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

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

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

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

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

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

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

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

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

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

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

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

Electroejaculation! Are you interested in knowing what it is?

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

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

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

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

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

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

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

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

Source References:

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

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

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

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

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

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

Engle, Gigi. (2019). These E-Stim Sex Toys Zap You With Electricity — and You Might Actually Like It.” www.menshealth.com. Published online January 8, 2019. Accessed online February 12, 2021. https://www.menshealth.com/sex-women/a25799460/e-stim-sex-toys/

Electroejaculation. Wikipedia.org. https://en.wikipedia.org/wiki/Electroejaculation. Accessed online February 12, 2021.

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

https://www.lovehoney.com/bondage/electro-medical-fetish/pain-sensation-play/p/doc-johnson-the-stinger-electro-play-wand/a38583g71097.html

https://www.lovehoney.com/bondage/electro-medical-fetish/electro-sex-toys/p/electrastim-em140-sensavox-power-unit-dual-channel-electrosex-kit/a13006g13042.html

https://www.lovehoney.com/bondage/electro-medical-fetish/electro-sex-toys/p/electrastim-em60-m-flick-electrosex-stimulator-multipack-set/a26592g41294.html

Friedersdorf, Connor. (2013). “The Ethics of Extreme Porn: Is Some Sex Wrong Even Among Consenting Adults?” The Atlantic. May 16, 2013. Accessed February 21, 2021. https://www.theatlantic.com/sexes/archive/2013/05/the-ethics-of-extreme-porn-is-some-sex-wrong-even-among-consenting-adults/275898/

Other sources to consider not cited in the paper:

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

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

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

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

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

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

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

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

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

Sanders, Laura. (2021). Can privacy coexist with technology that reads and changes brain activity? Sciencenews.org. Published online February 11, 2021. Accessed February 11, 2021. https://www.sciencenews.org/article/technology-brain-activity-read-change-thoughts-privacy-ethics?utm_source=email&utm_medium=email&utm_campaign=latest-newsletter-v2&utm_source=Latest_Headlines&utm_medium=email&utm_campaign=Latest_Headlines

Gilbert, Ben. (2021). Elon Musk says Neuralink implanted a chip in a monkey’s brain, and now he can play video games using his mind. Business Insider. MSN.com. Published online February 1, 2021. Accessed February 11, 2021. https://www.msn.com/en-us/news/technology/elon-musk-s-neuralink-implanted-a-chip-into-a-monkey-s-brain-and-now-he-can-play-video-games-using-his-mind/ar-BB1di71k

Elizalde, Elizabeth. (2021). Elon Musk says Neuralink could start implanting chips in human brains ‘later this year’. NYPost.com. Published online February 3, 2021. Accessed February 12, 2021. https://nypost.com/2021/02/03/elon-musk-neuralink-could-start-implanting-brain-chips-later-this-year/

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

WRITTEN BYKaren Barna

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

The Mythical Imaginary of Medusa and the Gender Differences on Murder

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Image of Medusa whose head was severed by Perseus in Greek Mythology. Another interesting point, Perseus is depicted in relief as a young male warrior. Gender differences in U.S. trends of homicide reflect young male attitudes toward women and they are statistically more likely to be violent perpetrators.

December 27, 2020:

As I have been working through my theory on the group phenomenon of electronically Targeted Individuals (TIs) here are some additional thoughts I like to add from my own personal experience with electronic targeting and gang stalking:

With regard to my analysis in saying the psyche of the person doing the electronic targeting possess the knowledge that women fear largeness, that all women are too familiar with this fear and the accompanying degradation and concern with bigness and expansiveness, inspiring feelings of anxious unsettledness in Western culture’s psychodynamic with regard to reactions to female flesh. To say that women fear this image of largeness is to associate fears surrounding the female pregnant body which renders the Object a subordinate, impotent, and effeminate being. One of the most dangerous positions a woman can place herself in is in the position of fecund expectation of childbirth. For it is in this position she becomes dependent with a dependent. This is what made me believe, at first, the perpetrator(s) of the crimes being carried out against me, electronic assaults and electronic targeting, which I was receiving was or is a WOMAN. This psychodynamic is something understood by most female psychoanalysts who study female development. By using electronic torture, the perpetrator projects on to the feared “bad object” the mark of humiliation and repudiation, the large expansive body, rendered and kept humiliated, repudiated, and subordinate to a higher power; a Master with an electronic tether to his Object … Here the perpetrator to the crime can enjoy the sensations phallic enjoyment brings, that is, in the pleasures of watching the growth of expansive largeness, with delight and excitation to the little boy’s links to power and dominance with the phantasy of his hard erect phallus. (see Gates, 2000) But this is Freudian male Oedipal development, not female Oedipal development? How is it then, that it has become reversed in what appears to be a staged re-enactment of a perverse, procreative fantasy of dominant male power?

Although it is by passive-aggressive means the degradation and humiliation of the targeted Object have taken place, aggression is still aggression, and the electromagnetic tether, that is, the electronic device used by the perpetrator must act like a counter-phobic object; a security blanket that protects the perpetrator like a cloak from the anxieties that are produced by the Object being targeted for which the perpetrator(s) fear, envy, hates, repudiates or all of the above (see Winnicott, 1971, Playing and Reality). In the further preponderance of psychoanalytic theory, females have a tendency to employ more logical reasoning and passive-aggressive behavior than men. Men tend to employ more violence in more active, outwardly aggressive outbursts against their targets using brute force, physical prowess, and phallic weaponry. Were women, in this regard, do not. Gender differences in rates of homicide statistically show that men are more likely to be violent perpetrators and women are much less likely to employ violence, but when they do kill, they kill by drowning, poisoning, strangulation, and suffocation (see Fox and Friedel, 2017). These are typically more subtle, passive-aggressive means to kill. But, suffice it to say, the electronic tether (the electronic device that tethers the Object to its “Master” is an extension of the phallus.

It must also be considered that the process of higher education seeks the goal of passive-aggressive problem-solving strategies. That is to say, collegiate or well-educated men employ similar strategies to problem solve in terms of conflict resolution or difference. They will use deductive logic, logical reasoning, and the prowess of advanced communication (language) to problem-solve versus aggressive outbursts of destructive physical action (violence). And since I believe the phenomenon of electronic targeting or the targeted individual (TIs) is a passive-aggressive form of “communication” utilizing language thru the use of advanced technologies, such as remote radio transmitters and other electronic mechanical devices, we could make a comparison between the profiles of the two; the rational world of scientific intellectuals versus the rational world of intelligent serial killers (see Cohn, 1987). So, while I believed at first it might be a woman, it is also likely this person may be male and in possession of a college degree, an advanced college degree with unanalyzed unconscious phantasies regarding their mothers. And so, it is we MUST CONSIDER the perpetrator(s) to these crimes may very well possess advanced technical knowledge in science or medicine, perhaps even a Ph.D. or M.D. This is what makes me believe the group phenomenon of targeted individuals may be part of advanced medical research or part of an experimental program with the US government.

Furthermore, regarding the mythical imaginary, the symbolic registering in the realm of the mythical head of Medusa which was decapitated from the body of the gorgon and used as a weapon until being kept as a souvenir and then placed on the shield of Athena, in comparison to the electronic targeting, the device that is emitting electromagnetic frequency signals from my head, we might use this myth to conclude the possible motive for the torture; a deadly weapon implanted in the head of an individual female rendering “the Medusa head” inoperable of her own volition. What, if anything, and this is purely conjecture, might be kept as a souvenir by the perpetrator? Ultimately, whatever it is, will be kept hidden, a secret by the perpetrator but it could be a photograph, clothing, hair, or some other personal possession of the victim. Or perhaps it is the counter-phobic object; the remote control from which he controls his puppet. This remains to be seen and is not fact, but it is psychoanalytic Truth. This Truth is based on psychoanalytic theory.

In terms of social science and psychology, I think it important to note the way our society socializes young men in the industrial war complex and the effects of individual, unanalyzed, unconscious phantasies towards their mothers, and their fathers, for the purpose of exploiting these men based on their social disadvantages and manipulating their vulnerabilities for the greater purpose of totalitarianism. Placing advanced weaponry in the hands of young men and socializing them into believing that aggressive, violent action is what makes them “men” and while these men see one single catastrophe after another, the wreckage piles up before them. And as this pile of debris grows before their feet, they are left with the memories they can’t unsee. As debris, left in the wake of catastrophe upon catastrophe, grows skyward, it becomes the left-over psychic mess from the winds of a storm we call progress.

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Anselm Kiefer “The Angel of History”at the Israel Museum in Jerusalem

Anselm Kiefer’s sculpting “The Angel of History” inspired by the artwork of Paul Klee’s “Angelus Novus“. The sculpting is of a pile of books on to which the wings of an angel are affixed. The pile of books is tattered and worn as are the wings of the angel. The pile of books symbolizes man’s intellectual works or man’s progress throughout history. On the wall behind the sculpting by Anselm Kiefer’s “The Angel of History” is inscribed the following phrase:

Lnrache der Vogel — Folconelli

Which is German, I think, and translates into English as saying something like “Revenge the Bird“.

According to several experts and philosophers, Paul Klee painted what is imagined to be the Angel of History by many (Angelus Novus). Klee was conscripted into the German forces during World War I and was deeply affected by this. According to Walter Benjamin, who acquired the painting in 1921, whilst fleeing the Nazis in 1940: “… A Klee painting named Angelus Novus shows an angel looking as though he is about to move away from something he is fixedly contemplating. His eyes are staring, his mouth is open, his wings are spread…” Could this have been the connection Walter Benjamin made with the painting? Was it a premonition to the time he would have to depart Nazi Germany?

Angelus Novus shows an apparently aghast angel, eyes glued to an image of despair, stuck in a flying motion neither going forwards nor backward. This painting has been commented on by psychoanalysts, historians, and philosophers. The fact the Angel of History is “stuck in a flying motion neither going forwards or backward” suggests it may be a relic of history, or a “stranded object” stuck in Time, as it is left suspended or “confined” to a particular moment in human history. Not unlike many Nazis following the downfall of the Third Reich.

In studying unconscious fixed phantasies and the work by Eric L. Santner “Stranded Objects: Mourning, Memory and Film in Postwar Germany” many of man’s repetition compulsions repeat themselves throughout history. Conflict, war, destruction, and delusion were the products of World War I and inspire very similar feelings to the tone of Paul Klee’s Angel of History. The human race will be doomed to forever watch as the debris just piles up at its feet unless it is willing to do the work of mourning.

Citations and Sources:

Gates, Katherine. (2000). Deviant Desires: Incredibly strange sex. New York. Juno Books.

Winnicott, D.W. (1971). “The use of the Object and relating through identifications.” In Playing and Reality. Harmondsworth. Penguin, 1980.

James Alan Fox, and PhD Emma E. Fridel. Gender Difference in Patterns of Trends in U.S. Homicide, 1976–2015“. Violence and Gender. Vol. 4, №2. June 1, 2017.

Carol Cohn. Sex and Death in the Rational World of Defence Intellectuals. Signs. Vol. 12, №4. Summer, 1987. Within and Without: Women, Gender, and Theory.

Other Reading Sources to consider:

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

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

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

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

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

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

Michael Foucault (1978). The History of Sexuality. New York. Pantheon Books.

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

Bruno Bettelheim (1954). Symbolic Wounds: Puberty Rites and the Envious Male. Glencoe, Ill. Free Press.

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

Jessica Benjamin. (1995). Like Objects; Love Objects: Essays on Recognition and Sexual Difference. New Haven. Yale University Press.

Juliet Mitchell (2000) Mad Men and Medusas: Reclaiming hysteria. New York. Basic Books.

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

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

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

WRITTEN BYKaren Barna

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

Matricidal Destructiveness and Infantile Anxieties in an Age of Advancing Technological Culture (Final Proof)

King Farouk of Egypt in foreign exile after he was thrown out of power in 1952.
King Farouk of Egypt in foreign exile after he was thrown out of power in 1952.

I cannot even begin to think of a better quotation to open this discussion than from the film “Angels and Demons” when the killer said to Tom Hanks and the female physicist he was with, in the Vatican, that he wasn’t paid to kill them, and so, was going to let them live but if they chose to follow him, well, then that was a different story. He issued the following warning to them before he left:

“Be careful. These are men of God.”

King Farouk of Egypt came to symbolize over-indulgence, in excess, corruption, in-effective weak governance, and kleptocracy as he was perceived as stripe mining the nation’s wealth and leaving the Egyptian people poorer.

In symbolism, his body image is associated with the female pregnant body. Lucy Holmes wrote, “Childbirth is woman’s talisman, manifest and indisputable evidence of female power. The ability to create new life is the earliest and most profound source of power, and we all, men and women, fear it.” (Holmes; 2013) This fear is born out of the paternal superego based in defence protection because of the idealization of the father and of the masculine. It has its origins in the defence against the omnipotent bad mother — omnipotent because she is needed, omnipotent because she is desired, omnipotent because she is identified with, omnipotent because she is hated, omnipotent because she is seen to have murdered the father. (Weiland; 1996)

Nancy J. Chodorow and Adrienne Harris wrote in the foreword of Rosemary Balsam’s work “Women’s Bodies in Psychoanalysis“:

“We are all too familiar with the fear and accompanying degradation of women, the concern with bigness and expansiveness, the anxious unsettledness in cultural and psychoanalytic reactions to female flesh. By contrast, it has been a hallmark of writing about male oedipal development to think of the pleasures of bigness, the delight (and fear) in the boy’s links to power and expansiveness. Balsam asks us to question how these processes get reversed when it comes to the maternal body?” (Balsam, 2012).

In my opinion, because the superego is a paternal superego the female pregnant body represents the void; laziness, weakness, lack of discipline, oppression, subordination, and passivity as its constitution even though it symbolizes the power of female fertility and the power of femininity it is not perceived in this light because of the idealization of the father. In fact, the maternal symbolic order is a far cry from the talisman of male phallic symbolism. A symbol that has been historically represented to display the power of male fertility and the phallus or King was the shape of an obelisk. Long, lithe phallic power that resembles a penis. We can find modern cultural examples of human proclivity towards the male symbolic in the fashion industry. All one has to do is look at the runway model.

