other forms of ethnic as well as religious cleansings (Holocausts and Inquisitions).

In further analysis, the idea of formative virtue is explained by Statius. Statius explains the part of the body’s blood that is responsible for sperm production is never used by the body except to create life. They had an understanding of how life-giving blood was shared in the activity of coitus and childbearing, although this particular explanation lacks scientific clarity. Statius explains, that it never enters the veins but rather enters another way. Thus, Virtue Informative, (meiosis process) takes place when this blood enters the “natural vase” of a woman’s womb through recombination of DNA. It is in this vaginal vase where the two blood types intermingle to create one life. Dante describes the female as “passive” and the male as “active.” Freud would later come to use this reasoning of “active” and “passive” gender roles of sexuality in his formulation of an entirely new field of study known as psychoanalysis. And by this “active virtue,” the soul is created. That is, the male is responsible for passing the virtues of his heart to his offspring. No doubt there was an observed understanding of active masculinities, most likely observed in warfare as the male-on-male acts of aggression. Statius explains further, much like a sea-fungus, when the reorganization process takes place in the womb, this power comes from “the powers whose seed it is.” That is, a sea-fungus will regenerate into another sea-fungus, likewise, a heart full of evil virtues will regenerate another full of evil virtues. Like begets like. “Nature is intent on all its members.” This idea is expressed in Luke 6:43–45 when Jesus says “good trees produce good fruits and likewise, bad trees produce bad fruits. Thus, the primal Motor, God, brings life into the soul by breathing intellectual life into it. “For without God, nothing is possible.” This understanding would influence Western thinking for quite some time, providing male patriarchy the power. However, it isn’t until the works of Melanie Klein we come to understand, in psychoanalytic terms, the power of nurture and the maternal vertical influence on the masculine and feminine psyche.

To continue Statius explanation, he says that as a result of this “active virtue”, the three aspects of the soul are created; memory, intelligence, and will. When freed from our earthly bodies; memory, intelligence and will become more active and upon death, the Informative Virtue of the body draws on the air around it to produce a visible aerial body. The spirits (shades) Dante sees in the afterlife are a result of this process. This is the reason Statius gives as to the emancipated soul’s appearance on the Terrace of Gluttony. Interestingly, Peter Bondanella and Julia Conaway Bondanella state that church doctrine supported the idea that after death, the soul remained without anybody until Judgment Day, at which time it would be resurrected as a whole body. Of course, this reasoning is most likely derived from the fact the Bible expresses a more black and white view of salvation. You are either saved or you are not. Purgatory is a completely new philosophical device derived from the writings of an Italian man who lived during the 13th and 14th centuries, Dante. Another connection to the formulation of Purgatory and the Catholic Church’s institution of confession and penance as another ritualized form of behavior and to which has not only been incorporated into Church doctrine but has changed shape over time. The Catholic Church’s awareness, as a reasoning logic, is confession as a form of “talk therapy,” helps cleanse the soul or “purge” the soul of its impurities. It is at this point we can make another connection to the clandestine eavesdropping taking place with regard to my personal form of targeting. Guilty men don’t confess their sins. Well, those guilty men lacking a conscience and who are smart enough to keep quiet. Another aspect to this understanding is that grown men and women, who as young children had their conscience formed and shaped as subjects under this Catholic Church doctrine cannot sleep well at night unless they confess their sins. Those who have achieved a conscious awareness and have become mindful of their actions. This is the idea between my notion of “nonvirtue informative” and virtue informative and where love and respect for God and Jesus prevails and promotes the idea of “supernatural happiness” or “overall happiness” of the individual as analyzed in The Taming of The Shrew.

The Terrace of Lust and The “Purging” Through Electromagnetic Tailoring (aka Grooming) and Targeted Assaults

In Dante’s Purgatorio, when Virgil, Statius, and Dante arrive on the Terrace of Lust, they witness a wall of flames that shoots forth. Flames of fire from the inner wall to the outside wall that lick heat and fire. The canto implies these shooting flames are intermittent, frequent blasts that drive the souls back. As a result, the three must walk closely to the outside wall so as not to be burned. The souls on this terrace are chanting in Latin, “Summoe Deus dlementioe” which means “God of Supreme clemency.” They also shout, “Virum non cognosco” which means “I know not a man.” At the end of the canto an example of chastity is taken from the classical literature of the god Diana who ran to the woods to protect her own chastity through isolation, seclusion as a result of shame, and is attributed to a very feminine psychological element. Diana is the personification of femininity.

In this canto, the connection between the shooting and licking flames that burst forth that “drive the souls back” who committed the sin of Lust in their lifetimes can be compared to Petruchio’s taming of Katherine as well as the electromagnetic frequencies cast in electronic torture and psychotronic torture. This symbolism of “reforming the subject” is recreated and carried out in Group (Gang) Stalking with electromagnetic targeted physical assaults and psychotronic torture. Of course, on all of Dante’s terraces in his Purgatorio we observer this concept of “grooming” or “reforming the subject”, and as Shakespeare would say it, “a tailoring” through “snip and nip and cut and slash” or subjugation through power and electricity. Hence the chanting phrase, “Summoe Deus Dlementioe” or “God of Supreme clemency.” The God of Supreme forgiveness. We can make this connection between a “Supreme God” and “his followers”, the value in a possessed treasure of a wife as analyzed in The Taming of The Shrew and the power of Despots over the “human trash that makes life in his street part of the world of the unclean.” To which of these three areas do the nonvirtuous activities of Group (Gang) Stalking belong? A Supreme God, the possessed treasure of a wife, or the despot’s power to “transform the human garbage that litters his streets into fucking gold through technological service security surveillance as a paid-for product?”


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Shakespeare, William. The Complete Works of William Shakespeare. Reprinted from a folio dated 1632. Stanford, CT. Longmeadow Press. (pp. 287 –313).

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

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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. https://www.mdpi.com/1660-4601/17/7/2506/htm#B5-ijerph-17-02506

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

Humphreys, L. (2011). Who’s Watching Whom? A Study of Interactive Technology and Surveillance. Journal of Communication, 61(4),

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

_________, A. (2007). The Potential of Theory: Melanie Klein, Luce Irigaray, and the Mother‐Daughter Relationship. Hypatia, 22(3),

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

Klein, M. (1959). Our adult world and its roots in infancy. In The Writings of Melanie Klein, Vol. III. London: Hogarth Press, 1984.

_______, M. (1988). Envy and Gratitude and Other Works: 1946–1963. London. Virago.

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.

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

Nitschke, J., Mokros, A., Osterheider, M., & Marshall, W. (2013). Sexual Sadism. International Journal of Offender Therapy and Comparative Criminology, 57(12), 1441–1453.

Plaza, M. (2008). Ideology against women. Gender Issues, 4(1), 73–82.

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.

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

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. https://www.mdpi.com/1660-4601/17/7/2506/htm#B5-ijerph-17-02506

Schulman, Sarah. (2017). Conflict Is Not Abuse: Overstating harm, community responsibility, and the duty of repair. Vancouver. Arsenal Pulp Press.

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

Southworth, C., Finn, J., Dawson, S., Fraser, C., & Tucker, S. (2007). Intimate Partner Violence, Technology, and Stalking. Violence Against Women, 13(8), 842–856.

Stark, Evan. (2007). Coercive Control: The entrapment of women in everyday life. New York. Oxford University Press.

Stephens, D., Hill, R., & Hanson, C. (1994). The Beauty Myth and Female Consumers: The Controversial Role of Advertising. Journal of Consumer Affairs, 28(1),

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

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

Weinberg, Jill D. (2016). Consensual Violence: Sex, sports, and the Politics of Injury. Oakland. University of California Press.

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Zellener, William M. (2001). Extraordinary Groups: An examination of unconventional lifestyles. Seventh Edition. New York. Worth Publishers by St. Martin’s Press, Inc.

Some Articulations on Melanie Klein and the Reformulation of Identity

“Fragmentation” by Konrad Biro (Hungary) 2017

“From the beginning, the destructive impulse is turned against the object and is first expressed in phantasied oral-sadistic attacks on the mother’s breast, which soon develop into onslaughts on her body by all sadistic means. The persecutory fears arising from the infant’s oral-sadistic impulses to rob the mother’s body of its good contents, and from the anal-sadistic impulses to put this excrement into her (including the desire to enter her body in order to control her from within) are of great importance for the development of paranoia and schizophrenia (Klein, 1946, p. 2).”

In her 1946 piece, under the subtitle, “Some problems of the early ego,” Klein explains that although so far, we know little about the structure of the early ego, she is in agreement with Winnicott’s emphasis on its unintegration, that is the early ego lacks cohesion, or that it tends to alternate in its tendency toward integration with the opposite tendency toward disintegration, a “falling into bits” (Klein, 1946, p. 4). To deal with the anxiety arising from the operation of the death drive, the psyche creates an effect of fear of annihilation, which in its turn is reversed into fear of persecution. As Klein (1946, p.4) stresses, the fear of the destructive impulse attaches itself at once to an object, which is experienced as a bad, overpowering object.

In Melanie Klein’s “On Identification,” (1955) she opts for a curious illustration of processes of splitting of the ego, by analyzing the novel If I Were You, written by the French novelist Julian Green (1949). In Green’s story, a young clerk named Fabian Especel makes a pact with the Devil, which allows him to change himself into other people. Klein accompanies Fabian’s journey through other bodies, as he literally splits himself and projects himself into a new person/identity. Each of these transformations is accompanied by a new kind of disappointment and estrangement. Fabian both exits his body and remains in it.

I believe it is of great importance that Melanie Klein takes us to a work of fiction while working-through the ideas of identification, projection, and splitting. Fabian is a product of fiction, and it is this fictionality that allows him his massive projections onto others, by literally inhabiting new bodies of choice.

Here I pose the questions, “Isn’t this the articulation of actors, illusionists, and performance artists? Is this psychic splitting connected with transformations or reformulations of identity?” as well as “Is this not a staged performance based on a deceptive seduction?”