In psychoanalysis, we understand the introjection of the female pregnant body as the symbolic for maternity and its healthy introjection allows for little girls the ability to embrace their power and be open to motherhood. We use the perspectives of Sigmund Freud’s Oedipus to explain the little boy moves away from the mother and toward identification with the father’s penis which is a symbol of active, dominant, warrior, protector, and self-disciplined (Freud, 1924). But this move away from mother happens with little girls as well especially through ambivalent attachment or what is known as the ambivalent breast. The ambivalent breast is characterized as a breast that is frustrating and if the ambivalent breast surpasses the frustration tolerance of the infant then a sudden violent, traumatic rupture with mother is theorized to occur (Jacobs, 2007; Klein, 1946). Female attacks on the female body permeate modern culture. Anorexia nervosa, bulimia, cosmetic plastic surgery; breast enlargements, breasts reduction, noses, thighs and bellies are modified to achieve some ideal of beauty. “The concept of “beauty” lives deep in the psyche, where sexuality mingles with self-esteem. Fashion insists that beauty can be bestowed from the outside. It is essentially visual; all the other senses, smell, taste, touch and sound, that make a woman erotic, are effectively cancelled out … What is deeply, essentially feminine — the life in a woman’s expression, the feel of her flesh, the transformations of childbirth and menopause, are reclassified as ugly or diseased. Fat and aging are transformed into conditions that must be altered by beauty products [and by advances in technology] (Wolf, 2002; Holmes, 2013).” But the attacks don’t just stop at the plastic surgeon’s office. Attacks against the female body have been pervasive throughout modern Western culture which will be described in the section on femininities and masculinities, and attacks have been carried out by both men and women alike. The weaponizing of technology in the form of electronic radio frequency assaults, remotes that control biological implants, the use of cell phone technology, global positioning systems, and the advent of electronic weapons of war has opened the door for a new age of matricidal destructiveness and war on crime. Through what Freud called the Electra complex and penis envy little girls can also experience a sudden violent, traumatic rupture/loss and separation from the mother as well due to this ambivalence and hints to this matricidal destructiveness can be seen in the disorders of anorexia and bulimia (Freud, 1905; Freud, 1925; Freud, 1931; Freud, 1932). As a result, some little girls strongly identify with their fathers and if the rupture against the mother is a complete foreclosure, homosexuality (lesbianism) can develop or a disturbed personality in paranoid fear of castrating, not only maternal Objects but also paternal Objects, in the little girl’s object-relational world (Jacobs, 2007; Klein, 1946; Klein, 1964). It is for this reason personality disorders are closely studied alongside sexual orientation and gender issues.

Julia Kristeva felt the separation from the mother was such a complex issue that if separation didn’t happen in the correct way abnormal psychological development could ensue. Kristeva felt matricide is our psychic necessity if individuation is to occur in the establishment of our own unique identities (Kristeva, 1989). Lacan believed the violent rupture from the maternal order is necessary for the establishment of the symbolic order or patriarchy. This may be true if we are speaking in terms of the “traditional” symbolic order of feminine and masculine, but as you know there are peculiarities to consider, anomalies that do not fit “traditional” gender relations or “normal” personality growth.

Julia Kristeva wrote poetically when she wrote in her work ‘Stabat Mater’ the following:

“For more than a century now, our culture has faced the urgent need to reformulate its representations of and hate, inherited from Plato’s Symposium, the troubadours, and Our Lady, in order to deal with the relationship of one woman to another. Here again, maternity points the way to a possible solution: a woman rarely, I do not say never, experiences passion — love or hate — for another woman, without at some point taking the place of her own mother — without becoming a mother herself and, even more importantly, without undergoing the lengthy process of learning to differentiate herself from her daughter, her simulacrum, whose presence she is forced to confront (Walker, 1998).”

What is missing from Freudian analysis and ‘Dissolution of the Oedipus Complex‘ is the possibility that some individuals do not experience a violent rupture, they experience a gradual working through of the loss and separation from a mother who makes them feel secure which can be explained by attachment theory (Wallin, 2007; Main, 1995; Klein, 1959). The violent rupture seems to occur as a result of the ambivalent breast and not a result of secure attachment. As a result, depending on the specifics of each individual’s development, the rise of unique psychic growth patterns due to a diversity of maternal psychic conflicts and/or foreclosures occur thus creating troubled personalities first observed by Freud and known as ‘Fort-da’ or the compulsion to repeat and the child’s use of objects as mastery over his/her reality (Freud, 1920; Benvenuto and Kennedy, 1986; Knafo and Feiner, 2006; Weiland, 1996, Winnicott, 1971). Juliette Mitchell described in her work, Madmen and Medusas: Reclaiming hysteria, that attachment can be undone through the onset of difficult and frustrating environments as we have seen in such cases of the side-effects of war, and so, we can see how trauma can affect a person’s attachment, undoing or disturbing it through manipulative, destructive, infantile acts that inflict trauma in the minds of an Object by a “Master“, and is observed in cases utilizing modern advanced technological culture (i.e., electronic weapons, cyber misbehavior, and global positioning systems, etc.) to manufacture a particular reality (Mitchell, 2000; The United States Attorney’s Bulletin, U.S. Department of Justice, May 2016).

“Subjection is defined as the act or fact of being subjected, as under a monarch or other sovereign or superior power; the state of being subject to, or under the dominion of another; hence general subordination.” ~Oxford English Dictionary.

In the case of one Targeted Individual (TIs) the simultaneous use of cell phone/computer blocking technology to frustrate the Object, and then, at the same time deliver electro-convulsive shock therapy to sedate the frustrated Object is on par with the Nazi Holocaust medical experiments. The Operator/Controller (i.e., the “Master“) is the Dr. Mendel of Jewish extermination practices! (Perper and Cina; 2010). In addition, regarding this one particular case of a Targeted Individual, receiving unexpected, unannounced, and un-consented electronic assaults to her body in the middle of the night was part of the torture and abuse. At approximately 3:45 AM in the morning, the victim is reported as being awakened by the turning on of an electromagnetic field (RF) and then receiving electro-convulsive shock stimulation to the brain. These are but only two accounts of the torture and abuse the victim has received at the hands of some unknown assailant (see Butler, 1997). We can make a comparison between Targeted Individuals (TIs) suffering electronic assaults with the grooming and targeting practices used by sexual predators on college campuses. One facet of sexual predation on college campuses is the expressed behavior by those individuals interested in preying on others to meet their own sexual needs and/or exert a sense of power and control through sexual assault and rape. Predators use coercion and grooming behaviors to lower the defenses of the target and increase their vulnerability to sexual violence. Predators seek to lessen a victim’s ability to advocate for personal safety and disempower them from bringing concerns forward to authorities. These behaviors also occur in social settings where the targets are softened through environmental factors such as unrestricted access to mass quantities of alcohol, parties with limited exits or lacking quiet, safe places to check in with supportive friends, and the saturation of misogynistic or sexually charged posters, music, or visual displays (Van Brunt, Murphy, Pescara-Kovach, and Crance, 2019). One of the aspects to one individual’s account of targeting through electronic assault was the ability, through remote radio frequency control, to lower the conscious awareness of the individual in lieu of alcohol or sedating drugs. This capability opened up access to the victim so that the predator(s) could victimize the target. It also allowed analysts to point to Winnicott’s theory (1971) theorizing an important aspect of object relations was the survival of the object, and by survival, we mean the object doesn’t retaliate.

It is important that we realize the internal struggle of men exists on both an individual level as well as a cultural level. So, I want to include a passage from Christina Weiland’s paper, ‘Matricide and Destructiveness: Infantile Anxieties and Technological Culture‘ which was published in the British Journal of Psychology in 1996:

“It is a truism to say that all our patients are engaged in an internal struggle with their objects, especially the mother. This struggle, hidden for some, open for others, seems to underlie the human condition. In this sense it constitutes a fundamental human problem — the solution to which is both an individual and a cultural one. This fundamental human condition has to do with an inadequate separation from the maternal object and the need to separate and individuate. Culture, as a space where the working through of fundamental human problems takes place, constitutes a container; culture, as an ideal and a prohibition, constitutes part of the superego. For the individual the solution to any particular psychic problem will depend on both his/her object relations as well as the cultural space. So, when I refer to matricide I do so on both levels — the individual and the cultural (Weiland, 1996).”

The Differences Between the Genders Regarding the Introjection of the Mother

At this point in the paper, I would like to discuss the psychic fear of becoming the “maternal imago” both in the female psyche (Holmes, 2008; Balsam, 2012) and the male psyche (Freud, 1924; Chodorow, 2012). How the female pregnant body can be perceived as “humiliating” because it represents effectual leadership/governance, over-indulgence, subordination to a higher power, oppressed, weak, diseased, undisciplined, and the “feminine little girl” who lacks a penis. For women who have incorporated a paternal superego, void of a positive female pregnant body experience will, in all likelihood, reject maternity and repudiate motherhood for the repressive, humiliating symbol it represents to her ego (Balsam, 1986; Walker, 1998; Holmes, 2013; Kristeva; 1977). And how so, too, the overweight, fat, ineffectual male paternal body can be used, at least in an imaginary sense, to fill this same symbolic mythical imaginary as the “weak little girl“. Something we will come to realize as one of the fault lines and fragilities of man’s narcissistic ego in the formation of the ego Ideal; that is, modern, dominant, phallic ego’s insistence on “not being the mother.” Either way, because the ego is first and foremost a bodily ego, no one wants to be symbolized as a “King Farouk” (i.e., over-indulgent, in excess, ineffectual leader, passive and weak “little girl“, subordinate to a higher power (in Farouk’s case, he was subordinate to the British monarch). These are the psychic roots of not only the establishment of dominant male patriarchy and the weapon welding warriors of the industrial war complex but, according to the Freudian theory of ‘Fort-da‘, the compulsion to repeat, they also find their roots in, and are tied to, acts of sexual sadism, the anal sadistic universe, practices in BDSM, and other forms of sexual deviance like homosexuality as well as personality and psychiatric disorders such as Paranoid Personality Disorder (PPD), anorexia and bulimia (see Chasseguet-Smirgel, 1984).

So first let’s discuss the female psyche with its introjection of the maternal imago. “Femininity, with all its complexities, has been explained by the fact that in this world, woman functions as the deficient “Other” (de Beauvoir, 1952). Monotheism has also reinforced this unconscious hidden hostility toward the mother by praising “God the Father,” thereby obliterating the paternal couple. “Monotheism was praised by Freud, among others, for representing the abstract principle over the concrete. This has been taken, since the establishment of Christianity, as a sign of intellectual and spiritual superiority of Western culture over other cultures. The violence and destructiveness involved in the establishment of this principle have been hidden in the unconscious only to erupt from time to time in unspeakable fits of destructive frenzy (Weiland, 1996).” And herein lies the charlatan act, the lie, the fraud carried out by doctors, scientists and those interested in knowing, and showing, how advancing technological culture can work for the dominant orders by manufacturing a false reality through the compulsion to repeat via manipulations thru advancing modern technological culture (electronic weapons, telemetry, media) and advances in modern medicine (human, inhumane, unethical experiments, biological implants that respond to electromagnetic frequency).

But let us continue our discussion of female development and the female psyche with its introjection of the maternal imago. For the most part, girls do not define themselves in terms of the renunciation of pre-Oedipal relational modes to the extent that boys do, so regression to these modes feel less threatening to women than to men. I say “for the most part” because there are a small group of women who do kill. “Most girls, as a result, remain in a bisexual triangle throughout childhood and puberty — and though they usually make a sexual resolution in favor of men, they retain an internal emotional triangle throughout life (Holmes, 2008).” Except where there is a complete foreclosure on the maternal order and one where the little girl chooses women over men as a sexual partner resulting from the over frustration of the ambivalent breast (see Klein, 1946, Some Notes on Some Schizoid Mechanisms). It is also interesting to note, Chodorow described penis envy as “the symbolic expression of the wish to detach from the mother and become autonomous rather than as a wish to be a man. A daughter does not have the different and desirable penis the son possesses to oppose maternal omnipotence, and she sees the father’s penis as a symbol of independence and separateness [from an otherwise over-controlling phallic] mother.” Chodorow saw Freud’s notion that there is only one genital which people either have or are missing as a way the child defends himself psychologically against the overwhelming importance of its early mother image (Chodorow, 1978). It is here that Kristeva’s comment that “matricide is our vital necessity” can be reinforced because it is seen as a way for the girl child to achieve individuation, autonomy, and dominance against the oppressive psychic forces of maternal omnipotence. It’s a psychic defence against the maternal order. It can be theorized, based on this psychoanalytic information, that most women do not seek a creative perversion to defend against these psychic forces, but that a small percent of women do, and here is where we can begin to discuss diverse outcomes like lesbian homosexuality, personality disorders like PPD, and other psychiatric disorders resulting from a complete foreclosure of the maternal object (anorexia and bulimia).

Secondly, the development of masculine male identity is a little different, but when contemplated upon, you begin to see how the two are connected, and so, how the two share similarities to the same psychic conflict, although, for the most part, the two genders express these conflicts differently. Freud described the little boy’s move away from the mother, in identification with the father, as the beginnings of the ‘Dissolution of the Oedipus Complex.’ “What follows the dissolution of the Oedipus complex is not the establishment of a parental couple but, on the contrary, its destruction. What follows is an idealized/castrating father ruling over a desexualized ego and a repressed maternal world. Ernest Jones, in opposition to Freud, saw the phallic phase as following the Oedipus complex (1927). He maintained that to save his penis the boy gives up mother and substitutes her by his penis. In this reading of the outcome of the Oedipus complex masculine narcissism incorporated in the penis replaces the longing for mother and the accompanying dread of castration. Whichever way we read it; however, the castration complex is central to the outcome of the Oedipus complex (Freud, 1924; Jones, 1927; Weiland, 1996).”

Chodorow on the other hand in ‘Hate, Humiliation, and Masculinity,‘ studies the psychodynamics of violence in modern Western culture. She writes there are two points of diversion in men with regard to how they handle the introjection of mother and this is represented in the separation and loss of mother regarding the little boy’s masculinity. She writes, “The sense of gender in this context comes in only secondarily, at the language of ethnic or religious hatred and is often cast in gendered and sexualized terms (Chodorow, 2012).” That is to say, this supports the notion of an ever-present “cultural hatred” towards women. And here it is interesting to see how the infantile anxieties in dominant male patriarchy, one with access to an advancing technological culture are playing out with regard to a number of cyber violations and this includes the electronically “targeted individual” (TIs) suffering “electronic assaults” (EAs).

With that said, the first fracture in the fragilities and fault lines of masculinity within an advancing technological culture is the paranoid-schizoid splitting that results from felt threats to the self, and humiliation that reacts to narcissistic injury, and these felt threats and humiliations are experienced by humanity in general (see Klein, 1946). National and religious ethnicity of peoplehood are experienced psychodynamically as a “cultural selfhood,” and one where threats to such identities are experienced as threats to the cultural-national self. I’ll come back to this discussion with an explanation of a “technological culture of selfhood” in just a moment, and this applies to both men and women alike. However, it is only a small group of women who carry out masculine defence mechanisms against Objects in their relational world through violent retaliation and physical violence (James Alan Fox, and Emma E. Fridel, 2017). Chodorow writes:

“This first psychic fault line of masculinity involves gender and selfhood in relation to women and femininity. Men’s relationships to women, forged originally in the relationships to the mother, bring up a range of threats to masculinity and the male sense of self — especially fears of dependency, abandonment, and loss of self, as well as an intolerance and fear of women’s sexuality. This negotiation of maleness in relation to the mother — masculinity as developmentally not-female and not subordinate to women — is one component of masculinity [my bold, italics and underline added]. Masculinity, here, has to do, fundamentally, with not being a woman or dependent upon a woman. Freud, Horney, Stoller and many psychoanalytic feminists have shown how the repudiation of women and fears of feminization, beginning with the threat of humiliating inadequacy vis-a-vis the powerful mother, are developmentally fundamental to masculinity and tied to the male sense of self (Freud, 1924; Horney, 1932; Stoller, 1965) …

Because of this developmental context, issues of selfhood as well as of gender tend to differentiate men from women, such that the male’s sense of self may typically be more defensive and in need of protecting its boundaries than the female’s typical sense of self. Masculinity thus defines itself not only as not-femininity and not-mother, in a way that femininity is not cast primarily as not-masculinity or not-father. In addition, seeing the self as not the other, defining the self in opposition to the other, does not seem generally as important to women as to men, nor does merging seem as threatening (see Chodorow, 1978, 1979, 2012).”

Chodorow further writes, “the second psychic fault line of masculinity has to do with the superordinate-subordinate, male-to-male relationship is not reducible to male-to-female. We can find a mythical developmental representation of this dilemma of humiliation and subordination to another man, but it is not Oedipus. (Chodorow, 212).” Here is where I feel she is wrong since a small group of women, like men, employ the same psychic fault line of masculinity thereby allowing for the possibility of male-to-female, female-to-female, and also female-to-male superordinate-to-subordinate object relations. The reason for this failure is attributed to the fact psychoanalysts can’t find a “mythical developmental” representation with which to resolve this dilemma of hate, humiliation, and subordination in terms of male-to-female, female-to-female, female-to-male. Although statistically, we know it occurs (see James Alan Fox, and Emma E. Fridel, 2017). Here Chodorow suggests that if we are interested in myths that capture the inevitable challenges, anxieties, and conflicts of two generations, two genders, power and powerlessness, and desire and its limits, then the story of Persephone in mythical development is more accurate for girls. But in terms of the mythical development to explain male-to-male, superordinate-subordinate object relations it is the “Achilles complex” found in the Iliad by Homer.

In order to capture the intense and driven power in male psychology of male-to-male/superordinate-subordinate conflict, the core development and psychodynamic narrative come from Homer in the Iliad. In this account, Achilles is a junior man, powerless, humiliated, and taunted by Agamemnon, a senior man who already has a wife and children. On a whim, to feed his own narcissism and to humiliate and taunt this challenging young warrior, Agamemnon takes away Achilles’ prize, Briseis, a woman of Achilles’, not of Agamemnon’s generation. In Achilles’ sulking retreat bred of humiliation, Achilles does not care if the entire war is lost. There is a woman involved here, certainly — Briseis (and earlier in the narrative, Agamemnon has sacrificed his daughter Iphigenia, who had been promised to Achilles) — but the attachment to her seems minor compared to Achilles’ passion about the affront dished out to him by Agamemnon.

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

In terms of the “technological culture of selfhood“, of which I spoke earlier, in an advancing technological culture, it is technology then that becomes the avenue with which the establishment of a masculine sense of selfhood (identity) is attained. Especially when we think about how “technology has its roots in the use of the object and in object mastery (Weiland, 1996).” The use of the object is, as we know from Winnicott, ruthless and only eventually, with the survival of the mother and with the emergence of externality, will the child develop ‘concern‘ and the ability to ‘make reparation‘. But what if reparation is not possible because the mother has not survived, or even worse because the mother has been murdered (Weiland, 1996)?

Since the “technological culture of selfhood” becomes an integral part of advancing technological culture, and part of a technological culture is Object mastery, technology becomes the avenue with which men seek to vindicate their injured narcissistic ego against the “Achilles complex”. And herein lies the charlatan act, the lie, the fraud carried out by doctors, scientists, and those interested in how advancing technological culture can be employed to work for the dominant order by the mere sleight of hand in manufacturing a false reality through the manipulations of advancing modern technology and advances in modern medicine against the affronted “bad objects.” And here I am speaking of electronically targeted individuals (TIs) and electronic assaults (EAs). And since Western culture, as well as the individual, is interested in how advancing technological culture can be employed to work for their benefit by the mere sleight of hand (creations of illusions based in delusions) we are witnessing the manufacturing of false reality through the manipulations of advancing technology and advances in modern medicine against the affronted “bad objects.” Do we not hear a hint towards Klein’s “bad object”, and now the bad object has become the frustrating ambivalent father whose lack of concern for the son becomes the roots with which we explain the psychodynamics of male-patterned violence? Does this not accurately describe the events of January 6, 2021 when an angry mob of people stormed the US Capitol? And so, too, does this psychodynamic of violence not play out in the female psyche as well?

Chodorow writes:

“On the ground, my own historical reading is that both components of masculinity fuse in the Holocaust and in other genocides, where ethnic cleansing often includes the mass rape of women and the murder of helpless old men and boys, in the sexual humiliation and torture of men as well as women by right-wing dictatorships, and in those Islamic countries that restrict and terrorize women and punish severely those who violate sexual codes. Male sexual terrorism against women and men express ethnic, religious, and state power in reaction to national and ethnic humiliations through gendered and sexual psychic lenses …

We find similar dynamics in homophobia, which is often latent in terrorist ideology and direct in the torture and murder of gays, both in the United States and as we find homosexuality proscribed and brutally punished in other countries. In this context, homosexuality is figured both as submissiveness to other men and as challenging the male-to-female divide, making some men feminine [as I have theorized in the opening with the fear surrounding the symbolic imaginary of the female maternal body]. The particular dynamics that lead to homophobic violence are, of course, complex and varied, but I think it is worth stressing the regressive pull toward and fear of old libidinal and identificatory positions — in the case of men, schematically, to attachment to father and to a terrifying identification or fusion with mother (Chodorow, 2012).”

It is important to say that there is a small category of men who are turned into the submissive Object by their dominant abusive female spouses. Although domestic violence (DV) and intimate partner violence (IPV) are acts carried out primarily by men against women, there are a small number of women who have been labeled “Deadly Women” because of the violence they employ with others. These women abuse their male spouses as well as others, both male or female, who stand in their way.

How the psychodynamics of violence are diffused in acts of sexual deviance

Body expansion, BE and B2E, fantasies are tied to these same roots of hostility toward the maternal/female body. Instead of binding the body with rope, tape, or some other ligature, this form of BDSM binds the body with its own flesh or a flesh substitute which is usually represented as a rubber inflatable suit (Gates, 2000). These psychic fantasies, when primarily used against females, may hint towards the complexity surrounding the introjection of mother and the absence of a normal Oedipal growth pattern, lacking a gradual working through of the loss and separation of mother that Kristeva speaks of and which I referenced early in this paper (Kristeva, 1989). We can certainly make a connection here to Winnicott’s theory (1971) on object mastery:

“At this point of development that is under survey the subject is creating the object in the sense of finding externality itself, and it has to be added that this experience depends on the object’s capacity to survive.” (It is important that ‘survive’, in this context, means ‘not retaliate’.)

The maternal body introjected into the psyche when a sudden, violent, traumatic rupture occurs can develop into Freud’s Ego Ideal, that is, the narcissistic idealization of the paternal image born of the powerful father in the exaltation of the psychic murder of the mother. Weiland writes:

“Irigaray describes Clytemnestra’s murder as the archaic murder of the mother that established the right of the father. Aeschylus’ trilogy, The Oresteia, portrays the murder of Agamemnon by his wife Clytemnestra and, subsequently, the murder of Clytemnestra, together with her lover Aegisthus, by their son Orestes. After the murder Orestes is persecuted by the Furies, maternal goddesses that seek revenge for the murder of the mother, and by Clytemnestra’s ghost. Exhausted he arrives in Athens and takes refuge in Athena’s temple. In the final part of the Oresteia Orestes is tried by the Athenian High Court presided over by Athena, with Apollo taking Orestes’ defence. In this trial Apollo argues that the murder of Agamemnon by Clytemnestra is a bigger crime than the murder of Clytemnestra by her son Orestes because the child does not belong to mother but to father. Orestes’ duty was, therefore, to avenge his father’s death by murdering his mother. In Athena’s casting vote that declares Orestes innocent we have the final dictum that the child belongs to father, not to mother, and in Apollo’s passionate defence of Orestes we have the birth of the paternal superego. The paternal principle having thus been established, Orestes is exonerated and the Furies are rendered harmless — they are indeed invited to make Athens their residence and are offered a cavern on the Acropolis” (Weiland, 1996).

Weiland further writes:

Technology is, of course, linked to the use of the object. As such it partakes in the struggle for the establishment of externality and involves attacks on the object, as well as the search for an object which, unlike the murdered mother, would survive the attacks. To the extent to which concern has not been established technology is ruthless. To the extent to which externality has not been established technology is a narcissistic extension of the self that relates more to faeces than to baby” (Weiland, 1996).

So, the introjection of mother as the “bad object” is a predominant theme that holds true for both little boys and little girls. But what happens when an adult bisexual female Object who, forced through electromagnetic frequency assaults and manipulations, that is clandestine, surreptitious electronic assaults and electronic attacks against the body via an electromagnetic tether is made to give up her paternal superego defence; active workouts and weight lifting which act as a psychic defence AGAINST her internalized maternal bad object, and instead is abused through forced sedation/stimulation via an electromagnetic tether? Do we not have an unknown dominant phallic ego abusing a female bisexual subordinate Object into further subordination through the “silencing and muting her sexuality” (Walker, 1998)? We can read the silence to this act of matricidal destruction by its projection onto the hated Object the repudiated cultural symbolic of the maternal body. Through electromagnetic manipulations, the “bad object” is destroyed and replaced with the repudiated cultural symbolic of the maternal body. This is exactly the matricidal destructiveness born out of infantile anxieties in an age of advancing technological culture! Let me reiterate, since the “technological culture of selfhood” becomes an integral part of advancing technological cultural, and part of a technological culture is Object mastery, technology becomes the avenue with which men (and women) seek to vindicate their injured narcissistic egos against the “Achilles complex”. And herein lies the charlatan act, the lie, the fraud carried out by doctors, scientists, and those interested in how advancing technological culture can be used to work for the dominant order by the mere sleight of hand in manufacturing a false reality through the manipulations of reality using advances in modern technology and advances in modern medicine against the affronted bad objects. And since Western culture, as well as the individual, is interested in how advancing technological culture can be employed to work for their benefit by the mere sleight of hand creating an illusion based in a delusion, the manufacturing of a false reality through advances in modern technological culture and medicine becomes the narcissistic ego’s solution in defence against their affronted bad objects. This is how the masculine ego shores up its wounded identity when there has been a psychical defeat. Do we not see Western cultures “Fort-da”; its compulsion to repeat by creating an illusion based in a delusion? Do we not hear a hint toward Klein’s “bad breast/object“, except the bad object can be worked out as belonging to both the frustrating ambivalent breast of the mother with a lack of concern for the infant and the frustrating ambivalent father whose lack of concern for the son becomes the roots with which we explain the psychodynamics of male-patterned violence? Were these not what the Witch Trials were all about (Hill, 1995)? The Oresteian myth stands, next to the Oedipus myth, as does Homer’s Iliad with its “Achilles complex” as central Greek myths that express both a psychical and a cultural problem. They both can be used as tools to explain the psychodynamics of violence for both men and women because both men and women are raised by two gendered Objectsone paternal and one maternalThey, therefore, introject both objects in a variety of diverse way but always in some meaningful way, and since The Oresteia portrays vividly the violent event that brings about the death of the early powerful mother as well as the need for defence against the internal persecutors that such an attack on mother produces we can use them side-by-side along with the “Achilles complex” to help explain Western cultures phenomenon of violence and the electronically targeted individual.

Manufacturing the Monster

Weiland is most certainly correct to compare modern advancing technology to Mary Shelley’s Frankenstein as it portrays phallic omnipotence in the manufacturing of a monster in the image of the self. The manufacturing of a monster with an observable lack of concern for those involved. Like technology, Frankenstein’s monster was not a monster to start, but as the monster absorbs the projections of those with whom he is confronted he evolves. Technology, like Frankenstein’s monster, has become “the thing” that cannot feel empathy, concern, or pity for those that use it. Like money, it has become a vehicle for which men assuage their fears and mount their hopes for the future, for something better. Hopefully a better life. But like Dr. Frankenstein, technology cannot fill the empty void; the fracture in the soul of man. It becomes the band-aid for a wound that is too deep to fix without the work of mourning.

While writing this paper, the events in U.S. News on January 5 and January 6, 2021, transpired. First, on January 5, some unknown person hacked a “secure” radio frequency and several New York air traffic controllers heard an automated message “We are going to fly a plane into the Capitol on Wednesday. Soleimani’s death will be avenged.” Then on January 6, a large group of protesters dressed like Trump supports stormed the US Capitol, breaking through barricades, smashing the Capitol’s windows, and mounting a revolt inside the state complex against the election of Joe Biden. I like to quote Adrienne Harris:

“Whether as a bludgeoning force or a subtle glance, “History comes to us,’ in the neo liberal state, as in the totalitarian. Intimacy is the contradictory site of freedom and regulation. Intimate life, particularly the intimate life of the body, of gendered experience, and of sexuality, however delicate, sensually rich, secretive, archaic, or primitive, is always already infused by regulation, by violence, and by power (Harris; 2017).”

Harris’ said one of her tasks in writing ‘Intimacy: The tank in the bedroom‘ was to speak about intimacies’ ties to and dependency on social and historic forces. I see it as my task to talk about the manufacturing of ‘monsters’ through the very same forces and the last four years of US politics and news seemed to be focused on just that, manufacturing the ‘monster’. For one might say, that like Shelley’s Frankenstein, the monster that stormed the US Capitol on January 6, 2021, was a projection of Donald Trump’s own creation. And what further complicates these manipulations by political leaders are the actions by other players, who, with the interest to further manipulate the press, employ tactics known as ‘spin’. I believe this is what Russia-Gate was about in the Facebook conspiracy that sought to create ‘spin’ surrounding a US president and a Russian leader. This tactic allowed for ‘kick-back’ to be analyzed. These manipulations further exacerbate the problem that creates distortions, delusions, and illusions. Much like the manipulations of reality through the use of advancing technology and advancing medical technology to create a false reality with regard to the Targeted Individual (TIs) suffering electronic assaults (EAs). These actions are the result of matricidal drives which display a lack of ‘concern‘ and ‘reparation‘ toward objects which are hidden unanalyzed, unconscious fantasy in the psyche of men because there has been no working through mourning the loss and separation and rupture with the mother (see Winnicott, 1971, Playing and Reality). And because the act of targeting certain individuals with electronic assault is part of “manufacturing the enemy“, (i.e., manufacturing ‘the monster‘) that is based on the sleight hand of an illusionist creating a mythical evil rooted indifference, we can understand these events for what they represent. The manufacturing of ‘Evil’.

______________________________________________________________

Sources:

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

Benvenuto, Bice and Kennedy, Roger. “Psychosis” in The Works of Jacques Lacan: An Introduction. London. Free Associated Books. (1986).