Perhaps in search of more “eventful” splitting of the ego (which would be encapsulated in Fabian’s misrecognition of his old self when he enters the bodies of others, populated by their own traces and marks; and his sense of loss in relation to the part of the self that he had left in his old body), Klein curiously lands again in the realm of splitting by the ego. Fabian’s transformations remain metaphors of splitting, and no close equivalence of his body-travels can be established with actual patients or subjects. Thus, Fabian’s journey is dreamed-up, phantomized, it is ultimately a series of “mundane” projections. Klein writes:

“The processes underlying projective identification are depicted very concretely by the author. One part of Fabian literally leaves himself and enters into his victim, an event which in both parties is accompanied by strong physical sensations. We are told that the split-off part of Fabian submerges in varying degrees in his objects and loses and memories and characteristics appertaining to the original Fabian. We should conclude, therefore (in keeping with the author’s very concrete conception of the projective process), that Fabian’s memories and other aspects of his personality are left behind in the discarded Fabian who must have retained a good deal of his ego when the split occurred. This part of Fabian, lying dormant until the split-off aspects of his personality return, represents, in my view, the component of the ego which patients unconsciously feel they have retained while other parts are projected into the external world and lost (Klein, 1955, p. 166).”

Although Klein used a work of fiction to describe psychic splitting, this is a very accurate description of when someone is taken over by electronic targeted bodily assaults, and these articulations are best described as “psychotic projections” and the splitting of an object into its “bad” part. As we already have come to find, identification is closely tied to splitting and cannot be separated from the process. The perpetrator, by failing to identify with the victim, thereby casts down the victim by taking him or her over with electronic targeted bodily assaults (physical violence) much like Fabian did to his victims in the novel If I Were You and where strong physical sensations were accompanied by the various assaults. However, unlike Fabian, it is the victim that loses his or her original characteristics pertaining to their original identity, and it is through these electronic attacks that identity is reconfigured, transformed, or reformulated to the likings of the perpetrator, in at least, in how I have experienced electronic targeted bodily assaults. The person undergoes a change in direct response to the long-term physical abuse.

In choosing the novel If I Were You, Klein stimulates provocative questions regarding being inhabited by another through these electronic targeted assaults and that is, “Can any of us truly be said to exist as individuals, or are we rather the recipients of a script dictated to us, which we are generally too idle or cowed to question?” In this light, we can come to an explanation regarding the phenomenon of Targeted Individuals suffering electronic targeted bodily assaults and mind control. To get these individuals to question their reality and their existence in it, by forcing them to be subjected to these long-term physical electronic assaults seems to serve the perpetrators purpose. They are force-feed a script by some unknown perpetrator who is not interested in their long-term well-being. Are these people just “easy targets” because they are too cowed to ask questions? I think these are important questions to be answered because as a mind-control experiment, electronic targeted assaults would affirmatively satisfy the following questions, “Can we change personality and behavior?” To which the answer would be an affirmative, Yes, we can!


Soreanu, Recula. (2018). The Psychic Life of Fragments: Splitting from Ferenczi to Klein. The American Journal of Psychoanalysis, 78(4), 421–444.

Klein, M. (1946). Notes on some schizoid mechanisms. In The writings of Melanie Klein, vol. 3 Envy and Gratitude and other works 1946–1963. (pp. 1–24). London: Hogarth Press. 1975.

Klein, M. (1955). On identification. In The writings of Melanie Klein, vol. 3, Envy and Gratitude and other works 1946–1963. (pp. 141–175). London: Hogarth Press. 1975.

Defining and Identifying Victim Blaming

Why victim blaming is so common in today’s society

“Why do people try and explain their abuse which places focus on the person with Borderline Personality Disorder (BPD)/Narcissistic Personality Disorder (NPD), ie: the abuser, instead of the victim ending the abuse by ending the relationship?”

The above statement is an attempt to gaslight and devalue a victim’s right to explore and understand the reasons for their loved one’s mental illness by shifting the focus away from the mentally ill person and attempting to place blame and shame on the victim. Politicians know this as “spin“. (1) This type of language in discourse is myth making language and is similar to rape myths found in cultures of deviance.

Research investigations into cases of sexual assault (rape) have uncovered the existence of dominant narratives supporting myths found in rape culture. These dominant narratives are prejudicial, stereotyped, false beliefs about rape, rape victims, and the rapists. These dominant narratives are widely believed and persistently held and are completely false.


Perspectiside has been defined as the inability to know what you already know through gaslighting techniques of the abuser/narcissist. (2) This technique can be subtle or blatantly obvious to notice, but it involves getting the victim to question what they already know to be true. It creates confusion and disorientation by casting doubt in the minds of the victim and onlookers. For example, in the Steubenville rape case which occurred August 11, 2012, students believed the girl who was gang raped by members of the football team was responsible for her own rape because she got drunk and passed out. Not only was this girl gang raped, but the men who raped her, urinated all over her after they were done. (3) The myth narratives which surfaced over certain students’ social media accounts consisted of phrases like, “If you don’t want to get raped, don’t get sloppy drunk homegirl.” Statements such as these are part of gaslighting techniques which seek to alleviate responsibility from those responsible and cast blame on to the victim in something that is also known as victim blaming.

To understand the its deleterious effects, let’s compare them to the historical event that sparked the massive hangings of “witches” in Salem, Massachusetts known as the Salem witch trials. (4) The cause of the Salem witch trials took root in the economic loss of one priest’s monthly stipend and the manifestation of a young 16-year-old girl’s, Elizabeth Knapp, bizarre symptoms which today have been posthumously diagnosed as belonging to hysteria. The psychological effects of growing up in an atmosphere of religious repression was harsh. To quote the book, A Delusion of Satan: The full story of the Salem witch trials,

“Terror and shame were used to encourage conformity even in the youngest. It was made clear to small children that they, were in as much danger of hellfire as adults. They were reminded that, however young they were, they might sicken and die at any time. The thoughtful ones agonized incessantly over the state of their consciences.”

In the Devaluation Phase of the narcissist, dominant myth narratives may be utilized by the abuser to procure conformity and act upon the consciousness of her behavior. (5) For example, a woman attempting to educate herself about her mentally ill husband might be greeted with a phrase like, “If you want to “educate” yourself why don’t you go into the basement and educate yourself about the plumbing problem?” This is an attempt to devalue the victim’s attempts at academic learning and bolster the worth of the plumber. It is a very common approach utilized by narcissists time and time again. It is a result of splitting, that is the splitting of Objects into “good” and “bad” parts belonging to the paranoid schizoid position. (6)

When we compare this to the dominant narratives within the Steubenville rape case, dominant narratives that seek to alleviate responsibility of the rapists and place blame on the actions of the victim, we can see striking similarities between the two (rapists/narcissistic abuser) dominant narratives. To read further about the Steubenville rape case click the link below:



(1) The History Channel. America’s Book of Secrets: Special Edition. S1, E1. White House Secrets and Scandals. Aired on August 11, 2020.

(2) Evan Stark. (2007) Coercive Control: The entrapment of women in personal life. New York. Oxford University Press. pp. 267-269.

(3) Kosloski, Anna E.; Diamond-Welch, Bridget K. (Ph.D.); Mann, Olivia (Ph.D.), The Presence of Rape Myths in the Virtual World: A Qualitative Textual Analysis of the Steubenville Sexual Assault Case. Violence and Gender. Vol. 5, No.3 (published online October 5, 2018)

(4) Frances Hill. (1995) A Delusion of Satan: The full story of the Salem witch trials. Boston, Massachusetts. Da Capo Press.

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

(6) Amber Jacobs. (2007) On Matricide: Myth, psychoanalysis, and the law of the mother. New York. Columbia University Press. pp.77-79.

The Dinner Date That Was Amiss

This is not a fictional tale, although many people might believe it is. 

Here is what has been secretly happening in America without the larger public knowing about it, and where those individuals being targeting are without recourse to correct it. The phenomena of the electronically targeted individuals.  

The Dinner Date That Was Amiss 

Imagine you are seated around your kitchen table having a discussion after a nice family meal. Suddenly, one of your family members stands up with a questioning look on his or her face and slowly moves away from the table. He or she moves slowly, looking down and around as if he doesn’t believe what’s happening or knows what to do. You may or may not think anything of it or you may become a bit alarmed. If you do think something of it, you might inquire of your family member the reason for his or her departure from the table and ask if everything is “okay.” They look at you with a blank or deaden stare and reply, “Everything is fine.” But secretly you know something is amiss. You, yourself, never find out what the reason for your relatives’ departure from the dinner table was because they do not reveal to you any details regarding it. But you secret know there is something sinister, lurky underneath the veil of an otherwise cordial family dinner. Alternatively, a family member may move away from the table and become sullen and quiet. Still you may or may not be alarmed, but what is important is the profound understanding of how powerful the use of an electromagnetic tether can make as an influencing force, and for it to be of a weighted concern since the world is not void of real clandestine shadow operatives. 

The story of “The Dinner That Was Amiss” may look rather benign. There could be a number of things going on here. But the real reason for your relative’s departure was not the fact that he or she was focused on some prior event in the day involving co-workers or classmates or intimate partner. It was because of electronic “stim” and the sudden awareness of a rogue operator that has taken possession of your relative’s body. Possession, not as in demonic, but rather by a clandestine electronic tether. It will never cease to amaze me how some people may be more receptive in believing an actual demonic possession occurred rather than the electronic man-made possession that it is. In any event, your family member has been harassed repetitively, incessantly and your relative has not enjoyed any real solitude or peace because of it. What’s more, is the fact that he or she cannot see the perpetrator and therefore cannot finger them in an attempt to make it stop. As a result, your relative begins to alienate themselves from the rest of the family and perhaps even the world. 

It turns out that there is something that can be used to diagnose the problem, a tool called forensic behavioral analysis. Forensic psychology or psychoanalysis is a way an analyst can READ SILENCE. In works of literature, in works of art, in people’s personal lifestyles, even in political propaganda that is published over the media. We are constantly bombarded with what is spoken and expressed and therefore heard. But what is not explicitly spoken or expressed, for the most part, goes unnoticed, misunderstood, and ignored.  