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

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

Chodorow, Nancy J. (1978). The Reproduction of Mothering: Psychoanalysis and the Sociology of Gender. Berkeley. University of California Press.

Chodorow, Nancy J. (1979). Gender, relation and difference in psychoanalytic perspective. In Feminism and psychoanalytic theory. (pp. 99–113). New Haven, CT. Yale University Press, 1989.

Chodorow, Nancy J. (2012). Individualizing Gender and Sexuality: Theory and Practice. Part of the Relational Perspective Book Series, Volume 53. New York. Routledge: Taylor & Francis. pp. 121–136.

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

Fox, James Alan and Fridel Phd., Emma E. ‘Gender Differences in Patterns and Trends in U.S. Homicide, 1976–2015′. Violence and Gender. Vol. 4, №2. June 1 2017.

Freud, Sigmund. (1905). “Three essays on the theory of sexuality.” Standard Edition, Volume 7. London. Hogarth Press.

Freud, Sigmund. (1920) Beyond the Pleasure Principle. Translation by J. Strachey. London. W.W. Norton, 1961.

Freud, Sigmund. (1924). “The dissolution of the Oedipus complex.” Standard Edition. Volume 19. London. Hogarth Press.

Freud, Sigmund. (1925). “Some psychical consequences of the anatomical distinction between the sexes.” Standard Edition, Volume 19. London. Hogarth Press.

Freud, Sigmund. (1931). “Female Sexuality.” Standard Edition, Volume 21. London. Hogarth Press.

Freud, Sigmund (1932). “Femininity.” Standard Edition, Volume 22. London. Hogarth Press.

Gates, Katherine. (2000). Deviant Desires: Incredibly strange sex. New York. Juno Books.

Harris, Adrienne. ‘Intimacy: The tank in the bedroom.’ The International Journal of Psychoanalysis. Volume 98, Issue 3, June 2017. pp 585–960.

Hill, Frances. (1995). A Delusion of Satan: The full story of the Salem Witch Trials. Cambridge, MA. Da Capo Press.

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

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

Horney, Karen. (1932). The dread of woman. In Feminine psychology (pp. 133–146). New York. Norton, 1967.

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

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

Klein, Melanie. (1946). ‘Some Notes on Some Schizoid Mechanisms’. In Envy and Gratitude and Other Works: 1946–1963. London. Virago, 1988. Retrieved online January 7, 2021. https://tcf-website-media-library.s3.eu-west-2.amazonaws.com/wp-content/uploads/2020/09/25114704/Klein-M-1946-Notes-on-Some-Schizoid-Mechanisms.-In-Envy-and-Gratitude-and-Other-Works.-Delta-Books-1975.pdf

Klien, Melanie. Envy and Gratitude and Other Works: 1946–1963. London. Virago, 1988.

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

Klein, Melanie and Riviera, J. (1964). Love, Hate, and Reparation. New York. W.W. Norton.

Klein, Melanie. The Psychoanalysis of Children. London. Vintage, 1997.

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

Kristeva, Julia. ‘Stabat Mater’, translation by Arthur Goldhammer in The Female Body in Western Culture: Contemporary Perspectives, Susan Rubin Suleiman ed. (Cambridge, MA: Harvard University Press, 1986, pp. 99–118). Also in Tales of Love translation by Leon S. Roudiez (New York: Columbia University Press, 1987, pp. 234–63). Originally published as Histoires d’amour (Paris: Denoel, 1983). “Stabat Mater” first published in Herethique de l’amour”, Tel Quel 74 (Winter) 1977.

Kristeva, Julia. (1989). Black Sun. New York. Columbia University Press.

Main, Mary. (1995). “Attachment: Overview, with implications for clinical work.” In S. Goldberg, R. Muir, & J. Kerr (Ed’s.), Attachment theory: Social, development and clinical perspective (pp. 407–474). Hillsdale, NJ. Analytic Press.

Mitchell, Juliette. (2000). Madmen and Medusa’s: Reclaiming hysteria. New York. Basic Books.

Perper, Joshua A. and Cina, Stephen J. (2010). When Doctors Kill: Who, Why, and How. New York. Copernicus Books. The authors wrote the following quotation for the opening of their book and its reference to “God” in a nod to the scientist and medical doctor but not in a good sense: “I am God, your Physician” (Ex. 15:26). The prophets also acknowledge God as a Healer and Jeremiah stated: “Heal us, and we will be healed” (from the blessing for healing, Jeremiah 17:14). Throughout the Torah, God is imbued with great healing powers. It is no wonder that it is written, “The Lord giveth, the Lord taketh away” when it comes to health, wealth, and life itself.”

Stoller, R. (1965). The sense of maleness. In Psychoanalytic Quarterly, 34, 207–218.

The United States Attorney’s Bulletin. U.S. Department of Justice. Cyber Misbehavior. Vol. 64, №3, May 2016. Retrieved online January 6, 2021. https://www.justice.gov/usao/file/851856/download

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

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

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

Weiland, Christina. (1996). ‘Matricide and Destructiveness: Infantile Anxieties and Technological Culture.’ British Journal of Psychotherapy 12, №3; 300–313.

Winnicott, D.W. (1971). “The use of the Object and relating through identifications.” In Playing and Reality. Harmondsworth. Penguin, 1980.

Wolf, Naomi. (2002). The Beauty Myth. New York. Harper Collins.

WRITTEN BYKaren Barna

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

Matricidal Destructiveness and Infantile Anxieties in an Age of Advancing Technological Culture (Final Draft Version)

King Farouk of Egypt in foreign exile after he was thrown out of power in 1952.  

by Karen Barna  

I cannot even begin to think of a better quotation to open this discussion than from the film “Angels and Demons” when the killer said to Tom Hanks and the female physicist he was with, in the Vatican, that he wasn’t paid to kill them, and so, was going to let them live but if they chose to follow him, well, then that was a different story. He issued the following warning to them before he left:  

“Be careful. These are men of God.”  

King Farouk of Egypt came to symbolize over-indulgence, in excess, corruption, in-effective weak governance, and kleptocracy as he was perceived as stripe mining the nation’s wealth and leaving the Egyptian people poorer.  

In symbolism, his body image is associated with the female pregnant body. Lucy Holmes wrote, “Childbirth is woman’s talisman, manifest and indisputable evidence of female power. The ability to create new life is the earliest and most profound source of power, and we all, men and women, fear it.” (Holmes; 2013) This fear is born out of the paternal superego based in defence protection because the idealization of the father and of the masculine. It has its origins in the defence against the omnipotent bad mother – omnipotent because she is needed, omnipotent because she is desired, omnipotent because she is identified with, omnipotent because she is hated, omnipotent because she is seen to have murdered the father. (Weiland; 1996)  

Nancy J. Chodorow and Adrienne Harris wrote in the foreword of Rosemary Balsam’s work “Women’s Bodies in Psychoanalysis“:  

“We are all too familiar with the fear and accompanying degradation of women, the concern with bigness and expansiveness, the anxious unsettledness in cultural and psychoanalytic reactions to female flesh. By contrast, it has been a hallmark of writing about male oedipal development to think of the pleasures of bigness, the delight (and fear) in the boy’s links to power and expansiveness. Balsam asks us to question how these processes get reversed when it comes to the maternal body?” (Balsam, 2012).   

In my opinion, because the superego is a paternal superego the female pregnant body represents the void; laziness, weakness, lack of discipline, oppression and subordination, and passivity as its constitution even though it symbolizes the power of female fertility and the power of femininity it is not perceived in this light because of the idealization of father. In fact, the maternal symbolic order is a far cry from the talisman of male phallic symbolism. A symbol which has been historically represented to display the power of male fertility and the phallus or King was the shape of an obelisk. Long, lithe phallic power that resembles a penis. We can find modern cultural examples of proclivity towards the male symbolic in the fashion industry. All one has to do is look at the runway model.   

In psychoanalysis, we understand the introjection of the female pregnant body as the symbolic for maternity and its healthy introjection allows for little girl the ability to embrace her power and be open to motherhood. We use the perspectives of Sigmund Freud’s Oedipus to explain the little boy moves away from the mother and toward identification with the father’s penis which is a symbol of active, dominant, warrior, protector, and self-disciplined (Freud, 1924). But this move away from mother happens with little girl’s as well especially through ambivalent attachment or what is known as the ambivalent breast. The ambivalent breast is characterized as a breast that is frustrating and if the ambivalent breast surpasses the frustration tolerance of the infant then a sudden violent, traumatic rupture with mother is theorized to occur (Jacobs, 2007; Klein, 1946). Female attacks on female body permeate modern culture. Anorexia nervosa, bulimia, cosmetic plastic surgery; breasts enlargements, breasts reduction, noses, thighs and bellies are modified to achieve some ideal of beauty. “The concept of “beauty” lives deep in the psyche, where sexuality mingles with self-esteem. Fashion insists that beauty can be bestowed from the outside. It is essentially visual; all the other senses, smell, taste, touch and sound, that make a woman erotic, are effectively cancelled out … What is deeply, essentially feminine – the life in a woman’s expression, the feel of her flesh, the transformations of childbirth and menopause, are reclassified as ugly or diseased. Fat and aging are transformed into conditions that must be altered by beauty products [and by advances in technology] (Wolf, 2002; Holmes, 2013).” But the attacks don’t just stop at the plastic surgeon’s office. Attacks against the female body have been pervasive throughout modern Western culture which will be described in the section on femininities and masculinities, and attacks have been carried out by both men and women alike. The weaponizing of technology in the form of electronic radio frequency assaults, remotes that control biological implants, the use of cell phone technology, global positioning systems, and the advent of electronic weapons of war has opened the door for a new age of matricidal destructiveness and war on crime. Through what Freud called the Electra complex and penis envy little girls can also experience a sudden violent, traumatic rupture/loss and separation from the mother as well due to this ambivalence and hints to this matricidal destructiveness can be seen in the disorders of anorexia and bulimia (Freud, 1905; Freud, 1925; Freud, 1931; Freud, 1932). As a result, some little girls strongly identify with their fathers and if the rupture against the mother is a complete foreclosure, homosexuality (lesbianism) can develop or a disturbed personality in paranoid fear of castrating, not only maternal Objects but also paternal Objects, in the little girl’s object relational world (Jacobs, 2007; Klein, 1946; Klein, 1964). It is for this reason personality disorders are closely studied alongside sexual orientation and gender issues. 

Julia Kristeva felt the separation from the mother was such a complex issue that if separation didn’t happen in the correct way abnormal psychological development could ensue. Kristeva felt matricide is our psychic necessity if individuation is to occur in the establishment of our own unique identities (Kristeva, 1989). Lacan believed the violent rupture from the maternal order is necessary for the establishment of the symbolic order or patriarchy. This may be true if we are speaking in terms of the “traditional” symbolic order of feminine and masculine, but as you know there are peculiarities to consider, anomalies that do not fit “traditional” gender relations or “normal” personality growth.  

Julia Kristeva wrote poetically when she wrote in her work ‘Stabat Mater’ the following:  

“For more than a century now, our culture has faced the urgent need to reformulate its representations of and hate, inherited from Plato’s Symposium, the troubadours, and Our Lady, in order to deal with the relationship of one woman to another. Here again, maternity points the way to a possible solution: a woman rarely, I do not say never, experiences passion – love or hate – for another woman, without at some point taking the place of her own mother – without becoming a mother herself and, even more importantly, without undergoing the lengthy process of learning to differentiate herself from her daughter, her simulacrum, whose presence she is forced to confront (Walker, 1998).”  

What is missing from Freudian analysis and ‘Dissolution of the Oedipus Complex‘ is the possibility that some individuals do not experience a violent rupture, they experience a gradual working through of the loss and separation from a mother who makes them feel secure which can be explained by attachment theory (Wallin, 2007; Main, 1995; Klein, 1959). The violent rupture seems to occur as a result of the ambivalent breast and not a result of secure attachment. As a result, depending on the specifics of each individual’s development, the rise of unique psychic growth patterns due to a diversity of maternal psychic conflicts and/or foreclosures occur thus creating troubled personalities first observed by Freud and known as ‘Fort-da’ or the compulsion to repeat and the child’s use of objects as mastery over his/her reality (Freud, 1920; Benvenuto and Kennedy, 1986; Knafo and Feiner, 2006; Weiland, 1996, Winnicott, 1971). Juliette Mitchell described in her work, Madmen and Medusas: Reclaiming hysteria, that attachment can be undone through the onset of difficult and frustrating environments as we have seen in such cases of the side-effects of war, and so, we can see how trauma can effect a person’s attachment, undoing or disturbing it through manipulative, destructive, infantile acts that inflict trauma in the minds of an Object by a “Master“, and is observed in cases utilizing modern advanced technological culture (i.e., electronic weapons, cyber misbehavior, and global positioning systems, etc.) to manufacture a particular reality (Mitchell, 2000; The United States Attorney’s Bulletin, U.S. Department of Justice, May 2016).  

“Subjection is defined as the act or fact of being subjected, as under a monarch or other sovereign or superior power; the state of being subject to, or under the dominion of another; hence general subordination.” ~Oxford English Dictionary

In the case of one Targeted Individual (TIs) the simultaneous use of cell phone/computer blocking technology to frustrate the Object, and then, at the same time deliver electro convulsive shock therapy to sedate the frustrated Object is on par with the Nazi Holocaust medical experiments. The Operator/Controller (i.e., the “Master“) is the Dr. Mendel of Jewish extermination practices! (Perper and Cina; 2010). In addition, regarding this one particular case of a Targeted Individual, receiving unexpected, unannounced, and un-consented electronic assaults to her body in the middle of the night was part of the torture and abuse. At approximately 3:45 AM in the morning, the victim is reported as being awakened by the turning on of an electromagnetic field (RF) and then receiving electro-convulsive shock stimulation to the brain. These are but only two accounts of the torture and abuse the victim has received at the hands of some unknown assailant (Butler, 1997). We can make a comparison between Targeted Individuals suffering electronic assaults with the grooming and targeting practices used by sexual predators on college campuses. One facet of sexual predation on college campuses is the expressed behavior by those individuals interested in preying on others to meet their own sexual needs and/or exert a sense of power and control through sexual assault and rape. Predators use coercion and grooming behaviors to lower the defenses of the target and increase their vulnerability to sexual violence. Predators seek to lessen a victim’s ability to advocate for personal safety and disempower them from bringing concerns forward to authorities. These behaviors also occur in social settings where the targets are softened through environmental factors such as unrestricted access to mass quantities of alcohol, parties with limited exits or lacking quiet, safe places to check in with supportive friends, and the saturation of misogynistic or sexually charged posters, music, or visual displays (Van Brunt, Murphy, Pescara-Kovach, and Crance, 2019). One of aspects to one individual’s account of targeting through electronic assault was the ability, through remote radio frequency control, to lower the conscious awareness of the individual in lieu of alcohol or sedating drugs. This capability opened up access to the victim so that the predator(s) could victimized the target. It also allowed analyst to point to Winnicott’s theory (1971) that an important aspect of object relations was the survival of the object, and by survival we mean the object doesn’t retaliate.   

It is important that we realize the internal struggle of men exist on both an individual level as well as a cultural level. So, I want to include a passage from Christina Weiland’s paper, ‘Matricide and Destructiveness: Infantile Anxieties and Technological Culture‘ which was published in the British Journal of Psychology in 1996:  

“It is a truism to say that all our patients are engaged in an internal struggle with their objects, especially the mother. This struggle, hidden for some, open for others, seems to underlie the human condition. In this sense it constitutes a fundamental human problem – the solution to which is both an individual and a cultural one. This fundamental human condition has to do with an inadequate separation from the maternal object and the need to separate and individuate. Culture, as a space where the working through of fundamental human problems takes place, constitutes a container; culture, as an ideal and a prohibition, constitutes part of the superego. For the individual the solution to any particular psychic problem will depend on both his/her object relations as well as the cultural space. So, when I refer to matricide I do so on both levels – the individual and the cultural (Weiland, 1996).”   

The Differences Between the Genders Regarding the Introjection of the Mother  

At this point in the paper, I would like to discuss the psychic fear of becoming the “maternal imago” both in the female psyche (Holmes, 2008; Balsam, 2012) and the male psyche (Freud, 1924; Chodorow, 2012). How the female pregnant body can be perceived as “humiliating” because it represents effectual leadership/governance, over-indulgence, subordination to a higher power, oppressed, weak, diseased, undisciplined, and the “feminine” little girl who lacks a penis. For women who have incorporated a paternal superego void of a positive female pregnant body experience will, in all likelihood, reject maternity and repudiate motherhood for the repressive, humiliating symbol it represents to her ego (Balsam, 1986; Walker, 1998; Holmes, 2013; Kristeva; 1977). And how so, too, the overweight, fat, in effectual male paternal body can be used, at least in an imaginary sense, to fill this same symbolic mythical imaginary as the “weak little girl“. Something we will come to realize as one of the fault lines and fragilities of man’s narcissistic ego in the formation of the ego Ideal; that is, modern, dominant, phallic ego’s insistence on “not being the mother.” Either way, because the ego is first and foremost a bodily ego, no one wants to be symbolized as a “King Farouk” (i.e., over-indulgent, in excess, in effectual leader, passive and weak “little girl“, subordinate to a higher power (in Farouk’s case, he was subordinate to the British monarch). These are the psychic roots of not only the establishment of dominant male patriarchy and the weapon welding warriors of the Industrial War Complex but, according to Freud through his theory of ‘Fort-da‘, the compulsion to repeat, they also find their roots in, and are tied to, acts of sexual sadism, the anal sadistic universe, practices in BDSM, and other forms of sexual deviance like homosexuality as well as personality and psychiatric disorders such as Paranoid Personality Disorder (PPD), anorexia and bulimia (Chasseguet-Smirgel, 1984).    

So first let’s discuss the female psyche with its introjection of the maternal imago. “Femininity, with all its complexities, has been explained by the fact that in this world, woman functions as the deficient “Other” (de Beauvoir, 1952). Monotheism has also reinforced this unconscious hidden hostility toward the mother by praising “God the Father,” thereby obliterating the paternal couple. “Monotheism was praised by Freud, among others, for representing the abstract principle over the concrete. This has been taken, since the establishment of Christianity, as a sign of intellectual and spiritual superiority of Western culture over other cultures. The violence and destructiveness involved in the establishment of this principle have been hidden in the unconscious only to erupt from time to time in unspeakable fits of destructive frenzy (Weiland, 1996).” And here in lies the charlatan act, the lie, the fraud carried out by doctors, scientists and those interested in knowing, and showing, how advancing technological culture can work for the dominant orders by manufacturing a false reality through the compulsion to repeat via manipulations thru advancing modern technological culture (electronic weapons, telemetry, media) and advances in modern medicine (human, inhumane, unethical experiments).   

But let us continue our discussion of female development and the female psyche with its introjection of the maternal imago. For the most part, girls do not define themselves in terms of the renunciation of pre-Oedipal relational modes to the extent that boys do, so regression to these modes feel less threatening to women than to men. I say “for the most part” because there are a small group of women who kill. “Most girl’s, as a result, remain in a bisexual triangle throughout childhood and puberty – and though they usually make a sexual resolution in favor of men, they retain an internal emotional triangle throughout life (Holmes, 2008).” Except where there is a complete foreclosure on the maternal order and one where the little girl chooses women over men as a sexual partner resulting from the over frustration of the ambivalent breast (Klein, 1946-1963). It is also interesting to note, Chodorow described penis envy as “the symbolic expression of the wish to detach from the mother and become autonomous rather than as a wish to be a man. A daughter does not have the different and desirable penis the son possesses to oppose maternal omnipotence, and she sees the father’s penis as a symbol of independence and separateness [from an otherwise over controlling phallic] mother.” Chodorow saw Freud’s notion that there is only one genital which people either have or are missing as a way the child defends himself psychologically against the overwhelming importance of its early mother image (Chodorow, 1978). It is here that Kristeva’s comment that “matricide is our vital necessity” can be reinforced because it is seen as a way for the girl child to achieve individuation, autonomy, and dominance against the oppressive psychic forces of maternal omnipotence. It’s a psychic defence against the maternal order. It can be theorized, based on this psychoanalytic information, that most women do not seek a creative perversion to defend against these psychic forces, but that a small percent of women do, and here is where we can begin to discuss diverse outcomes like lesbian homosexuality, personality disorders like PPD, and other psychiatric disorders resulting from a complete foreclosure of the maternal object (anorexia and bulimia).    

Secondly, the development of masculine male identity is a little different, but when contemplated upon, you begin to see how the two are connected, and so, how the two share similarities to the same psychic conflict, although, for the most part, the two genders express these conflicts differently. Freud described the little boy’s move away from the mother, in identification with the father, as the beginnings of the ‘Dissolution of the Oedipus Complex.’ “What follows the dissolution of the Oedipus complex is not the establishment of a parental couple but, on the contrary, its destruction. What follows is an idealized/castrating father ruling over a desexualized ego and a repressed maternal world. Ernest Jones, in opposition to Freud, saw the phallic phase as following the Oedipus complex (1927). He maintained that to save his penis the boy gives up mother and substitutes her by his penis. In this reading of the outcome of the Oedipus complex masculine narcissism incorporated in the penis replaces the longing for mother and the accompanying dread of castration. Whichever way we read it; however, the castration complex is central to the outcome of the Oedipus complex (Freud, 1924; Jones, 1927; Weiland, 1996).”     

Chodorow on the other hand in ‘Hate, Humiliation, and Masculinity,‘ studies the psychodynamics of violence in modern Western culture. She writes there are two points of diversion in men with regard to how they handle the introjection of mother and this is represented in the separation and loss of mother regarding the little boy’s masculinity. She writes, “The sense of gender in this context comes in only secondarily, at the language of ethnic or religious hatred and is often cast in gendered and sexualized terms (Chodorow, 2012).” That is to say, this supports the notion of a ever present “cultural hatred” towards women. And here it is interesting to see how the infantile anxieties in a dominant male patriarchy, one with access to an advancing technological culture is playing out with regard to a number of cyber violations and this includes the electronically “targeted individual” (TIs) suffering “electronic assaults” (EAs).    

With that said, the first fracture in the fragilities and fault lines of masculinity within an advancing technological culture is the paranoid-schizoid splitting that results from felt threats to the self, and humiliation that reacts to narcissistic injury, and these felt threats and humiliations are experience by humanity in general (see Klein, 1946). National and religious ethnicity of peoplehood are experienced psychodynamically as a “cultural selfhood,” and one where threats to such identities are experienced as threats to the cultural-national self. I’ll come back to this discussion with an explanation of a “technological culture of selfhood” in just a moment, and this applies to both men and women alike. However, it is only a small group of women who carry out masculine defence mechanisms against Objects in their relational world through violent retaliation and physical violence (James Alan Fox, and Emma E. Fridel, 2017). Chodorow writes:   

“This first psychic fault line of masculinity involves gender and selfhood in relation to women and femininity. Men’s relationships to women, forged originally in the relationships to the mother, bring up a range of threats to masculinity and the male sense of self – especially fears of dependency, abandonment, and loss of self, as well as an intolerance and fear of women’s sexuality. This negotiation of maleness in relation to the mother – masculinity as developmentally not-female and not subordinate to women – is one component of masculinity [my bold, italics and underline added]. Masculinity, here, has to do, fundamentally, with not being a woman or dependent upon a woman. Freud, Horney, Stoller and many psychoanalytic feminists have shown how the repudiation of women and fears of feminization, beginning with the threat of humiliating inadequacy vis-a-vis the powerful mother, are developmentally fundamental to masculinity and tied to the male sense of self (Freud, 1924; Horney, 1932; Stoller, 1965)  …  

Because of this developmental context, issues of selfhood as well as of gender tend to differentiate men from women, such that the male’s sense of self may typically be more defensive and in need of protecting its boundaries than the female’s typical sense of self. Masculinity thus defines itself not only as not-femininity and not-mother, in a way that femininity is not cast primarily as not-masculinity or not-father. In addition, seeing the self as not the other, defining the self in opposition to the other, does not seem generally as important to women as to men, nor does merging seem as threatening (see Chodorow, 1978, 1979, 2012).”   

Chodorow further writes, “the second psychic fault line of masculinity has to do with the superordinate-subordinate, male-to-male relationship is not reducible to male-to-female. We can find mythical developmental representation of this dilemma of humiliation and subordination to another man, but it is not Oedipus. (Chodorow, 212).” Here is where I feel she is wrong since a small group of women, like men, employ the same psychic fault line of masculinity thereby allowing for the possibility of male-to-female, female-to-female and also female-to-male superordinate-to-subordinate object relations. The reason for this failure is attributed to the fact psychoanalysts can’t find a “mythical developmental” representation with which to resolve this dilemma of hate, humiliation and subordination in terms of male-to-female, female-to-female, female-to-male. Although statistically, we know it occurs (see James Alan Fox, and Emma E. Fridel, 2017). Here Chodorow suggests that if we are interested in myths that capture the inevitable challenges, anxieties, and conflicts of two generations, two genders, power and powerlessness, and desire and its limits, then the story of Persephone in mythical development is more accurate for girls. But in terms of the mythical development to explain male-to-male, superordinate-subordinate object relations it is the “Achilles complex” found in the Iliad by Homer.    

In order to capture the intense and driven power in male psychology of male-to-male/superordinate-subordinate conflict, the core development and psychodynamic narrative comes from Homer in the Iliad. In this account, Achilles is a junior man, powerless, humiliated, and taunted by Agamemnon, a senior man who already has a wife and children. On a whim, to feed his own narcissism and to humiliate and taunt this challenging young warrior, Agamemnon takes away Achilles’ prize, Briseis, a woman of Achilles’, not of Agamemnon’s generation. In Achilles’ sulking retreat bred of humiliation, Achilles does not care if the entire war is lost. There is a woman involved here, certainly – Briseis (and earlier in the narrative, Agamemnon has scarified his daughter Iphigenia, who had been promised to Achilles) – but the attachment to her seems minor compared to Achilles’ passion about the affront dished out to him by Agamemnon.   

As the invocation to Achilles would imply, the superordinate-subordinate male-to-male relationship may particularly underpin terrorism and other male political and ethnic violence. This surely does give us an accurate framing of the psychodynamics of violence in our culture. Another way to formulate this mythical developmental story is to suggest that “the Achilles heel” of men and boys – that is, of both the father’s and the son’s generation – is the fear of narcissistic humiliation by another man, or by other men, and that the currency of this humiliation is often capricious and arbitrary control through war and conquest, or the monopolization, not of the mother, but of younger women who should rightfully belong to the younger man.   

In terms of the “technological culture of selfhood“, of which I spoke earlier, in an advancing technological culture, it is technology then that becomes the avenue with which the establishment of a masculine sense of selfhood (identity) is attained. Especially when we think about how “technology has its roots in the use of the object and in object mastery (Weiland, 1996).” The use of the object is, as we know from Winnicott, ruthless and only eventually, with the survival of the mother and with the emergence of externality, will the child develop ‘concern‘ and the ability to ‘make reparation‘. But what if reparation is not possible because the mother has not survived, or even worse because the mother has been murdered (Weiland, 1996)?   

Since the “technological culture of selfhood” becomes an integral part of advancing technological cultural, and part of technological culture is Object mastery, technology becomes the avenue with which men seek to vindicate their injured narcissistic ego against the “Achilles complex”. And here in lies the charlatan act, the lie, the fraud carried out by doctors, scientists and those interested in how advancing technological culture can be employed to work for the dominant order by the mere sleight of hand in manufacturing a false reality through the manipulations of advancing modern technology and advances in modern medicine against the affronted bad objects. And here I am speaking of electronically targeted individuals (TIs) and electronic assaults (EAs). And since Western culture as well as the individual is interested in how advancing technological culture can be employed to work for their benefit by the mere sleight of hand (creations of illusions based in delusion) we are witnessing the manufacturing a false reality through the manipulations of advancing technology and advances in modern medicine against the affronted bad objects. Do we not hear a hint towards Klein’s “bad object”, and now the bad object has now become the frustrating ambivalent father whose lack of concern for the son becomes the roots with which we explain the psychodynamics of male patterned violence?  Does this not accurately describe the events of January 6, 2021 when an angry mob of people stormed the US Capitol? And, too, does this psychodynamic not play out in the female psyche as well? 

Chodorow writes:   

“On the ground, my own historical reading is that both components of masculinity fuse in the Holocaust and in other genocides, where ethnic cleansing often includes the mass rape of women and the murder of helpless old men and boys, in the sexual humiliation and torture of men as well as women by right-wing dictatorships, and in those Islamic countries that restrict and terrorize women and punish severely those who violate sexual codes. Male sexual terrorism against women and men express ethnic, religious, and state power in reaction to national and ethnic humiliations through gendered and sexual psychic lenses …  

We find similar dynamics in homophobia, which is often latent in terrorist ideology and direct in the torture and murder of gays, both in the United States and as we find homosexuality proscribed and brutally punished in other countries. In this context, homosexuality is figured both as submissiveness to other men and as challenging the male-to-female divide, making some men feminine [as I have theorized in the opening with the fear surrounding the symbolic imaginary of the female maternal body]. The particular dynamics that lead to homophobic violence are, of course, complex and varied, but I think it is worth stressing the regressive pull toward and fear of old libidinal and identificatory positions – in the case of men, schematically, to attachment to father and to a terrifying identification or fusion with mother (Chodorow, 2012).”   

It is important to say that there is a small category of men who are turned into the submissive Object by their dominant abusive female spouses. Although, domestic violence (DV) and intimate partner violence (IPV) are carried out primarily by men against women, there are a small number of women who have been labeled “Deadly Women” because of the violence they employ with others. These women abuse their male spouses as well as others, both male or female, who stand in their way.  