For example, Gulf War Syndrome. Soldiers fighting in the Gulf War who returned home started to develop symptoms like fatigue, headaches, joint pain, indigestion, insomnia, dizziness, respiratory disorders, and memory problems. (1) For a period of time the federal government denied the soldiers symptoms had anything to do with serving in the Gulf War. As a result, many in the public arena were not aware of the military’s problem until a few years later. It would take years before the federal government, who carried out an investigation into the possible causes of the soldier’s illnesses, finally owned up to the responsibility it had to these service men. The investigation revealed as a result from contact with environmental agents (toxic contaminants) and also some preventive health care procedures that these men were suffering symptoms. In the military, there is a procedure that requires service men and women to burn contaminated clothing in “open burn pits.” These burn pits are believed to release airborne particles that can create airborne breathing hazards. The federal government does not like to call the symptoms suffered by soldiers “Gulf War Syndrome” because other soldiers who did not serve in the Gulf War have suffered similar symptoms as well. I’m referring to the array of documents The House Subcommittee on National Security ruled to de-classify from the Department of Defense that suggest that American troops, stationed at Camp Stronghold Freedom at the Karshi-Khanabad (K2) Air Base in Uzbekistan between 2001 and 2005 were exposed to hazardous toxins and radiation. (2) 

The above example demonstrates how what we view and perceive can allow for Truth to go unnoticed, misunderstood, or ignored. Like suffering a headache, one might think it is the result of a flu. Suffering multiple headaches within a month might be something else. Making a connection between the expressed behavior of men who like to cross-dress and the federal government denying participation in an act of war can generate a number of perceptions. One perception may be, a Lie has been told. Another perception might be the Truth has been told depending on what lens you choose to view your opinion through. Since the federal government carries out “top secret” missions and has many classified documents, the federal government is well versed in the art of deception and espionage. Likewise, men who like to cross-dress may be perceived as “homosexuals” or “gay”. Although, not all men who like to cross-dress are gay. Many are heterosexual. Herein lies the deception, and in all good deceptions there is always a hidden perverse strategy. 

The Perverse Strategy in Psychoanalysis 

A perversion is a psychological strategy. It differs from other mental strategies since that it demands a performance. The overall strategy operates in the same way for males and females. What makes all the difference between the male and female perversions is the social gender stereotype that is bought into the foreground of the enactment. The enactment, or performance, is designed to help the person to survive, moreover to survive with a sense of triumph over the traumas of his or her childhood. The perverse strategy is unconscious. The actor, or protagonist, knows only that he feels compelled to perform the perverse act and that when deterred from doing so he or she feels desperately anxious, panicky, agitated, crazy, even violent.  The protagonist does not know that the performance is designed to master “events” that were once too exciting, too frightening, too mortifying to master in childhood. The performer cannot, dare not remember those terrible events. Instead, his life is given up to reliving them, albeit in a disguised, symbolic form. An adult, male or female, who is compelled to perform a perverse ritual expends a great deal of energy and devotes a considerable portion of each day and night attempting to master and control emotions and affects that were overwhelming and uncontrollable in childhood. A perversion, for as long as it lasts, a decade or an entire lifetime, is a central preoccupation of the person’s existence.  (3) 

The Deception of the Male Cross Dresser 

Voyou is the French word for gangster, thug, criminal, one who like to pull the wool over your eyes. Louis J. Kaplan referred to the transvestite male, a heterosexual who likes dressing up as a woman, or a voyou

Since the perverse strategy demands a performance, there must also be a script or scenario. Every perverse enactment is based on an unconscious scenario designed to fulfill the central aid of the perverse strategy, which is to keep everyone’s attention focused on a deception. The typical perverse performance consists of an elaboration of that scenario in a style, manner, and use of props that will deceive the onlookers, real or imagined, about the under lying meaning of the performance. The perverse scenario or fantasy is insistent and irresistible. It demands that it be enacted. (3)  Does the cross-dressing man feel his penis insecure? Does he demand proof of its potency through the props of female clothing? What is going on in this scripted scenario? Most certainly cross-dressing reveals the man’s feminine desires. His feminine longings for his mother are apparent as they call him back to his early childhood some type of event and his proclivity towards, and comfort in, female clothing. A satin slipper, a fur lined, nylon lingerie may quell anxieties that well up inside him. Many who cross dress do not always appear in full transvestite custom. They may simply ward off anxiety by wearing pink satin panties or silk stockings beneath their professional business suit. My point is, the script, the unconscious scenario is in place in the psyche which demands to be read. We read this by reading what it is not explicitly being said, but rather what is symbolically being rendered. Thus, we can say, we are reading his silence. 

The Deception Found in The Electromagnetic Tether 

The deception found in the use of the electromagnetic tether used in “The Dinner That Was Amiss” analysis is that the psychology operates the same for both female and male perpetrators. Although it may be more obvious and apparent as a masculine gender strategy, it is not off limits to female perpetrators. For a female perverse strategy, what is hidden from the performer herself and from those observing or participating in the audience, imagined or actual, are the performers secret wishes to be the active, dominant, validated, aggrandized and powerful male phallus over a submissive, weaker Object. This scenario, in my opinion, may happen more often with women than with men simply for its display of masculine prowess. One deception by female psychopaths wishing to carry out a deceptive seduction is by appearing as a passive, submissive, obedient, chaste woman who often portrays herself as humiliated and demeaned by some other “phallic” dominator of either sex. I have often witnessed this strategy as a deception by some women in game play where, when losing, they feign a “feel sorry for me” approach utilizing her status as a “weaker powerless victim”. At first sight, people will be easily duped. She carries off the portrayal very well. It requires deeper insight and knowledge to uncover the Truth behind the masquerade. In reality, these women by far are nowhere near “weak”, “stupid”, or “powerless” victims they claim to be. These women are professionals, carrying out the perverse deception also called a seduction. As criminals, these women are outliers, they are marginalized and make up a fraction of criminal perpetrators who actually carry out violent crimes of murder. Women commit only a small portion of the murder recorded in the U.S. The majority of women are victims of violent crime by dominant, abusive, aggressive male family members or intimate partners. (4) 

Because magnetics and electromagnetics, radio frequency (RF), are now being experimented with in the medical field and the military(5), and because these advanced technologies are capable of bringing about certain types of symptoms such as hallucinations, hearing voices, and bodily vibrations through the use of electronic stimulation, it becomes apparent that clandestine rouge shadow operatives could potentially work at defeating real or imagined adversaries. The human archive has been known to have experienced periodic public outbreaks of delusions against individual groups based on gender, race, and religion. Homosexuals were once considered deranged criminals and punished by prison sentences and sometimes put to death, the woman in Salem Massachusetts were condemned to death as “Witches” by an agitated priest, African-Americans were considered a sub-species to the white man and were hunted, kidnapped, and shipped to America sanctioned to slave labor and kept like animals for the economic benefit of white males, and the historical archive is filled with various religious persecutions and inquisitions throughout the ages. I don’t’ think I need to provide historical references to back up any one of these claims. I once read, “the family is the “germ” that infects society” and Juliet Mitchell may very well defend this statement in proof with her book “Madmen and Medusas: Reclaiming Hysteria.” Although it is only fair to say, both vertical and lateral family relations, that is both parents and siblings especially in combination with one another as a family dynamic, have the potential to cause any number of psychic disturbances with adverse outcomes.  

In further analysis, the behavior of electronic targeting could be interpreted as being caused by a subject “feeling impotent and wishing to feel the power that is achieved by a hard-throbbing erection with which to penetrate and rupture his feelings of impotency by violating his victim’s personal boundaries by utilizing an electronic tether that mimics his phallus.” These attacks are sadistic, in my opinion, and meant to restructure the reality in the sadist’s universe by creating an alternate reality that quells the anxiety found in the sadist’s world. (6) Since a part of these advanced electronic attacks involves the wireless touching via a focused beam of energy (much like a kid’s laser light except it doesn’t use light, it uses radio frequency waves) directed at the anus and genitalia and also with mild vibrations to the body, this would place the analysis of its enactment as a deception with a perverse strategy because it  implies  an irresistible attraction toward some abnormal or bizarre sexual behavior (Kaplan, 1987). Most certainly, one can easily see that the type of masculinity expressed in this behavior has been engendered by the hate and humiliation of the Achilles Complex, of which Nancy J. Chodorow wrote about in theory and practice. (7) (16) Additionally, we can read Chasseguet-Smirgel’s analysis of the Marquis de Sade in Creativity and Perversion alongside Judith Butler’s work the Psychic Life of Power: Theories in subjection in which she discusses the philosophy of Georg Wilhelm Friedrich Hegel’s description of the meanest character

“Here again the self to be renounced is figured as a bodily self, as “this actual individual in the animal functions.” Hegel appears to imply defecation as an object of self-preoccupation “these [animal functions] are no longer performed naturally and without embarrassment, as matters trifling in themselves which cannot possess any importance or essential significance for Spirit; instead, 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.” (8)  

Since the unannounced onset of electromagnetic stimulation/sedation which, in my opinion, implies INTENT as it causes UNWANTED TOUCHING, at will, by a clandestine shadow operative, with the lack of CONSENT by the victim and, thereby, is responsible for creating a disturbed mind via victimization. Thus, we can affirmatively say a pathological ritualization is occurring disguised as a deception and part of a perverse strategy. (9) The very fact that this technology degrades a person’s quality of life cannot be ignored. Statistics have proven that happiness is directly connected with longevity, as happy people have better mental health and well-being. (10) It is also safe to say this technology may automatically create a scenario by direct effect. That is, a scenario that puts in place the very real possibility of lower life expectancy.  

In controlled settings, where electromagnetic stimulation may be used as a therapeutic measure, a legal instrument is used in law that explains the INTENT of the doctor and approach of his therapy. It explains all possible side-effects within the scope of the medical treatment. When it is signed by a patient, this establishes CONSENT with usually some type of CONSIDERATION being exchanged. All these ELEMENTS are missing in the ILLEGAL, unannounced onset of electronic attacks. 

I often wondered if the purpose and scope of this technology was population and resource control. Sick people are less likely to bath every day, brush their teeth every day, wash their hair every day, and launder their bedding and clothing daily or weekly. This would thereby allow for the reduction of economic resources needed to sustain a household. It can also reduce the person’s social status. Because of this, one of the many inferences I have drawn is that the electronic targeting of targeted individuals (TIs) may be the result of abusive family tactics. Simply because electronic targeting can cause a disturbed frame of mind via victimization and family members of TIs have often claimed their relatives are “mentally ill” and in need of “treatment” because of the paranoia they exhibit in their behavior. Which reminds me of an old saying, “Just because your paranoid doesn’t mean someone isn’t following you.”  