How the psychodynamics of violence are diffused in acts of sexual deviance  

Body expansion (BE and B2E) fantasies are tied to these same roots of hostility toward the maternal/female body. Instead of binding the body with rope, tape, or some other ligature, this form of BDSM binds the body with its own flesh or a flesh substitute which is usually represented as a rubber inflatable suit (Gates, 2000). These psychic fantasies, when primarily used against females, may hint towards the complexity surrounding the introjection of mother and the absence of normal Oedipal growth, lacking a gradual working through of the loss and separation of mother that Kristeva speak of and which I referenced early in this paper (Kristeva, 1989). We can certainly make a connection here to Winnicott’s theory (1971) on object mastery:  

“At this point of development that is under survey the subject is creating the object in the sense of finding externality itself, and it has to be added that this experience depends on the object’s capacity to survive.” (It is important that ‘survive’, in this context, means ‘not retaliate’.)  

The maternal body introjected in to the psyche when a sudden, violent, traumatic rupture occurs can develop into Freud’s Ego Ideal, that is, the narcissistic idealization of the paternal image born of the powerful father in the exaltation of the psychic murder of the mother. Weiland writes:  

“Irigaray describes Clytemnestra’s murder as the archaic murder of the mother that established the right of the father. Aeschylus’ trilogy, The Oresteia, portrays the murder of Agamemnon by his wife Clytemnestra and, subsequently, the murder of Clytemnestra, together with her lover Aegisthus, by their son Orestes. After the murder Orestes is persecuted by the Furies, maternal goddesses that seek revenge for the murder of the mother, and by Clytemnestra’s ghost. Exhausted he arrives in Athens and takes refuge in Athena’s temple. In the final part of the Oresteia Orestes is tried by the Athenian High Court presided over by Athena, with Apollo taking Orestes’ defence. In this trial Apollo argues that the murder of Agamemnon by Clytemnestra is a bigger crime than the murder of Clytemnestra by her son Orestes because the child does not belong to mother but to father. Orestes’ duty was, therefore, to avenge his father’s death by murdering his mother. In Athena’s casting vote that declares Orestes innocent we have the final dictum that the child belongs to father, not to mother, and in Apollo’s passionate defence of Orestes we have the birth of the paternal superego. The paternal principle having thus been established, Orestes is exonerated and the Furies are rendered harmless – they are indeed invited to make Athens their residence and are offered a cavern on the Acropolis” (Weiland, 1996).  

Weiland further writes:   

Technology is, of course, linked to the use of the object. As such it partakes in the struggle for the establishment of externality and involves attacks on the object, as well as the search for an object which, unlike the murdered mother, would survive the attacks. To the extent to which concern has not been established technology is ruthless. To the extent to which externality has not been established technology is a narcissistic extension of the self that relates more to faeces than to baby” (Weiland, 1996).    

So, the introjection of mother as the “bad object” is a predominant theme that holds true for both little boys and little girls. But what happens when an adult bisexual female Object who, forced through electromagnetic frequency manipulation, that is clandestine, surreptitious electronic assaults and electronic attacks against the body via an electromagnetic tether is made to give up her paternal superego defence; active work outs and weight lifting which act as a defence AGAINST her internalized maternal bad object, and instead is abused through forced sedation/stimulation via an electromagnetic tether? Do we not have an unknown dominant phallic ego abusing a female bisexual subordinate Object into a further subordinate position of “silenced, muted sexuality” (Walker, 1998)? We can read the silence to this act of matricidal destruction through a projection onto the Object the repudiated cultural symbolic of the maternal body. This is exactly the matricidal destructiveness born out of infantile anxieties in an age of advancing technological culture! Let me reiterate, since the “technological culture of selfhood” becomes an integral part of advancing technological cultural, and part of technological culture is Object mastery, technology becomes the avenue with which men (and women) seek to vindicate their injured narcissistic egos against the “Achilles complex”. And here in lies the charlatan act, the lie, the fraud carried out by doctors, scientists and those interested in how advancing technological culture can be used to work for the dominant order by the mere sleight of hand in manufacturing a false reality through the manipulations of reality using advances in modern technology and advances in modern medicine against the affronted bad objects. And since Western culture as well as the individual is interested in how advancing technological culture can be employed to work for their benefit by the mere sleight of hand creating an illusion based in a delusion, the manufacturing of a false reality through advances in modern technological culture and medicine becomes the narcissistic egos solution in defence against their affronted bad objects. This is how the masculine ego shore’s up its wounded identity when there has been a psychical defeat. Do we not see Western cultures “Fort-da”; its compulsion to repeat by creating an illusion based in a delusion? Do we not hear a hint toward Klein’s “bad breast/object“, except the bad object can be worked out as belonging to both the frustrating ambivalent breast of the mother with a lack of concern for the infant and the frustrating ambivalent father whose lack of concern for the son becomes the roots with which we explain the psychodynamics of male patterned violence? Were these not what the Witch Trials were all about (Hill, 1995)? The Oresteian myth stands, next to the Oedipus myth, as does Homer’s Iliad with its “Achilles complex” as central Greek myths that express both a psychical and a cultural problem. They both can be used as tools to explain the psychodynamics of violence for both men and women because both men and women are raised by two gendered Objects; one paternal and one maternal. They therefore introject both objects in very diverse way but always some meaningful way, and since The Oresteia portrays vividly the violent event that brings about the death of the early powerful mother as well as the need for defence against the internal persecutors that such an attack on mother produces we can use them side-by-side along with the “Achilles complex” to help explain Western cultures phenomenon of violence and the electronically targeted individual.  

Manufacturing the Monster 

Weiland is most certainly correct to compare modern advancing technology to Mary Shelley’s Frankenstein as it portrays phallic omnipotence in the manufacturing of a monster in the image of the self. The manufacturing of a monster with an observable lack of concern for those involved. Like technology, Frankenstein’s monster was not a monster to start, but as the monster absorbs the projections of those with whom he is confronted he evolves. Technology, like Frankenstein’s monster, has become “the thing” that cannot feel empathy, concern, or pity for those that use it. Like money, it has become a vehicle for which men assuage their fears and mount their hopes for the future, for something better. Hopefully a better life. But like Dr. Frankenstein, technology cannot fill the empty void; the fracture in the soul of man. It becomes the band-aid for a wound that is too deep to fix without the work of mourning.   

While writing this paper, the events in U.S. News on January 5 and January 6, 2021 transpired. First, on January 5, some unknown person hacked a “secure” radio frequency and several New York air traffic controllers heard an automated message “We are going to fly a plane into the Capitol on Wednesday. Soleimani’s death will be avenged.” Then on January 6, a large group of protesters dressed like Trump supports stormed the US Capitol, breaking through barricades, smashing the Capitol’s windows, and mounting a revolt in side the complex against the election of Joe Biden. I like to quote Adrienne Harris: 

“Whether as a bludgeoning force or a subtle glance, “History comes to us,’ in the neo liberal state, as in the totalitarian. Intimacy is the contradictory site of freedom and regulation. Intimate life, particularly the intimate life of the body, of gendered experience, and of sexuality, however delicate, sensually rich, secretive, archaic, or primitive, is always already infused by regulation, by violence, and by power (Harris; 2017).”  

Harris’ said one of her tasks in writing ‘Intimacy: The tank in the bedroom‘ was to speak about intimacies’ ties to and dependency on social and historic forces. I see it as my task to talk about the manufacturing of ‘monsters’ through the same very forces and the last four years of US politics and news seemed to be focused on just that, manufacturing the ‘monster’. For one might say that like Shelley’s Frankenstein, the monster that stormed the US Capitol on January 6, 2021 was a projection of Donald Trump’s own creation. And what further complicates these manipulations by political leaders are the actions by other players, who, with the interest to further manipulate the press, employ the tactic known as ‘spin’. I believe this is what Russia-Gate was about in the Facebook conspiracy that sought to create ‘spin’ surrounding a US president and a Russian leader. This tactic allowed for ‘kick-back’ to be analyzed. These manipulations further exacerbate the problem that creates distortions, delusions and illusions. Much like the manipulations of reality through the use of advancing technology and advancing medical technology to create a false reality with regard to the Targeted Individual (TIs) suffering electronic assaults (EAs). These actions are the result of matricidal drives which display a lack of ‘concern‘ and ‘reparation‘ toward objects which may be hidden unanalyzed, unconscious fantasy because there has been no working through mourning the loss and separation and rupture with the mother (Winnicott, 1971). And because the act of targeting certain individuals with electronic assault is part of “manufacturing the enemy“, ‘the monster‘ that is based in the sleight hand of an illusionist creating a mythical evil rooted in difference. __________________________________________________________  

Sources: 

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Chodorow, Nancy J. (1978). The Reproduction of Mothering: Psychoanalysis and the Sociology of Gender. Berkeley. University of California Press.    

Chodorow, Nancy J. (1979). Gender, relation and difference in psychoanalytic perspective. In Feminism and psychoanalytic theory. (pp. 99-113). New Haven, CT. Yale University Press, 1989.   

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

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Freud, Sigmund. (1931). “Female Sexuality.” Standard Edition, Volume 21. London. Hogarth Press.  

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Gates, Katherine. (2000). Deviant Desires: Incredibly strange sex. New York. Juno Books.  

Harris, Adrienne. ‘Intimacy: The tank in the bedroom.’ The International Journal of Psychoanalysis. Volume 98, Issue 3, June 2017. pp 585-960. 

Hill, Frances. (1995). A Delusion of Satan: The full story of the Salem Witch Trials. Cambridge, MA.  Da Capo Press.  

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

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Klein, Melanie. (1946). ‘Some Notes on Some Schizoid Mechanisms’. In Envy and Gratitude and Other Works: 1946 – 1963. London. Virago, 1988. Retrieved online January 7, 2021. https://tcf-website-media-library.s3.eu-west-2.amazonaws.com/wp-content/uploads/2020/09/25114704/Klein-M-1946-Notes-on-Some-Schizoid-Mechanisms.-In-Envy-and-Gratitude-and-Other-Works.-Delta-Books-1975.pdf

Klien, Melanie. Envy and Gratitude and Other Works: 1946 – 1963. London. Virago, 1988.   

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

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Kristeva, Julia. ‘Stabat Mater’, translation by Arthur Goldhammer in The Female Body in Western Culture: Contemporary Perspectives, Susan Rubin Suleiman ed. (Cambridge, MA: Harvard University Press, 1986, pp. 99-118). Also in Tales of Love translation by Leon S. Roudiez (New York: Columbia University Press, 1987, pp. 234-63). Originally published as Histoires d’amour (Paris: Denoel, 1983). “Stabat Mater” first published in Herethique de l’amour”, Tel Quel 74 (Winter) 1977.  

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Perper, Joshua A. and Cina, Stephen J. (2010). When Doctors Kill: Who, Why, and How. New York. Copernicus Books. The authors wrote the following quotation for the opening of their book and its reference to “God” in a nod to the scientist and medical doctor but not in a good sense:  “I am God, your Physician” (Ex. 15:26). The prophets also acknowledge God as a Healer and Jeremiah stated: “Heal us, and we will be healed” (from the blessing for healing, Jeremiah 17:14). Throughout the Torah, God is imbued with great healing powers. It is no wonder that it is written, “The Lord giveth, the Lord taketh away” when it comes to health, wealth, and life itself.”  

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Wolf, Naomi. (2002). The Beauty Myth. New York. Harper Collins. 

More On Falsehood and The Charlatan Lie

Image of Phryne a famous “prostitute” from ancient Greece who was described as educated, sophisticated and aromatic. I personally believe she may have been a very lucrative business woman. There were female prostitutes spoken of in the Bible too, and each served God in a specific way. Gomer was a prostitute and God had the prophet Hosea marry her because God wanted their union to be a symbol of “God’s love to an unfaithful Church.” The history entwined with this narrative behind the story of a harlot woman named Gomer ultimately revealed how power inevitably seeks sanctification.

I’ve been thinking about how we lie. How there are so many different types of lies. Take for instance, the time I made love to a man whom I didn’t truly love nor found very attractive and made him feel like he was truly loved and desired by a woman, if only for one night. If only for those few hours I made a piece of his soul whole again, and a piece of mine as well, then what was the harm in that? Is there not an art belonging to a healer? The art to making men feel whole again? Then why is it that these acts are cast to a label called “darkness” and “sin“? Why are woman who perform these types of services labeled “Jezebel“, “Harlot“, and “Whore” by the men who fear them? And why are the men who accept these women’s services called “Whoremasters“. Isn’t that the lie, the perversion of Truth? The lie belonging to the ego of men and women who are the white supremist narcissists of a culture? Those men and women who place themselves above other men rather than that what is found in man’s true nature? Yet this is but another illusion brought on by Falsehood. When the Truth to living a life in this world are men find themselves at points in thier lives when they do need a “filler“, a “bandage“, some “medicine“. We have been called “Love Doctors“, the sha-women for men’s libido, providing the spark needed to rekindle men’s confidence. The Lie is man’s belief in his “perfectibility”. Man will never be perfect. Some semblance of perfection may be achieved for a while but is never maintained. All factors cannot be controlled. Life sometimes gives us lemons and men do what they must to survive.  

Beautiful women who give good loving are envied by both men and women alike. They are envied because what they have is desired by others, and what they possess wants to be captured by those that envy them. And here in lies the twisted distortion that is cast upon their heads, the enviers cast these women in the role of mythical Evil, carefully fashioning their mythical seduction for their viewing audience in damage control for their own wounded narcissistic loss (for their egos). It is the lie told by some “dog faced” feminist who, stuck in her self referential inertia, is angry because she unconsciously fears her own sexuality or her growing maturity. The reality that she in some way has been denied a penis. So, she refuses to wear make-up, high heels, and revealing clothing because she doesn’t want to be “held down” by “men like Donald Trump“, billionaires who purchase their beauties like the Scotch & Cigars they consume after closing a large business venture. When she doesn’t even realize that part of what she believes may belong to her own unanalyzed unconscious past.  

Shouldn’t people be valued for what they can give to the world? And those who take from the world despised and outcast? But what do these “harlot” women take from the world? The Truth, NOTHING! The Truth, people like Donald Trump aren’t taking women from the world that don’t want to be kept women. He’s taking women who aren’t afraid of their sexuality. Women who aren’t afraid to be flaunted and exposed, used as props. What’s wrong with using your body as a prop anyway? Politicians do it all the time, but we don’t recognize it as such. This is why women like Melanie Trump are hated and feared because they are unafraid to expose their own sense of felt sexuality, and people fear that courageous act. These unanalyzed unconscious phantasies are so pervasive in our culture, my writing is sure to be met with outrage and called an “abomination”. But I say, unless you have been analyzed by a professional psycho-therapist for several years, and have been told that YOU, YOURSELF, DO NOT POSSESS ANY UNCONSICOUS PHANTASIES TOWARDS WOMEN, this psychoanalytic Truth stands STEAD FAST! You are part of the problem for the hatred slung at women. You are part of the problem responsible for the murder of thousands of prostitutes. It is because of people like you, possessing similar unanalyzed unconscious phantasies surrounding female sexuality that women keep getting crapped upon. Stop blaming women for other people’s paranoia and delusional irrationality surrounding female sexuality!

The flip-side to this argument is the fact that feminist play it “safe” by refusing to wear make-up, high heels, and revealing clothing simply because most of the world fears female sexuality. In performing this behavior feminists remove a target from their backs, but they are unconsciously playing into mainstream of unconscious unanalyzed fear recapitulated throughout history’s play book and using the same “prop” strategy I might add.  This strategy will make others feel safe while monopolizing on your political agenda. So, what’s wrong with that? And why is the prostitute treated lower than a second-class citizen?

There’s a reason why prostitutes are murdered. There’s a reason why women are beaten unconscious by their husbands but it’s not because they dressed like prostitutes or purchased the wrong type of laundry detergent.  If you think dressing like my mother while she was raising five children is the answer to combating misogynistic oppression, I have to seriously question your logic and problem-solving capabilities. It may seem like a “safe” approach to dress like a religious house wife, but this is only an illusion. It’s an illusion that provides a nice blanket of comfort to your own wounded ego because “you won’t be like them“. It’s an illusion because it denies women the right to freely express themselves and showcase their unique identities. It’s as much of an illusion as it is to believe Donald Trump keeps women “down” which is another Falsehood. Therein lies the deception, the dupe, the distortion, the “damage control”. It’s called SPIN and spin is used to see how a certain piece of information is received by the public (the viewing audience). A publicist might call a friendly member of the press letting them in on some piece of information. When the journalist writes about it the next day in the newspaper, this allows the publicist to see what type of “kickback” his information gets. This is done in political administrations ALL THE TIME! What’s the kickback in the “spin of dressing like a saint so I can make people feel “safe” and achieve my political agenda? The kickback is, you make them believe the illusion, and the illusion is a lie people are willing to pay money for.  

On Falsehood: The compulsion to idealize and the vital need for maintenance of self-esteem in Freudian structural theory


“I am God, your Physician” (Ex. 15:26). The prophets also acknowledge God as a Healer and Jeremiah stated: “Heal us, and we will be healed” (from the blessing for healing, Jeremiah 17:14). Throughout the Torah, God is imbued with great healing powers. It is no wonder that it is written, “The Lord giveth, the Lord taketh away” when it comes to health, wealth, and life itself.” ~When Doctors Kill: Who, Why, and How by Joshua A. Perper and Stephen J. Cina

In studying the psychoanalytic construction of perversion, approaching the question of the pervert’s relation to Art and his compulsion to idealize, subsequent to his vital need – vital for the maintenance of his self-esteem – to disguise his pregenital Ego and to conceal its anal character. Beginning an investigation into the difficulties of the creative process with the study of the pervert, let’s begin by wondering about what Falsehood is. We are living in a time where false values – aesthetic and intellectual as well as ethical – seem to be gratified with admiration and success at the expense of “true” values. Mabe you are already wondering what allows for the decision that this is “true” and this is “false”. It is, indeed, a difficult question. 

Maybe one might ask the question, “Why is false so popular?” The conclusion is that the pervert was the ‘prototype’ of those who go in for falsity. For this reason, we can define perverts as those beings who have the quite enviable faculty of creating an artful universe.  

To illustrate this perspective, I shall give you the Hans Christian Andersen’s work “The Nightingale”. The story goes like this: 

Beyond the limits of the Emperor of China’s garden, there was a lovely forest with lofty tress and deep lakes. The forest sloped down to the sea, so the great ships sailed under the shadow of its branches. In these branches lived a nightingale whose exquisite singing enchanted the poor fisherman. The nightingale was soon famous throughout the country. Travelers from every country in the world came to the city in order to admire the palace and the Emperor’s garden. But when they returned home, they were convinced the nightingale was the best of all the Emperor’s wonders. The Emperor got wind ot the nightingale’s existence from the books that the wonder-struck travelers had devoted to it. 

He called his lord-in waiting, a man so distinguished that, if anyone of rank inferior to his spoke to him or asked him a question, he would answer: ‘Pooh’, which means nothing. The Emperor would be trampled upon after supper. A poor girl in the kitchen was the only person at the court who knew of the nightingale. She led the lord-in-waiting to the nightingale, but he was disappointed to see a little grey bird in the branches and thought it looked ordinary. Nevertheless, he invited it to the palace to sing before the Emperor. The nightingale sang so sweetly that tears came to the Emperor’s eyes. He gave the bird his golden slipper to wear around its neck but the nightingale declined the offer, having been sufficiently rewarded already by the tears it had seen in the Emperor’s eyes. It was not to remain at the court, to have its own cage and was free to go out night and day. The whole city spoke of it. Eleven children were named after it, even though not one of them could sing a note.  

One day the Emperor received a large parcel of which was written “The Nightingale“. It was a work of art contained in a casket, a mechanical nightingale supposed to look like a living one, but it was covered all over with diamonds, rubies and sapphires. As soon as the artificial bird had been wound up, it could sing like the real one, and could move its tail, which sparkled with silver and gold, up and down. It was a present from the Emperor of Japan to the Emperor of China. Very soon after its arrival, the whole court enthused over the mechanical nightingale, which was so beautiful to behold and which could sing thirty times over the same tune at a tempt the real nightingale could not sustain. No one noticed when the real nightingale flew out of the window, back to its woodland home. The music-master asserted that the mechanical bird was better than the real one, not only in its glittering dress but also in itself. Everybody agreed in this opinion except the poor fisherman, who said that there seemed something wanting, though he could not say what.  

The real nightingale was banished from the Empire and the artificial bird occupied the seat of honour, close to the Emperor. The music-master wrote a work in 25 volumes about the artificial bird, and a very learned work it was, full of the most difficult Chinese words; yet all the people had said they read it and understood it, for fear of being thought stupid and being beaten on their stomachs. But one day the mechanism of the bird got jammed. The delicate wheels were worn. It was allowed to sing only once a year. 

Five years went by and the Emperor became severely ill. He could scarcely breathe because Death was sitting very close to him. He implored the artificial bird to sing for him. But the bird remained silent, for there was no one to wind it up, so it could not sing. Death continued to stare at the Emperor with its hollow eyes, when suddenly a sweet song came through the window. It was the living nightingale who, answering its Emperor’s call, had flown back to sing him the song of Hope. Death, then, slowly withdrew. When the servants came in expecting to see the dead Emperor, he was standing dressed in full uniform and pressing his golden sword to his heart. He said: “Good morning!” 

Surrealist artist’s depiction of “Religious Hope”; hope can be depicted in music, art, or in literary form.

This fable is said to have been written in honour of Jenny Lind, called ‘the Swedish nightingale’, whose success had been overshadowed for a while by the more precise technique of some Italian singers; their technique, in fact hid a lack of real talent. We may think, however, that Andersen wanted to approach a wider problem, that of artistic creation and the public’s reactions. More broadly speaking, this tale seems to pose the problem of ‘falsehood’ in general. 

Indeed, we are able to observe the existence of a proclivity in man to prefer what is false to what is true. This propensity is more or less strong, according to each person. Such a propensity may be that of the creator himself for that of one who appreciates false creations over-enthusiastically. This alacrity seems to originate from a specific factor whose nature remains to be brought to light. In other words, the question is to know who is prompted to create an artificial bird, and why, and who will be fascinated by this bird at the expense of the real one and why. But, first of all, how is it possible to define what is “true” and what is “false”? 

It is at this point I am reminded of Jerzy Kosinski and “The Painted Bird” and his status as an imposter. Similar to Jenny Lind, whose sunshine was stolen by a technique that seemed to hid the lack of real talent, Jerzy Kosinski had his sunshine and Truth stolen with the German occupation of the Nazi army during World War II. For fear of being discovered as a Jew, Kosinski lead a life of falsehood lying about his true identity, where he came from and who his family really was. I recommend watching the movie “The Painted Bird” (2019) directed by Vaclav Marhoul with cinematography by Vladimir Smutny to gain a better understand to the side-effects of early abusive childhood relationships. Below is a link to an article from this blog discussing “The Painted Bird”

https://proclivitiesprinciplewisdom.wordpress.com/2017/10/26/the-impostor-and-the-family-romance-a-review-of-jerzy-kosinskis-the-painted-bird/

In the case of the Andersen’s fable, the distinction seems easy to draw. The “false” is identified with the inanimate and the “true” with the living. We know that in most cases this distinction is not a sufficient one and, above all, is not so easy to assert. The inanimate or living characteristics of an aesthetic or intellectual creation do not force themselves upon the mind in such an obvious way.  

However, we may follow the Danish story-teller’s intuition and thus anticipate further conclusions, but his reflections on the fable seems to paint an accurate definition that indeed “true” is likened to the living, for it is always engendered by its natural causes, in conformity with its essence, and in turn it engenders according to the same law, whereas the “false” is situated beyond any natural continuity, though it tries to make us believe that it is an organic link in a chain. This inorganic link, trying to put on the semblance of organic reality very accurately describes “imposter status”. In other words, it pretends to obey the principle of filiation. It can only be temporary. This is rather enlightening information. 

Once more, we must emphasize the anal factor in these creations as well as the fact that it is always a question for the produce of the “false”, and for his incense-bearer, of making a presentation of the phallus for worship. Here again, Andersen’s intuition serves us as a guide since he invites us to decide between the merits of two birds.  

Here I’d like to step away from the argument and point out from a different angle that the anal sadistic attacks on a female image that may possess and symbolize the desired personifications for sex in sexual relations because that image itself generates a sense of Envy and Fear because the symbol represents “Phallus worship”. That is to say, in a heterosexual sense, the sexual desire sought after by men in general and to which I term “The Marilyn Monroe Effect”.  To be clear, Fear and Envy aren’t solely bound to symbols of sex. It could be the intellectual property or achievement of academic excellence that would be rewarded with “phallus worship” or in more plain terms, credit or merit for what one has rightfully achieved. It can represent whatever symbol that may instill Fear and Envy in the psyche of an individual generating feelings of castration stemming from another’s success. 

The definition of “The Marilyn Monroe Effect” is the falsehood of an image where the image becomes a symbol or prop, void of any associations with Truth. For Marilyn Monroe it was the veil or partition that movies and the media provided her in obscuring her as a “real” person. Her personification as a “sex symbol” was so iconic and well-crafted it totally eclipsed her as an ordinary woman. Marilyn Monroe was Norma Jean Baker’s Truth. Like the artificial nightingale, adorned and bedazzled with an abundance of jewels, the real nightingale is just a plain, grey, ordinary creature. The vital psychological need for the maintenance of self-esteem is so important, the creations of well-crafted disguise become a major defence mechanism to psychic survival. We see this in group phenomena. It has been explained by Chasseguet-Smirgel in Narcissism and Group Psychology and it can explain the group phenomena of Targeted Individuals known as TIs. 

When Freud wrote, he wrote from the perspective of the little boy identifying with his father’s phallus. But this perspective is not unique to little boys. Little girls who completely reject maternal identifications and side with the father’s phallus grow-up to fabricate one for themselves. Though many may describe the females’ fabrication of her father’s phallus as ‘a wad of shit wrapped in a tobacco leaf’ or more precisely put, the “fake cigar”, it is nonetheless no different than belonging to the realm of queer or peculiar.  The fabrication is an acting-out aimed at filling the gap between water and wine. Or more accurately put, filling the gap between genital Truth (I have no penis. I have a vagina.) and the creation of falsehood (If I can’t have a penis like father, I’ll fabricate one for myself). The imposter copy, the imitation of her lost phallus in lesbian coitus is interestingly the same falsehood crafted by psychopaths in order to dupe unsuspecting victims through the art of a seduction. The art of imitation or crafting a false reality for a viewing audience.  

Matchbox Twenty – Back 2 Good (Official Video) – YouTube

It is the pervert’s creations that represent the prototype of an anal phallus, a factitious penis whose kinship with the fetish is undeniable in deviant sexual perversions. Certainly, the pervert does not have the monopoly of these factitious creations, as stated above. But the process involved is similar to his. On the other hand, many perverts are able to accomplish genuine creations. Indeed, it seems to me that we don’t emphasize enough the great quantities of libido used for sublimation in every human being, even those who are not creators. The pervert may have at his disposal a certain quantity of libido to be sublimated, even if a large part of it is directly discharged.  

Idealization may be found in Andersen’s tale where the artificial nightingale is covered with an abundance of dazzling jewels, whereas the real nightingale is a plain grey bird. The true nightingale has nothing to hide, whereas the artificial one must make people forget that it is nothing but a collection of cogs and wheels. Similar to the rise of a father-leader who is a Cagliostro, a mystic and magician. It is here I’d like to place the connection between the group phenomenon of electronic targeting, harassment and torture and the Targeted Individual. The Operator carrying out the electronic harassment and torture is a Cagliostro. A mystic and magician creating his illusion for a viewing audience, bedazzling them with excitement. Not unlike the transvestite who carefully conceals his penis and replaces it with feminine characteristics. It is a dupe, a slight of hand operation. He may be regarded as “hero”, a “savior”, a “God”, but he is nothing more than a charlatan and impostor, a “Quack of Quacks”. Regarding electronic targeting and the Targeted Individual (TIs), it’s the equivalent of putting a newspaper delivery boy in the occupation of a brain surgeon. Quack of Quacks! A real Josef Mengele.

In Freud’s idea with ideas about “normal” development, he states that “a little boy will exhibit a special interest in his father; he would like to grow like him and be like him, and take his place everywhere. We may say simply that he takes his father as his ideal’ (Group Psychology and the Analysis of the Ego, 1921, p. 105). And also: “We can only see that identification endeavours to mould a person’s ego after the fashion of the one that has been taken as a model (p. 127)”.  

When in The Ego and the Id (1923) Freud studies the Superego – from now on it has become one with the Ego Ideal – he lays stress on the identification with a loved and admired father, a fact which contributes to this new agency: 

“As a substitute for a longing for the father, it contains the germ from which all religions have evolved. The self-judgement which declares that the Ego falls short of its ideal produces the religious sense of humility to which the believer appeals in his longing. As a child grows up, the role of the father is carried on by teachers and others in authority; their injunctions and prohibitions remain powerful in the Ego Ideal and continue in the form of conscience, to exercise the moral censorship” (The Ego and the Id, 1923, p. 37) 

As he wants to give an answer to those who assert that there exists “a higher nature in man”, Freud says: “… here we have higher nature, in this Ego Ideal or Superego, the representative of our relations to our parents. When we were little children, we knew these higher natures, we admired them and feared them; and later we took them into ourselves” (p. 36). 