Another one of my inferences has been that electronic targeting is part of abusive government tactics using electronic surveillance to “listen” to cell phone conversations, track internet histories, and location via GPS via Google Play Services and Android Systems. I concluded this may be part of a military experimental application that utilize a small population of human test subjects for the purpose of research to help facilitate advancing military projects especially where Google is concerned. (11)(12) And still another one of my inference is that it is part of a shadow criminal organization such as mafia or gang network since mafias and gangs are notorious for illicitly acquiring the control over resources (commodities and goods) and establishing territorial rights by usurping control (real estate domain). (13) 

Erik Erikson wrote “Vital Involvement in Old Age” and the following paragraph was taken from his book: 

“We should … begin by postulating that behavior to be called “ritualization” in man must consist of an agreed-upon interplay between at least two persons who repeat it at meaningful intervals and in recurring contexts; and that this interplay should have adaptive value for both participants.” (14)   

The anti-thesis to Erikson’s most benevolent thesis statement might be “that for behavior to be called “pathological ritualization” in man it must consist of an interplay between at least two persons, where the one player or group of players are the dominant players and consistently violate the boundaries and personal privacy of the other marginalized, alienated, minority, or powerless parties, at will, and where the dominant person or group benefits from the transaction and the other marginalized, alienated, minority, or powerless parties do not.” (9)(15) If this is so, we can come to understand that a form of pathological ritualization is occurring with the phenomena of electronic assaults in the targeting of individuals who claim they are being abused by a clandestine, shadow assailant. Shadow operatives such as these have gone by many labels; spy, ghost, secret operative, hackers, and technicians. They are the people you never see who help pull off top secret clandestine orchestrations.           


(1) U.S. Department of Veterans Affairs. Public Health. “Gulf War Veterans’ Medically Unexplained Illnesses.” http://www.va.gov https://www.publichealth.va.gov/exposures/gulfwar/medically-unexplained-illness.asp 

(2) Tim Korso. “US Afghan War Veterans Suffered ‘Devastating Health Conditions’ Due to Toxins, Radiation at Base.” Sputniknews.com. Published July 10, 2020. Retrieved online October 1, 2020. https://sputniknews.com/us/202007101079850119-us-afghan-war-veterans-suffered-devastating-health-conditions-due-to-toxins-radiation-at-base/ 

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

(4) James Alan Fox, and Phd Emma E. Fridel.  “Gender Differences in Patterns and Trends in U.S. Homicide, 1976-2015.” Violence and Gender. Vol. 4. No. 2.  June 1 2017. 

(5) Ian Sample. “US military successfully tests electrical brain stimulation to enhance staff skills.” http://www.theguardian.com Published November 7, 2016 https://www.theguardian.com/science/2016/nov/07/us-military-successfully-tests-electrical-brain-stimulation-to-enhance-staff-skills

(6) Janine Chasseguet-Smirgel. (1984) Creativity and Perversion. London, England. Free Association Books. Chapter 1, Perversion and The Universal Law, The Anal-Sadistic Universe and Perversion, pg. 2-6. In particular her discussion of the Marquis de Sade’s recurring philosophical theme that promotes one basic intention: to reduce the universe to feces, or rather to annihilate the universe of differences (the genital universe) and put in its place the anal universe in which all particles are equal and interchangeable. This interpretation can be read alongside Hegel’s meanest character. See Judith Butler and her discussion on Georg Wilhelm Friedrich Hegel’s The Phemenology of Spirit (also translates to The Phemenology of Mind) and Hegel’s description of the meanest character. 

(7) Nancy J. Chodorow. (2012) Individualizing Gender and Sexuality: Theory and Practice. New York. Routledge. pp. 121-136. Chapter 9. Hate, Humiliation and Masculinity. 

(8) Judith Butler. (1997) The Psychic Life of Power: Theories in subjection. Standford, California. Stanford University Press. Chapter 1. Stubborn Attachment, Bodily Subjection. Rereading Hegel on the Unhappy Consciousness.  

(9) “Pathological Ritualization in Human Behavior.” Proclivities’ Principle Wisdom. Published January 3, 2020. Retrieved online October 1, 2020. https://proclivitiesprinciplewisdom.wordpress.com/2020/01/03/pathological-ritualization-in-human-behavior/ 

(10) Liz Mineo. “Good genes are nice, but joy is better.” The Harvard Gazette. Health & Medicine. Published April 11, 2017. Retrieved online October 1, 2020. 

(11) Hugh Langley. “Google is partnering with the Department of Defense to fight cybercrime.” Business Insider. Published May 20, 2020. Retrieved online October 1, 2020. https://www.businessinsider.com/google-department-of-defense-deal-to-fight-cybercrime-2020-5?op=1 

(12) “Top Secret U.S. Government Research: Establishing the connection between targeted individuals (TIs) and electronic assaults.” Proclivities’ Principle Wisdom. Published November 11, 2019. Retrieved online October 1, 2020. https://proclivitiesprinciplewisdom.wordpress.com/2019/11/11/top-secret-u-s-government-research-establishing-the-connection-between-targeted-individuals-tis-and-electronic-assaults/ 

(13) David V. Canter. (1994) Criminal Shadows: inside the mind of the serial killer. United Kingdom. Harper-Collins. 

(14) Erik H. Erikson, Joan M. Erikson, Helen Q. Kivnick. (1986) Vital Involvement in Old Age: The experience of old age in our time. New York. W.W. Norton & Company. 

Additional Source Material: 

(15) Eric Berne, M.D. (1964) Games People Play: The basic handbook of transactional analysis. New York. Ballantine Books. New Introduction by James Allen (2004).  

(16) “The Fragilities and Fault Lines of Masculinity.” Proclivities’ Principle Wisdom. Published December 30, 2019. Retrieved online October 2, 2020. This post explains the Achilles Complexhttps://proclivitiesprinciplewisdom.wordpress.com/2019/12/30/the-fragilities-and-fault-lines-of-masculinity/ 

Critical Analysis of Dostoevsky’s Notes From Underground: Analyzing shame, liars, and false narratives

SHAME: “I am a mistake.”  vs. GUILT: “I made a mistake.”

“Portrayed shame overflows textual bounds. Just as shame disrupts individual’s unexamined sense of self and their sense of the world, so portrayed shame disrupts readers’ sense of personal inviolability and their narrative expectations (Martinsen, 2003).”

Upon waking this morning I found myself perusing through one of Dostoevsky’s novels “Notes From Underground,” and as I read the final passage of this novel it struck me how appropriate this passage was in the light of the recent pandemic of coronavirus (COVID-19) and the act of self-isolating to prevent the spread of disease. In the following quoted material Dostoevsky writes eloquently regarding man’s tendency toward narcissistic vulnerability, but for me, I am reminded of the human tendency for man to become discontent with his situation. Many complain of how hard they toil and have to struggle to make ends meet, and that if somehow were blessed with winning the lottery they’d be taken away from their toil and flew to some tropical island paradise to be independent and in control of their own lives. Yet, we often mistake the term “wealth” for money and not for “good health, well-being, and peace of mind.” Dostoevsky writes:

“Even now, so many years later, all this is somehow a very evil memory. I have many evil memories now, but . . . hadn’t I better end my “Notes” here? I believe I made a mistake in beginning to write them, anyway I have felt ashamed all the time I’ve been writing this story; so it’s hardly literature so much as a corrective punishment. Why, to tell long stories, showing how I have spoiled my life through morally rotting in my corner, through lack of fitting environment, through divorce from real life, and rankling spite in my underground world, would certainly not be interesting; a novel needs a hero, and all the traits for an anti-hero are expressly gathered together here, and what matters most, it all produces an unpleasant impression, for we are all divorced from life, we are all cripples, every one of us, more loathing for real life, and so cannot bear to be reminded of it. Why, we have come almost to looking upon real life as an effort, almost as hard work, and we are all privately agreed that it is better in books. And why do we fuss and fume sometimes? Why are we perverse and ask for something else? We don’t know what ourselves. It would be the worse for us if our petulant prayers were answered. Come, try, give any one of us, for instance, a little more independence, untie our hands, widen the spheres of our activity, relax the control and we . . . . yes, I assure you . . . we should be begging to be under control again at once. I know that you will very likely be angry with me for that, and will begin shouting and stamping. Speak for yourself, you will say, and for your miseries in your underground holes, and don’t dare to say all of us – excuse me, gentlemen, I am not justifying myself with that “all of us.” As for what concerns me, in particular, I have only in my life carried to an extreme what you have not dared to carry halfway, and what’s more, you have taken your cowardice for good sense, and have found comfort in deceiving yourselves. So that perhaps, after all, there is more life in me than in you. Look into it more carefully! Why, we don’t even know what living means now, what it is, and what it is called? Leave us alone without books and we shall be lost and in confusion at once. We shall not know what to join on to, what to cling to, what to love and what to hate, what to respect and what to despise. We are oppressed at being humans, humans with our own real bodies and blood; we are ashamed of it, we think it a disgrace, and we keep trying to be some sort of fairy-tale universal beings. We are stillborn, and for generations, past have been begotten, not by living fathers, and that suits us better and better. We are developing a taste for it. Soon we shall contrive to be born somehow from an idea. But enough; I don’t’ want to write more from ‘Underground.’ “

“White Nights,” “Notes From Underground,” “The Meek One,” and “The Dream of a Ridiculous Man” can be read, as Robert Belknap notes, as a four-part novel that almost exists. Their anonymous narrators are self-conscious and self-centered. As we have seen, their stories also can be read as a continuous case study of shame. To defend their narcissistically vulnerable selves from the potential ridicule of others, these four men isolate themselves. The white nights’ dreamer, the underground man, and the pawnbroker all spend significant amounts of time living in a fantasy world of their own creation. The ridiculous man has almost perfected his narcissistic self-enclosure. His withdrawal represents the outcome of choosing, like the white nights’ dreamer did thirty years earlier, to remain alone, and to script roles for imaginary others rather than risk spontaneous action in a world where other people act on their own needs.

In this four-chapter portrait of a dreamer, Dostoevsky shows how a narcissistically vulnerable type chooses to fantasize about life rather than to live, a decision that depresses him, harms his moral sensibility, and eventually destroys his desire to live.

All four men are provided a chance to escape their isolation through contact with a young woman. With each story, the men grow older and the women younger. The dreamer and the underground man are both in their twenties when they meet the seventeen-year-old Nastenka and the twenty-year-old Liza, young women of marriageable age. The pawnbroker is forty-one when he meets the almost sixteen-year-old meek one. The ridiculous man’s age is not specified, but if he follows the pattern of the narrator aging with Dostoevsky, he is probably a year older than the pawnbroker when he meets the little girl on the street. By increasing the age gap, Dostoevsky highlights gender inequity. The men, who have more education and more mobility, worry only about themselves. The white nights’ dreamer selflessly helps Nastenka but then withdraws from the world. The upper-class underground man and the pawnbroker, on the other hand, prey upon young, less educated women. The ridiculous man dismisses the young girl’s cry of distress as a nuisance. Dostoevsky shows that these privileged men do not accept responsibility for the well-being of others.

Dostoevsky’s solitary men respond to shame by isolating themselves, and even by committing cruel and indifferent acts. Their narcissism impedes genuine dialogue and love. They try to retain control of all situations by scripting roles for others. By placing themselves first, these men harm others. The shame that spawns their narcissism leads them to commit guilty acts. Their guilt opens them up to self-examination. The young women in these stories act as catalysts for action. Their age and gender emphasize vulnerability. They are the poor or the meek; they are less educated; yet they all attempt to improve their lives. Moreover, unlike the narcissistic men, the young women reach out to their fellow sufferers. Their own shame sensitizes them to the shame of others. Vulnerable themselves, they respond with compassion to the suffering of others. They serve as contrasts to Dostoevsky’s solitary, passive, reactive men.

By portraying these men as extreme egotists, Dostoevsky encourages us to see their limitations. By showing us the disjunction between their thoughts and feelings, their desires and their actions, Dostoevsky teaches us to view them critically. More important, by demonstrating how shame drives their actions, Dostoevsky exposes the high personal and social costs of their shame defenses. In the young women, Dostoevsky presents alternative responses to shame – acts of love and compassion. These alternative responses, he shows, promote social harmony and community through shared suffering.

With this four-chapter portrait of increasing self-enclosure and gradual self-liberation through contact with other’s suffering, Dostoevsky shows the radical potential of moral insight. The ridiculous man of Dostoevsky’s story has a revelatory dream that literally and figuratively broadens his field of vision. Liberated from his solipsistic indifference, he sees others as equally worthy and needy individuals. His awakened compassion inspires him to serve others. With this story, Dostoevsky teaches us that worldview is a matter of life and death.

But what happens when a narcissistically vulnerable personality, who is not solitary, cannot get what he desires? If one of the responses to shame by the narcissistically vulnerable personality is committing cruel and indifferent acts, then might not this suggest that those who are narcissistically vulnerable may be reduced to acts that violate individual boundaries? Acts like torture, larceny, rape, murder, and suicide? Might not Dostoevsky’s novel Crime and Punishment be perceived as an eerie pre-cursor, a specter or phantom for the human atrocities that were to come in World War II? Might this too be an indication that perhaps inhumane cruel acts committed by men might somehow be inescapable for all of us? That is, something the world may never fully elude?

If the psychoanalysis of Dostoevsky’s stories shed light on narcissistically vulnerable men, what can this tell us about the phenomenon of Targeted Individuals (TIs) and Electronic Assaults (EAs), acts of extreme cruelty and indifference that are being perpetrated and carried out by unknown persons against victims of this phenomenon? Might not this suggest a narcissistically vulnerable personality, one who is split against individual differences? And to solve for the “problem” they have encountered, they try and retain control of the situation by scripting roles for these “Others?” Gender difference, sexual difference, sexual orientation, the age gap between the young and old populations, religious difference, ethnic difference, and political difference all comprise theories on object relations in our object-relational world.

What motive does a narcissistically vulnerable man have in controlling a population that is vulnerable and dependent? Typically it is vulnerable people that are preyed upon in society. Typically it is vulnerable people that lack resources; the poor, the uneducated, prison inmates, slaves, women, children, those financially dependent on others. These people represent Dostoevsky’s characters; young girls, young women as an image of socially conscious characters. That is, these vulnerable characters should represent images that invoke a social consciousness in an individual. Does not the act of Targeted Individuals (TIs) and Electronic Assault (EAs) represent the profound lack of social consciousness currently suffered in America? Acts which are similar to acts of mass murder and gangstalking? How can we connect the opening quote regarding shame by Deborah A. Martinsen to the phenomenon of Targeted Individuals (TIs) and Electronic Assaults (EAs)?

Source References:
Dostoevsky, Fyodor. (2003) Notes From Underground, The Double and Other Stories. Translated by Constance Garnett. New York. Barnes and Nobel Classics.

Deborah A. Martinsen. (2003) Surprised By Shame: Dostoevsky’s Liars and Narrative Exposure. Columbus. Ohio State University Press. pp. 1. Additional quotes and information to consider, “This book will argue that shame precipitates scandals, that for Dostoevsky scandal is the exposing of shame, and that Dostoevsky uses exposed shame as a narrative strategy to implicate readers in the ethical action of his texts.” The use of an image as “a spectacle” incorporates a visual dimension into the rendering of “shame” and “disgrace,” one could actively pull onlookers whether they be spectators, actual players, or readers into the one’s game of seduction. “Shame’s unexpectedness, in particular, allows Dostoevsky to unleash the affective and cognitive synergy of three properties of the shame experience: disruption, disorientation, and self-consciousness.” The first two are but a few adjectives used to describe the objectives of military strategic operations when dealing with the enemy. The last one, self-consciousness, is a by-product of shame, disgrace, and/or guilt. Military operations can best be analyzed as tactics that are rooted in the paranoid-schizoid position. We can thus draw a connection and comparison to Dostoevsky’s exposed narratives and strategic military campaigns that thwart, disrupt, disorientate, degrade, and deny and the use of electronic weapons to carry out targeted assaults against civilian populations and those assaults connection to shame.

The Selfobject Function of Weapons: When words fail and bodies speak

The selfobject weapons of a violent video game. More recent reports of electronic assaults from people claiming to be Targeted Individuals (TIs) may be the result of advancing electronic technologies used in war.

Updated: December 14, 2019

“Weapons serve a variety of functions, both for individuals and for society. One such function is that of a selfobject for narcissistically vulnerable persons. This selfobject function allows the damaged self to maintain cohesion and to offset feelings of vulnerability and powerlessness. Because the weapon allows the personality to feel in control and to exert dominance over others, it may come to be viewed in an idealized manner. This is very similar to the idealizing selfobject transference described by Kohut. Weapons are more likely to become selfobjects for those personalities suffering from some degree of self pathology. The selfobject function of weapons, however, may have significance beyond individual psychopathology. Groups of individuals, societies, and even nations may utilize weapons to counter feelings of vulnerability and to diminish fragmentation of the group’s collective self. Their destructive potential may be unleashed in response to an intense narcissistic injury and narcissistic rage. The importance of weapons can thus be better understood by examining them within the context of self-psychology.”

The above-referenced quotation is from the abstract “The Selfobject Function of Weapons: A Self Psychology Examination” written by Theodore B. Feldmann and Phillip W. Johnson in the Journal of the American Academy of Psychoanalysis 1992, 20, 4, p. 561-576.

I’d like to connect these ideas to the use of electronic weapons and the targeting of certain individuals and groups who claim they are suffering from electronic assaults. A theory could be postulated that the perpetrators to this type of crime, which as of yet has not been fully analyzed, are individual perpetrators who are suffering from some degree of self pathology that implicates them in being narcissistically vulnerability, and who may be suffering from fragmentation from the collective group’s self-identity. All this fuels their destructive ends by unleashing pent-up narcissistic injury and narcissistic rage on the targeted individuals. The type of psychologies that belong to this group of self-psychology has traditionally belonged to the psychopathology of masculinity. That is to say, men who commit homicide. The self-psychology of women significantly differ in terms of how they utilize violence and how they introject and project their own self-psychology to a viewing public. Another book to consider “Beauty Bound: Why Women Strive for Physical Perfection” written by R. Freedman in 1986 may attest to how women’s tendency to strive towards mechanisms of perfection through the self-castration of the surgical knife. The comparison of how two similar, yet strikingly different, narcissistic pathologies play out in the human psyche.

What we can connect to the psychoanalysis of “selfobject weapons” can be a discussion on how the body, used as a prop or symbol in the conscious or unconscious fantasies of the self, as in female bodybuilding, female strippers and even male strippers, high-end paid escorts, can serve as the Aesthetic Object from which one can procure sexual gratification and ego reinforcement. Body shape is one form of female power. Another prop or symbol for which to compare can be that of a uniformed police officer with his sidearm. For the female bodybuilder, the phallus that was denied to her by her father, combined with the conscious awareness of her castrated vagina, gives rise to the creative solution to which she can solve her problem. Her lack of a phallus. This creative perversion becomes the disarticulated female body of Hans Bellmer’s “The Doll“. Blonde bombshell facial beauty that is connected to the disarticulation of expressive language. Her female blonde beauty is connected to male form through the over the development of male body parts; the large, lean, bulging male bicep muscles, the lean, well built, robust athletic quadriceps are all examples of perverse disarticulation. These body parts all serve to render in symbolic form her possession of an erect male phallus. It is the same use discussed in The Selfobject Function of Weapons by Theodore B. Feldmann and Phillip W. Johnson published in the Journal of the American Academy of Psychoanalysis. When weapons serve the selfobject function they allow the damaged self to maintain cohesion and to offset feelings of vulnerability and powerlessness by allowing an avenue to which violence and retribution can be unleashed on others. It is the same self psychopathology of perpetrators who use electronic weapons to target certain groups of individuals with electronic assaults.

In the paper “Trauma, Shame, and Group Psychotherapy: A Self Psychology Perspective” by Emanuel Shapiro, Shapiro recounts Freud’s explanation for when the psyche experiences a traumatic event. “According to Freud, when an emotionally traumatic event occurs, the mental apparatus automatically attempts to regain psychic equilibrium and homeostasis by suppressing the affects that threaten to overwhelm it. Despite efforts to suppress these affects, they are expressed through neurotic and emotional means. Traumatic neurosis is a syndrome that occurs as an aftermath of sudden shock, fright or prolonged exposure to overwhelming stimulation. Clinical manifestations include: anxiety, limitations of various cognitive functions, emotional outbursts, insomnia, repetition in thought speech or fantasy of the traumatic situation, and repetitive dreams in which the traumatic event is re-experienced. Classical psychoanalysts believe that repetition of the traumatic situation in thought, speech, fantasy of dreams is an expression of the repetition compulsion in its most undisguised form (Eidelberg, 1968).”

When we speak of hysteria, in classical psychoanalytic theory, the psychoneurotic symptoms represent drives that have broken through the defensive barrier as a result of a withdrawal of energy from pre-existing defensive functions. Instead, the energy is used to master the trauma. An example of a form of hysteria would be the traumatic loss of a loved one which ushers in the symptoms of hysteria. A flight from traditional defensive functions and where the energy used to master the trauma is transformed into intense activity. The movie Elizabethtown portrays this type of scenario in which the patriarch of a family dies from a sudden heart attack. The wife of the dead husband, portrayed by Susan Sarandon, becomes hysterical in a worldwind frenzy of activity in an attempt to flee processing the trauma as a way of mastering the trauma. An obvious null end game and maladaptive solution which do not serve the psychic apparatus in navigating the loss and separation of death. It has been suggested that the level of intelligence plays a part in one’s ability to surmount narcissistic loss. However, those individuals with a history of past trauma and abuse may be more susceptible to traumatic neurosis when new traumatic events occur. They may suffer relapses. With regard to the female body and traumatic neurosis, the body is often used as a canvass with which to express their emotions. These linguistic expressions are sometimes carried out in violent introjected ways. With regard to the male body and traumatic neurosis, other bodies are often used as a canvass with which to express their emotions and it is usually carried out by violent projective means as seen in the many cases of mass random shootings.

Source References:
Theodore B. Feldmann and Phillip W. Johnson. (1992) “The Selfobject Function of Weapons: A Self Psychology Examination.” Journal of the American Academy of Psychoanalysis, 20(4), 561-576. Retrieved from https://www.ncbi.nlm.nih.gov/pubmed/1291544

Shapiro, E. (1999). “Trauma, Shame, and Group Psychotherapy: A Self Psychology Perspective.” Group, 23(2), 51-65. Retrieved from http://www.jstor.org/stable/41718906

On Creation and The Creation of Perversion

Illustrations from the literary writing of Marquis de Sade

“This beatitude of gratitude, this holding of people and experiences in my mind with love and thanks can, if I really focus on each face or memory, deliver, if only for a moment, a sense of bliss; and in that moment, I feel immortal (Holmes, 2013, pg. 172).”

“…it does indeed seem that creation is the engine that drives the universe. Whether it is snowing or raining or the fruit trees are blooming or the earthy smell of mown grass is heavy on a hot summer day or the autumn trees are ablaze, each snowflake or blossom or fragrance or color is a miracle of creation. The babies, barefoot in their strollers, the wheelchair-bound elderly feeding the birds and enjoying the sun, both have the beauty of their season. Awareness that all of this seasonal loveliness is there and then gone, anchors me in the splendor of the here and now, and makes me feel more peaceful about my own transience. My senses affirm Wilbur’s theory: the world is unfolding in a constant shimmering cycle of creation, forged from birth, death and rebirth. I observe the profound sense of gratitude and this intense thankfulness, which is experienced as an almost physical opening of the heart, then helps me focus my mind on all the people I love and all the blessings in my life which have made my journey easier, with that same sense of awe and appreciation. This beatitude of gratitude, this holding of people and experiences in my mind with love and thanks can, if I really focus on each face or memory, deliver, if only for a moment, a sense of blisss; and in that moment, I feel immortal (Holmes, 2013, pg. 172).”

Yet in this same notion of creation, the Light that drives the universe in all its creativity, splendor and glory, there is a Darkness. It is in this Darkness we can perceive, for some us for the first time, through witnessing the anal-sadistic universe and all its perverse scenarios. For if we take the first account of Genesis of the creation itself, we see God separating the Light from the Darkness. It is God who brings order into the original chaos and divides it up into categories; light and darkness, air from water, water from land, etc.

In the anal-sadistic universe of the Marquis de Sade, Janine Chasseguet-Smirgel analyzes in Creativity and Perversion his psychology and writes:

“It is clear that, for Sade, incest is in no way connected with assuaging a deep longing for the Oedipal object, but it is linked with the abolition of ‘children’ as a category and ‘parents’ as a category. Expressed in more general terms, the pleasure connected with transgression is sustained by the fantasy that – in breaking down the barriers which separate man from woman, child from adult, mother from son, daughter from father, brother from sister, the erotogenic zones from each other, and, in the case of murder, the molecules in the body from each other – it has destroyed reality, thereby creating a new one, that of the anal universe where all differences are abolished (Chasseguet-Smirgel, 1984, p. 3)”

It is the anal-sadistic desire to transgress boundaries by tearing down, ripping apart, chewing up, spitting out the Object and its boundaries, one erases all boundaries and reduces the universe to chaos and shit. It is my opinion that this violent anal-sadistic world belongs also to the passive-aggressive anal sadistic world of less-lethal personality disorders. For if one is made to feel “small” in the Oedipal stage where the little boys penis cannot measure up to the all-powerful omnipotent mother, and in this Oedipal scenario strands us on the psycho-social shores of our sexual development and identity, we might come to the understand the male rapist’s desire to transcend this fantasy to reality and tear down, rip apart, chew up, and spit out boundaries through violent usurpations. If we come to this conclusion, we can then come to understanding where a female child is made to feel “small” in comparing herself to her siblings or other children which was discussed in Juliette Mitchell’s book Madmen and Madusas and was not taken into account in Freud’s original Oedipus complex. The fact that there exist other objects as part of this symbolic space especially in twin siblings, triplets, and other multiple birth scenarios then we might come to an understanding of the narcissism of a girl child whose repetitive unconscious drive is to tear down, rip apart, tear down, chew up, and spit out the boundaries of the Other through which difference is perceived when comparing themselves to these “Others.” This reducing the body to excrement, to fecal matter thereby promoting the chaos of some past history. These are symbolic woundings cast upon another from the subject’s own psychic theater. We might consider Bruno Bettlehiem’s Symbolic Wounds and the taking of that which one rightfully deserves; that is, in Bettlehiem’s book, acquiring the metaphorical vulva via penile subincision.

Chasseguet-Smirgel writes:

“This, in essence, is the universe of the sacrilege. All that is taboo, forbidden or sacred is devoured by the digestive tract, an enormous grinding machine disintegrating the molecules of the mass thus obtained in order to reduce it to excrement. The erotogenic zones and different parts of the body become interchangeable and are metamorphosed by a kind of diabolical surgery. In The New Justine there are, in fact, two sadistic surgeons, Rombeau and Rodin. Rodin will kill his daughter by taking out her womb. This is a demiurgic fantasy, of which I shall have more to say. The Sadian hero puts himself in the position of God, and becomes, through a process of destruction, the creator of a new kind of reality (Chasseguet-Smirgel, 1984, p.4)

In Sade’s work he endlessly reiterates ideas of how nothing is lost in the cauldron of Nature, that if one human flesh loses its life today and tomorrow transforms itself into a thousand different insects, what power does man truly have? Man surely doesn’t have the power to annihilate in terms of true destructiveness, that is to say, to obliterate, to a place of complete oblivion, because all is never lost in Nature. We can see the sense of entitlement and lack of respect for boundaries and personhood exuding from his philosophy. The reoccurring theme of changing forms and of man’s inability to annihilate and obliterate but not truly dissolve can be seen in terms of murder and the metamorphose of life after the breaking down of the molecules (The New Justine, p. 202). In Sade’s philosophy, this means all things must return to chaos, the original chaos that may be identified with excrement and feces and also a time before the creator God placed his hands to creation.

Chasseguet-Smirgel writes further:

Taking over the role of Creator by bringing about the anal universe implies the dethronement of the Creator. Many pages especially in Justine and Juliette, are concerned with atheistic professions of faith accompanied by insults and blasphemies towards God: “God is shallow and ridiculous … We have nothing but contempt for this God you are foolish enough to believe in … He is a creature of imagination’ (The New Justine, p. 130) ‘Oh! Justine, how I loathe and detest this idea of God!’ (p. 139). God is an ‘idiot’, a ‘baby’s rattle’, and ‘unworthy phantom’, a ‘powerless sterile illusion’, a ‘bizarre and disgusting idol’, a ‘bloody fool’, a ‘deified knave’, a ‘cunning impostor’, a ‘fool’, a ‘base character’, etc. Chasseguet-Smirgel, 1984, p. 6)

What interests me particularly is Sade’s “recurring theme of the changing forms” and the sexual perverse fetish of Body Expansion scenarios. That is to say, the over-exaggerated expansion of body parts through the use of rubber suits attached to compressed air hoses. This fetish is known as BE (Body Expansion). I have written regarding the fantasy of Big Beautiful Woman squashing smaller men, the male’s desire to be emasculated by and overpowered by a BBW (Big Beautiful Woman). BBW is just that, obese women with large bra cup sizes, massive hips and buttocks. But more importantly the anal-sadistic desire to see a competitor become humiliated by this type of BE (Body Expansion) in the real world void of the use of rubber suits and compressed air hoses. All done through the use of electromagnetic frequency stimulation (convulsive shock therapy and other invisible violations to the body) thereby inducing the “recurring theme of the changing forms.” In my perpetrator’s anal-sadistic scenario there is a desire to obliterate the boundaries which separate. The recognition of differences is not only sexual, but physical, financial, religious and ethnic as well. Differences in the minds of individuals who are omnipotently narcissistic, cruel, callous, and which touch upon the subject’s sexual energy can be witnessed in terms of perversity. My victimization was solely the result of a subject’s inability to respect the boundary between my physical being and their own.

Pervasive is the theme of sex and gender in the theories of sexual recognition. But these theories can be extrapolated upon not only to include the recognition of one’s sexual difference but also in their shape and body size which women are often pitted against each other for in competition and comparison to a standard of beauty. The recognition of difference in the narcissistic condition can be found in one’s need to present forth an image of perfect financial wealth, perfect health, perfect family, perfect job, perfect body, perfect life is too often seen in the Facebook reel. To the anal-sadistic, these notions of perfections are infuriating and these images must be torn down, ripped apart, chewed up, and spit out. The Object’s image has made another to feel “small” “less than” “inadequate” or a “have not.” And the narcissistic condition of the anal-sadistic demands a tearing down or a “possessing” of that which has been perceived as separate or different.

However, following the logic of Sade’s philosophy requires everything to return to a state of confusion, God himself must undergo a transmutation and become fecal matter. Consider the following from The New Justine:

“…This great God, the Creator of all we see, will deign to descend 10 to 12 million times every morning in the form of a piece of dough, to be digested by the faithful and soon to be transformed in their intestines into the vilest excrement … and man will eat and defecate his God, because his God is good, and He is omnipotent (p. 190).”

As a gardener, I was the Creator God in my back-yard garden. Planting various plants and herbs, germinating seeds, and nurturing them to life. But a force invisible and unseen (electromagnetic frequency signals) sought to make my garden like the transmutation of God heavenly Host into fecal matter and the vilest of excrement after the digestion. Thus the body of Christ in the form of dough would be shit out through the anus along with other digestive juices.

Normally there is a desire in the human psyche to achieve equilibrium through fusion with the maternal object (Love Object). When we might begin to feel like we are in distress, or that things may not be going our way, both a male’s and a female’s normal response may be a return to the “symbolic space,” that is to say the intimate space with our significant love interest. Lovemaking can return the stressed body back to a state of equilibrium. However, in the anal-sadistic world of perversion, there is one basic intention and that is “to reduce the universe to feces, or rather to annihilate the universe of differences (the genital universe) and put in its place the anal universe in which all particles are equal and interchangeable. The birth of the human as a helpless infant causes the human young to be dependent on the object for survival (Chassguet-Smirgel, 1984, pg. 4).” We can recognize in Sade’s work the birth of sadomasochism (BDSM) where the universe might be turned into excrement. Except for Sade and anyone suffering the anal-sadistic condition this state of helplessness, distress, and dependence is openly denied. “The creature I am destroying is my mother; so it is from this standpoint that we shall examine murder…. The Sadian hero identifies with her, a cruel and almighty mother, taking over the role of the originator of all creation, that of God himself (Chassguet-Smirgel, 1984, pg. 5).” Thus in his/her new capacity, the Sadian hero becomes the actual grinding machine, the cauldron of Nature in which the universe will be dissolved.

“Jung (1956) thought that the hero signifies our wish to work for and achieve separation from the cloying dependence on mother, on home, on childhood, on all that is familiar. The hero wanders in the unknown, the strange, the dangerous and must prove himself to be strong, brave, resourceful – perhaps even a cunning conqueror. Jung reminded us that to be a conquering hero, there must be someone there to conquer – an adversary, an enemy (Holmes, 2013, p. 152).”

In the anal-sadistic universe the adversary, the enemy, the devil himself, is that which represents difference and boundaries; a separation of the continuity that would define us as a whole. To experience these boundaries, for the anal-sadistic,  is to experience the shattering loss of ego. Something must act on the ego to make it feel the anxiety of separation and division. It is in this state that the psyche must establish equilibrium and a re-balancing is done in a multitude of ways. Unique to each actor is his psychic theater is fantasy. In this psychic theater, he carries out the plays that are to be performed. Whether these plays entail sexual fantasies (BDSM), serial murder, serial rape, or serial robbery they are part of a pathology that had been laid down earlier in life.

As to Nature and the writings of Marquis de Sade. Nature, at the time Sade wrote, had not unlocked its secrets to man. Today it has and I am reminded of John Steinbeck’s acceptance speech for the Nobel Prize in Literature 1962:

“Less than fifty years after his death, the door of nature was unlocked and we were offered the dreadful burden of choice. We have usurped many of the powers we once ascribed to God. Fearful and unprepared, we have assumed lordship over the life or death of the whole world – of all living things. The danger and the glory and the choice rest finally in man. The test of his perfectibility is at hand. Having taken Godlike power, we must seek in ourselves for the responsibility and the wisdom we once prayed some deity might have. Man himself has become our greatest hazard and our only hope. So that today, St. John the apostle may well be paraphrased … In the end is the Word, and the Word is Man – and the Word is with Men.”

Lucy Holmes. (2013) Wrestling with Destiny: The Promis of Psychoanalysis. New York. Routledge: A Taylor & Francis Group.

Janine Chasseguet-Smirgel (1984) Creativity and Perversion. New York. W.W. Norton & Company.

Juliet Mitchell. (2000) Madmen and Medusas: Reclaiming Hysteria. New York. Basic Books.

John Steinbeck. (1962). The Nobel Prize. https://www.nobelprize.org/prizes/literature/1962/steinbeck/25229-john-steinbeck-banquet-speech-1962/

The Psychology Behind Weapons As Self-Objects In Cyber Physical Assault


The truth about war is always different. It almost always drags on much longer than anticipated. Barbarities are committed on both sides; no one in combat has exclusive possession of the moral high ground. Innocent people, particularly children, suffer extreme deprivation and trauma. Money that could have been used for education, health care and human rights is squandered on fancy war toys. Artifacts and buildings of great historical and aesthetic value are decimated. Markets and economies are destroyed. And usually, nothing is solved or truly resolved by war. Certainly, it never achieves the goal of lasting peace, because the most frightening thing about war is that, no matter how apocalyptical the last war was, nations seem to enter into a state of amnesia and repression when contemplating the next. We never learn.

Man is an animal, and like all animals, he has an aggressive instinct. Meadow (2003) reminded us that though man is the only animal that talks, the law of the jungle is his law, and with his words he cloaks his bestiality in rationalizations about needs, self-preservation and patriotism. A thin veneer of sanity and culture serves to mask a primitive death instinct which can become psychotic in war and in the exploitation of the planet’s natural resources. It seems to be our intractable destiny to bomb and to waste over and over again. Most psychoanalysts who write about war come to the gloomy conclusion that human beings are born with a primal biological archaic aggressive destructive drive, the gratification of which gives satisfaction, just like the sexual drive (Chessick, 1996). Like the brains of all primates, the human psyche contains a powerful impulse toward hate and destruction. The sad truth is that the history of the world reveals that, despite our strivings toward the higher ground of morality and logic, we often behave like dinosaurs.

Historically, human beings probably evolved from man’s animalistic hunt-and-kill pattern, where the better hunter and his family survived and reproduced (Meadow 1997). Man is surely alone in the animal kingdom in his appetite for total destruction of objects animate and inanimate. Human aggression is always in danger of running rampant in an insatiable and uncontrollable drive toward obliteration, making it possible for billions of people throughout the entire known history of human species to be ready, at the drop of a hat, to kill unknown people and be killed by them (Castoriadis, 1999). The neurotic aggression of man and his wars is driven by threat. It is also infused with existential guilt, which can give rise to more and more violence (Meerloo, 1968).

“Bombed” and “Wasted”

In 1945, the year that the first atomic bomb was used in war, Flugel suggested that creative use of man’s inherent aggression would be in the technological battle against nature. It seemed a good idea after the ravages of World War Two, but sixty-five years after Hiroshima, we begin to realize that the war against nature has a horrifying resemblance to every other war man has fought: the battle will never truly be won, and in waging it, we are doing grave harm to ourselves. Susan Bodnar (2008) suggested that the increasingly malignant relationship between people and our ecosystem is suggested psychologically in the self-destructive drinking and dissociative materialism in young adults that she sees clinically; and that this increasingly troubled relationship has aspects of the psychological object field which operated between her patients and their early objects. “Wasted” and “bombed” not only describe our exploitation of natural resources and our love of war; they are also terms to describe a human being who has imbibed alcohol beyond the point where it is pleasurable. This is a metaphor for the consumption of natural resources far beyond any sense of real need or hunger.

Our war on the world is not a healthy expression of the life force; indeed there is very little libido in it. In raping the planet, our aggression is rampant and out of control; and unless we can learn to fuse our malignant technology with the life instinct, we are on a suicidal path as a species.

Is human aggression innate or is it a response to frustration in the environment? This is a question that has been argued in psychoanalysis since Freud (1920) introduced the concept of the death instinct in “Beyond the Pleasure Principle.” Opposed to the life instinct, the death instinct strives for a reduction of tension which ultimately brings a living human being back to an inorganic state. In this way, it expresses the repetition compulsion, a wish to return to an earlier situation. When the death instinct is turned inward, it creates masochism and self-destructive tendencies, but when it is turned outward, it takes the form of aggression and destruction. As early as 1917, Freud associated war with man’s basic tendency to aggression: About the war devastating Europe, he bitingly observed, “Do you really believe that a handful of ambitious and deluding men without conscience could have succeeded in letting loose all these evil spirits if their millions of followers did not share their guilt?” (p. 146). In Civilization and its Discontents, Freud (1930, p. 121) described the “blindest fury of destructiveness” which is an instinct “accompanied by an extraordinarily high degree of narcissistic enjoyment.” This inclination to aggressiveness is “an original, self-abusing instinctual disposition in man, and it constitutes the greatest impediment to civilization” (p. 122). “The fateful question for the human species,” he wrote, “is whether our cultural development will be able to master the disturbance of communal life by the human instinct of aggression and self-destruction” (p. 145). Toward the end of his life and just a few years before World War Two erupted, Freud (1933a, p. 212) wrote to Einstein, “We will never rid ourselves of human aggressive impulses; it is enough to try to divert them to such an extent that they do not find expression in war.” Modern neuroscience is proving Freud to be remarkably prescient about the human brain. When scientists watch the powerful electrical impulses pulsing up from the brain stem to the smaller and newer cerebral cortex above, they see Freud’s ideas in action. Our reptilian ancestry has a powerful control over the cerebral cortex which created and is going on attempting to create a civilized and less aggressive world.

Later theorists took issue with Freud’s idea of an innate death instinct. They attributed the problem of all forms of sadism, whether torture, brutality, violence or terrorism, to failures in parenting, leading to frustration and then aggression. In other words, a depriving or disappointing environment creates murderers and soldiers and bankers whose appetite for money is insatiable and immoral. Chessick (1996), asserted that there is a powerful instinctive aggression in human beings which allows us to exploit our neighbor’s capacity for work, to use him sexually without his consent, to seize his possessions, to humiliate, torture and kill him, but he also insisted that the secret of why sadistic torture, sexual abuse and rape generates so much intense pleasure and why terrorism, violence and brutality generate so much narcissistic elation lies in the acting out of the archaic fantasies by pathological individuals for whom the childhood environment was neither average or expectable. (p. 612)

Certainly we know that children growing up in a war-torn environment, where the world is abusive and arbitrary, become examples of the repetition compulsion, in that the victims of war grow up to be its perpetrators. Yet despite our acknowledgment that barbarous aggression breeds more of the same, we have the sad suspicion that whether he grows up in harmonious or hostile environments, man in innately aggressive, we would search for more productive ways than war and the rape of our environment to discharge the death instinct. In the psychoanalytic treatment room, we would assess progress, not as a diminution of anger in our patients, but as the acquisition of more creative and self-enhancing ways of expressing aggression. On a global level, we would work to help nations discharge aggression into words and productive competition rather than war.

I don’t believe monsters like Adolf Hitler or a Bernie Madoff are born; they are shaped by their early experience.

Man’s strangely seductive system of communication, where one word, a word such as “jihad” or “communist,” can arouse our deepest fears, make words more deadly than bullets and verbal insinuation just as penetrating. The human capacity to symbolize and make metaphor implies that the study of apes or lions will never throw much light on human aggression. Civilization shapes and distorts our drives, and this sometimes means that violence and anger get acquired and imprinted with needs for power, revenge and dramatic destruction. Man’s fantasies of aggression are part of a huge network of psychic contamination passed from one violent individual to another by the very language that separates us from the animals. (Meerloo, 1968)

Goldwater (1990, p. 227), emphasis in the original) wrote about male aggression and male sexuality in the first person and with great wit:

We can’t make babies, but we can make tools. Especially tools that stay hard. Weapons are a kind of tool that are dear to men’s hearts. As you know, there are even special stores called hardware stores, where people like me can find all sorts of wonderful things that stay hard, no matter how much you use them! The arms race, which has gone on for thousands of years, challenges men to produce the stiffest, straightest, longest, longest lasting and most potent extensions of themselves.

Weapons As Self-Objects

Whether or not aggression is more masculine than feminine, weapons and the machinery of war provide a sense of power and omnipotence for both sexes. They allow a fragile self to feel in control, an empty self to feel stimulated or excited, and a grandiose self to experience an exhilarating power. The tools of war can give a sense of cohesion and identity, not only to individuals but also to cultures. If a nation feels humiliated or defeated, such as Germany did after World War One, national identity can be healed by a build-up of military strength. Group identity is fostered through an identification with weapons. Terrorists provide a contemporary example. They typically feel oppressed and powerless and achieve a sense of potency and control through the use of the weapons and bombs they use to carry out a terrorist attack (Feldmann and Johnson, 1992).

Lucy Holmes. Wrestling with Destiny: The Promise of Psychoanalysis. New York. Routledge, Taylor & Francis Group. (2013) pg. 140-152

Cyber Misbehavior. Vol. 64, No. 3. May 2016 (Retrieved Online: October 8, 2019) https://www.justice.gov/usao/file/851856/download

Subnote: The above-referenced information is supplied in part, through fragmented excerpt, to help understand the psychology behind the use of electronic weapons that tether a signal to a targeted individual. It has been postulated that man, lacking a vagina of his own, felt the need to birth civilization as we know it today. In his instinctual need to elude the death instinct, he created tools like the stone wheel, stone ax, stone arrows, all of which advanced into more modern advanced technology like car tires, forged steel blades, smart bombs and smart missiles, firearms, and the electronic gun (tasers). The use of Google Play Services and Android Systems further advances our culture in ways which have not only transformed civilized living, but has also transformed crime and how we should be looking at crime and the capabilities these newest technologies provide to perpetrators.

The Craft of Intelligence: Comparing military techniques to modern acts of terrorism (updated)

The Grinch
A childhood Christmas favorite, this image demonstrates the art of surveillance and targeting by the Grinch aimed at the Whos of Whoville in which he prepares to steal all their gifts and decorations including their Christmas feast.

The Craft of Intelligence

The same tactics that government agencies use to target someone are the same techniques that garden variety psychopaths/sociopaths use to target someone. Careful behavioral analysis yields the details and elements of these tactics and can include the possible personality traits possessed by the person committing the acts of targeting. To illustrate, I’ll use the case of Theodore J. Kaczynski, known to the FBI as the UNABOM (University and Airline Bomber) would become to be known to the public as the Unibomber. Kaczynski was using trade craft to create explosive devices that would detonate at or around his selected targets. It became clear to investigators that he had started to develop his own trade craft as he was improving aspects of his explosives as he went along. For example, when he would buy explosive materials and supplies he would wear a disguise, carefully concealing his identity. He would then test certain materials for their best explosive impacts. Conducting carefully recorded experiments before he would decide on a type of “bomb package.” His expertise at bomb making had developed by practicing known techniques written about in books. He also had his own ideology about civilized society. He “published an essay, Industrial Society and Its Future, in which he argued that his bombings were extreme but necessary to attract attention to the erosion of human freedom and dignity by modern technologies that require large-scale organization.” Kaczynski intentionally used predatory violence to hurt his victims. Carefully laying out plans and utilizing techniques used by military agents to meet their goals. Surveillance is an element to coercive control. To be a successful agent at accomplishing your goals you need to surveil your victims. You need to known who they are and when they live. When they leave for work and when they don’t. The location where they work. How many hours they work. What their interests are? What are their behaviors? Where are places they travel to in a typical day? Where should you send the explosive package in order to affect the greatest harm. The same techniques that are used in the trade craft of intelligence operations are the same techniques used by the police to catch criminals, the same techniques used by criminals to catch their victims, and some of the same techniques used by abusive males to manipulate their female partners. One of the scariest elements involved in these types of operations is the manifestation of a delusion. So susceptible to fear, paranoia, and delusion is the human psyche that the common repetitive theme throughout human history has been militarized warfare. To quell the anxiety of the death drive, man must control his environment and those people found within it.

Gang Related Activity and Organized Criminal Syndicates

With that said, some people pose real threats to state, federal, and international security. Terrorist groups like ISIS for example. Gangs, which are nothing more than organized criminal terrorist group, also employ the same techniques and strategies to control territory. However, in terms of inter-personal relations, some individuals do not necessarily present immediate harm or danger to society, but the “agent” perceives them as a “threat.” Individual behavior may demonstrate for us the unconscious fantasies and fears possessed by the individual carrying out the acts of targeting. If nothing else it will definitely detail the message being sent to the target. We will call these psychopathic personalities “agents” for use of this discussion. There is always something the “agent” wants to control in the other person and in his environment as well as in himself. Whatever it is the agent wants to control, this element is always of great anxiety to him. Finding out what the agent wants to control in others, in his environment, and in himself are the goals of counter-intelligence. That is, the goal of the rouge agent operative assigned to his watch.

Male and Female Psychopathy

Competition is at the heart of many human behaviors and for males, dominant acts through violence prevail. However, for the female, her anxieties and motivational fears, for the most part, lie outside acts of brute force. Although force may be used by the female, it is for the most part not her greatest strength. Statistics support this. Where as the male seeks to go outside of his personal environment to “conquer and control,” (sometimes through aggression) the female relies more on her ability to coercively control with charm, seduction, and intelligence (subtle acts of passive-aggression). Since, historically speaking, females have been relegated to secondary positions, she has had to learn to carefully use tact and deception in order to provide her the best odds at winning. The female agent, therefore, maybe betters suited for establishing felt security. She is the Trojan horse. A gift to men that may be hiding deep perverse secrets. It is therefore my opinion, female psychopaths seem to use more manipulative, conning, and exploitative tactics that are considered passive-aggressive acts of violence. Females are the nurtures, both born and bred for supporting male egos and providing care to our young. Men, however, are the conquerors. It is for this reason that men’s fear of women have persisted and endured overtime. The female can be the reason for his undoing if he places faith in the wrong female. Much like a female praying mantis, who after copulation bites off her male partners head. It is for this reason, that the use of her sexuality is probably her greatest endowment and her most lethal weapon. Female sexuality is also found to be the very thing feared by some men and some women. Therefore, controlling a female’s sexuality may be a big part of the goals of both the male and female psychopaths alike.

For the female psychopath, controlling the competitors attributes may be of particular interest to them. So not only is the controlling of female sexuality by men an aspect of coercive control, but it is also an aspect of coercive control by the female predator as well.

Gang Related Violence and Intimate Partner Violence

Male jealousy is as often the context for intimidation, isolation, and control as it is for physical abuse. The property interest men have in women gives their jealousy the uniquely morbid or sadistic quality first detailed by British psychiatrist Michael Shepherd. Male controllers turn woman into a possession or thing, as the cause of her depersonalization, a process illustrated in aspects of “marking.” This is often seen in gang related activities of drug sells and prostitution. Tattoos my be worn as “markings” or “identification” aspects to which gang they belong. These two illicit business activities, drug sales and prostitution, often bring in the financial means to support gang members in their enterprise.

Case File Connection
In the case of Andrew Cunanan, Cunanan’s third victim, Lee Miglin and male lover, had his face wrapped in duck tape, similar to the wearing of a rubber mask in acts of sadomasochism. Cunanan then stabbed him more than twenty times with a screwdriver, slit his throat with a hacksaw, then stole his car. This represented an impetus and escalated depersonalization of the victim as covering the face does in acts of sadomaschism. Cunanan saw Miglin as a non-entity or nonliving human. Cunanan was probably denied money or other forms of material wealth by Miglin. If this was so, Miglin’s denial and rejection may have been perceived by Cunanan as a betrayal and which resulted in his bludgeoning death. Cunanan possessed Borderline Personality Disorder.

In similar fashion, being beaten with electromagnetic frequency signals that render a person inoperative, effect cognition and thinking and thwart defensive protective behaviors, can be viewed in terms of psychoanalysis as a form of depersonalization. Some form of betrayal, rejection, denial, separation must have occurred that had been experienced by the “agent” using the electromagnetic frequency stimulation against the target. Causing another person’s morbidity through the use of this electromagnetic “tool” demonstrates a way in which someone can humiliate, isolate, deny, degrade, disrupt and deceive another, perhaps even rendering him or her as a “thing” or “object” no longer deserving of kindness and warmth and kept as a human possession.

Aspects of Trade Craft I Have Personally Experienced:
*Controlling your target through techniques of targeting and grooming behavior (of big interest to those interested in sex based crimes)
*It’s predatory violence (carefully crafted and well-planned mode of attack)
*Motivation may be out of fear of human sexuality or fear of loss of control but could be motivated out of revenge
* The 4 Ds of agent operative targeting is; Deny, Disrupt, Degrade, Deceive
*Coercive Control through electromagnetic frequency as a form of illicit substance used to control the will of another (grooming) and electronic harassment which create disruptions in the online personal life of the target
*Surveillance and Microsurveillance (micromanagment) are also part of the agents operation
*Degradation – establishing moral superiority by degrading and denying self-respect
*Isolation – a segregation of a group or individual from related forms of similar organisms in such a manner as to prevent crossing. (This is primarily done by the female psychopath for impression management and information control)
*Perspecticide – one of the most devastating psychological effects of targeting is to degrade what the person already knows as truth. It can best be described as the incapacity to “know what you know.” This is often done through gaslighting and the telling of lies in combination with mind altering substances (brainwashing). But in more modern times is now being done through electromagnetic frequency signals as a form of convulsive shock therapy.

Craft of Intelligence (a book preview)