Those who have not been able to project their Ego Ideal onto their father and his penis and, who subsequently have gaps in their identifications, will feel the necessity, for obvious narcissistic motives, to grant to themselves their missing identity by different means, creations being one among others. The work thus created will symbolize the phallus, the gap in the identity being likened to castration. Despite being unable to identify with his father, the subject will be led to create; yet, instead of begetting his work, he will fabricate it

But here I’d like to discuss the failure at introjecting maternal capacities for women of child bearing age. Many women repudiate and reject the maternal body and its imago which is linked to narcissistic loss and old age. Not all women successfully introject and embrace the mysteries and power possessed with maternal capacity because the female child was never properly nurtured into understanding how deeply valuable, they are. Instead, the maternal imago is despised and hated. Some may often attempt to project this maternal imago on to those Object bodies they find threatening by manipulating their environments. When, and if, this is successfully achieved the female child will relish in delight of the expansion similar to the excitement generated by those possessing Body Expansion fetishes.  

Subnote: Portions of this article was taken from “A Psychoanalytic Study of “Falsehood” by Chassguet-Smirgel. The author inserted commentary concluded from other readings during her own research in to psychoanalysis and the creation of perversions. 

Source Reading: 

Janine Chasseguet-Smirgel (1984) Creativity and Perversion. London, England. Free Association Books. (pp. 66-70). 

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

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

Michael Foucault (1978). The History of Sexuality. New York. Pantheon Books.

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

Bruno Bettelheim (1954). Symbolic Wounds: Puberty Rites and the Envious Male. Glencoe, Ill. Free Press.

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

Jessica Benjamin. (1995). Like Objects; Love Objects: Essays on Recognition and Sexual Difference. New Haven. Yale University Press.

Carol Cohn. Sex and Death in the Rational World of Defence Intellectuals. Signs. Vol. 12, No. 4. Summer, 1987. Within and Without: Women, Gender, and Theory.

Juliet Mitchell (2000) Mad Men and Medusas: Reclaiming hysteria. New York. Basic Books.

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

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

Other sources to consider:

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

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

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:

https://proclivitiesprinciplewisdom.wordpress.com/2019/04/13/normalization-of-sexual-violence-and-its-legitimacy-through-language-and-discourse-through-speech-and-writing/

Sources:

(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.

Reinforcing Social Power and Discounting Consent

Coercive control is a strategy some people use to forcefully get their way in relationships. This behavior can look like isolating, manipulating, threatening, or punishing their partner. It’s abuse.

Updated September 30, 2020 11:09 am EST

The practice of “veiling” is a concept that challenges Western cultural notions of consent by questioning the woman’s sense of agency against liberal framework found in many Western cultures. Veiling is primarily viewed, by Western culture, as oppressive and misogynistic. Many women who chose to wear a veil for personal reasons, may find themselves facing skepticism in Western culture because most people in Western culture assume that women would not wear the veil unless they were being coerced, under a false consciousness, or were reacting to other oppressive circumstances. As a result, several political controversies erupted in Western European countries over veiling practices as a way to free women from a repressive Islamic culture. (1) What became apparent was the fact that mainstream society discounts the language of consent even when meant to resignify a practice rooted in fundamentalism. The fact is, there are some women who freely choose to wear a veil and their are some women in the culture who do not wish to wear a headscarf covering the neck, head, and hair. Western culture fashion practices remain liberal, asserting female body image rather than subverting it through coverings or “veiling”.

Twin Siblings, BDSM, and Psychic Arousals

Bondage, Disipline and Sadomasochism (BDSM) might be defined as A dominant and a submissive in master-slave scenarios rooted in theatrical scenes of sex play.Although individuals who practice these types of scenarios are not typically related to each other, nor are they same sex siblings to which the dominant and submissives roles play a part, but when dominant and submissive personalities play into this type of dynamic, sexualized or otherwise, the viewing of such scenes might spark an arousal in the psyche that may trigger a class A sadisitic.

The fact of the matter is simply this. For some, scenes involving BDSM play,and scenes not necessarily geared toward “sex” games per say, are found appealing because of the hightened response they provide to the individual. That is, their language of dominance. When this happens it can result in the dominant turning toward their inner sadism in order to achieve arousal in game play and is accomplished in playing out their own personalized fantasies; sexualized or otherwise. When these theatrical scenes are played out, dominant sadistic personalities typically find gratification in the content language which is aimed at humilitating and degrading their submissive Object(s). Sadly, some parents carry out militant styles of parenting, practicing sadistic methods of discipline, which play into the psychology of the child. These children can grow up to become adults who re-play these scenes for gratification and arousal in social games and/or deviant sexual practices based on projection. Some may re-play scenes based on introjection. Such scenes are witnessed as anorexia, bulimia and self cutting.

Earlier I discussed the practice of “veiling”. That is, the practice of wearing a hijab, a headscarf covering the neck, head, and hair which in many Western cultures is viewed as antithetical to the ideals of autonomy and consent for women. In Western cultures the veil is seen as a visual reminder that a woman must be modest, subordinate, and secluded from mainstream patriarchal society. Coincidentally, excessive body fat can be viewed as a type of veiling in that it prevents a woman from being viewed as a Western cultural Beauty Ideal as well as preventing them from being portrayed as a commodified Sex Object. Thus, in Western cultures excessive body fat becomes “the veil” as it becomes the visual reminder that a woman must be modest, subordinate, and secluded from the mainstream social order where libral behaviors are practiced like a woman’s power to choose, or not to choose a sexual partner.Thus, the electronic targeting of individuals whose purpose is to harnass consciousness, and thus become a dominant’s “submissive“, becomes part of Hegel’s master-slave dialetic. “The master, who at first appears to be “external” to the slave, reemerges as the slave’s own conscience.” (2) Regarding electronic targeting and electronic attacks we could say, “power [is] what presses on the subject from the outside, as what subordinates, sets underneath, and relegates to a lower order. This is surely a fair description of part of what power does.” (2) We could also say that power also forms when groups form associations between individuals with common interests with common goals that direct a political movement toward social power. When these associations form groups that formally gather together together with the purpose of establishing a code of membership and then come to define and enforce the rules and norms common to that group with consenting behaviors; family groups form, memberships based in occupation form as Unions, business networks form, political parties form, secret societies form, and gangs and mafias also form. This is also the form power takes. (3)

I know of no woman who would consconsciously consent to being made fatter and sicker through consenting attacks of electromagnetic stimulation/sedation. Clearly, this type of attack runs parallel to practices of Bondage Disipline and Sadomasochism (BDSM). Thus, we can infer, through analysis, that the targeted electronic attacks of TIs must be some type of attempt towards a master-slave dialectic; through the harnessing of consciousness and behavior. That is, if these attacks can be described and explained with science and not with gaslighting victims into believing they are “hallucinating” or “delusional“.

Women not only have a tendency toward narcissism, they are burden with the problem of being subjugated by power. Historically, women have been marginalized by their male counter-parts. This authoritative power has usually taken the form of white male patriarchy. Since women are very concientious of how they look, and since they are usually subjugated by a power (that is, an authority figure), the use of coercive control in controlling women’s behaviors have routinely been practiced as an avenue in subjugating them. Power that impedes upon her routine of self-care, thereby effecting her self image, could very easily be imagined since its practice has been well documented in abuse case after abuse case. (4) These activities have often been carried out by an abusive male partner in women’s intimate partner relationships. Also known as Intimate Partner Violence (IPV), this is how abusive power can control a woman’s daily activities through direct and indirect manipulations.

If you are a regular reader of my posts, you may have read my previous post “The World’s Most Powerful Societies are Secret Societies”. In this particular post I wrote about the Free Masons and a man by the name of ‘Mr. Winter’ . Mr. Winter preached in 1698 following The Restoration of 1660 that ‘all godly people in the City of London’ must be cautious and circumspect ‘of the Mischiefs and Evils practised in the Sight of God by those called Freed Masons…. For this develish Sect of Men are Meeters in secret which swear against all without their Following. They, according to Mr. Winter, are the Anti Christ which was to come, leading Men from fear of God.’ It was the secrecy of the masons, and their secret oaths, which alarmed Mr. Winter, as it was to alarm all the anti-masons during the next 300 years. What intriqued me the most about Mr. Winter was his claim, “if the Freemasons were a lawful and reputable society, why the secrecy? Men do not hide their virtues and their good deeds; it is their vices and crimes which they wish to conceal. (5) I’d like to ask the same question regarding electronic targeting and the targeted attacks against targeted individual or TIs.

Game Playing and The Psychopath

During the 1970s and 1980s a notorious Alaskan serial killer by the name of Robert Hansen (aka “Butcher Baker”) kidnapped and murdered 17 women and raped as many as 30 others over a 12 year period spanning the 70s and 80s. The murders became a depraved hunting game where he would fly them in his private plane and set them free in the Alaskan wilderness . He then stalked and hunted his victims like prey before shooting them . He then buried his victims’ bodies and marked their graves with an ‘x’ on a map. Prosecutor Frank Rothschild has spoken out in a new documentary ‘The Butcher Baker: The Mind of a Monster’ that aired on Investigation Discovery. Rothschild told Newsweek how he ‘transformed’ from ‘a little nerdy guy’ into ‘the person who had killed all these women’ before his eyes during interrogation. Rothschild said serial killers like ‘game playing’ and want to ‘beat the system’ so he and his colleague Victor Krumm played good cop bad cop. Rothschild said authorities believe Hansen’s hatred of women can be traced back to his younger years when he was made fun of in school. (6)

Why Gender and Sports Don’t Mix

As offensive as the above case might seem, in December 2013 the MMA promotion company Shooto Brazil made an unexpected announcement. It would host the first mixed-gender match up in its history, featuring bantamweight fighters Juliana Velasquez and Emerson Falaco. Reactions to the event were immediate and resoundingly negative. One commentor to the event questioned, “What does MMA as a community establish?” Another sports commentator made an even stronger claim, “Some things are just wrong: salvery; racial prejudice; a man fighting a woman, sanctioned or otherwise.” I can think of hundred of other things that are just wrong too, like murder, rape, and the clandestine electronic targeting and hunting of individuals using magnets and the electromagnetic spectrum (radio waves) via a psychopathic game. (7)

Match-ups are not new in sports, but mixed-gender contact sports always attract criticism. In 1973, Billie JeanKing eviscerated Bobby Riggs in front of more than 30,000 fans at the Houston Astrodome, then the largest crowd ever to assemble to watch a tennis match. King’s victory is often credited with sparking a boom in women’s sports and denoting women’s progress towards equality. In contrast, when professional boxer Margaret McGregor easily beat Loi Chow over four rounds at the Mercer Arena in Seattle, Washington sports writers referred to the event as a “fistic freak show.” The clarity of these statement are precise; a contact sport such as boxing is clearly not a tennis match. Pitching Billie Jean King against a man, Bobby Riggs, was a novelty within the sport of tennis. It did not involve blows to the head or violent intent (5) It is my assertation from personal experience that electronic targeting and electronic attacks to the body, at least for me, have involved blows, not only to the head, but to the private spaces no one should ever be touching implying violent intent.

What is even more interesting was Jill D. Weinberg’s field notes on the behavior of male spectators attending the same female fighters’ boxing match she was attending:

“As the women entered the cage, the crowd of mostly men booed. Fans who normally stood during fights sat down. Some simply left the arena. Those who stayed made remarks. Common were “go home” and “go back in the kitchen.” Others were more sexualized. Men often grabbed their crotch and asked the fighters to perform sex acts on them.” (Field Notes, April 2011)

This made me wonder, “Do the male spectators, watching female fighters, think that because these women show a proclivity towards masculine behaviors such as fight competitions that they themselves might enjoy being raped or even perhaps enjoy rape culture?”

I further pondered why some men resort to BDSM practices (physical violence/assaults/sexual assaults), portraying themselves as the “dominant” and the woman as the “submissive” and “weaker” sex. Why would a man, or woman for that matter, choose physical assault or sexual assault over compassionate content (ie: language)? Could it be that their physical prowess is the only aspect that would allow them to successfully “win” a competition? It turns out, that men who choose physical assault/sexual assault have been made to feel the same way they wish their submissives to feel; humiliated and degraded. It’s known in psychology as the Achilles Complex. It is a language that has been demonstrated for them by another male (or a female) and a language they mirror in an approach that allowes them to feel powerful. (8)

For women, I believe the same psychological mechanisms that are at play for men are also at play for women. When female masculinities are triggered, a woman may feel insecure or inferior for whatever the reason may be and then seek to control the situation by demonstrating her prowess. Like BDSM, it is part of a theatrical scenario being played out from the past. These individuals do not wish to be humilated, and they do not wish to be perceived as “weak” “a littel girl” “dumb” “childish or inferior.

Because the world we live in is filled with relational Objects, woman who possess proclivities towards masculinities may be unable to “win” in competition with another woman on other levels such as an intellectual level, or a relationship level, or a financial level, or a personal level which involves physical attributes such as being thin, in good shape, beautiful, young, and/or vivacious. So they may find themselves experiencing feelings of inferiority, even perhaps feeling humilated. They may find themselves having violent fantasies carrying out acts of violence towards their relational Object. They then may finally resort towards these fantasies of physical violence and/or passive-aggressive violence to demonstrate their prowess on a theatrical stage set for them to win the “competition.” I believe this is what the electronic targeting of individuals seeks to accomplish.

What is it about females exchanging physical blows with a man that strikes a chord in a way that a single-gender event does not? The source of the discomfort instead comes from the fact that an activity that endorses a man’s use of force against a woman evokes dominant discourses and imagery of violence against women. And even though these women have freely chosen or consented to participate, consent seems irrelevant. (7)

Conclusion

The spectator sport of watching acts of physical violence is something that has been with us since the early Roman era of glatorial fights. Perhaps even earlier in our history, although I lack historical archealogical evidence at the moment. The spectator sport of watching acts of physcial violence distilled, passed down to public audiences, became the act of witnessing men being put to death; hanged, disemboweled, and electrocuted. Although this is no longer open to public audiences today.

One of the last raging wars in the War of the Roses was the Battle of Bosworth Field on August 22, 1485 which marked the end of the War of the Roses and the Middle Ages. King Richard III was killed. Richard’s body was said to have been paraded around town on the back of a horse for all to see. When Richard’s body was discovered over 530 hundred years later, buried underneath the alter of the former remains of an old church in Leicester, England on Feb. 4 2013, scientists performed a forensic analysis on the remains. They reconstructed his wounds and even reconstructing his facial image. It turned out it was a bloody vicisous killing at which King Richard III was at a disadvantage since Richard had scoliosis and osteoarthritis and walked with a cane. The findings also outlined in the study reported the king sustained a total of 11 wounds at or near the time of his death at Bosworth Field in 1485. Nine of the injuries were inflicted to the skull, one which was believed to be the final lethal blow. One of the other two wounds done to the body was done to his pelvis. It was believed to have been done after death. Richard literally had sword shoved into his backside, that is, into his posterior region. (9)(10)(11)

We thus can make connections between how violence was formerly utilized and the new shifting methods of violence and concealment like the use of electronic weapons to systematically assault while laying carefully concealed from eyewitnesses. These technologies harnesses geo-magnetic poles and electromagnetic spectrum via radio frequency (RF).

Sources:
(1) Pew Research Center. “Widespread Support For Banning Full Islamic Veil in Western Europe .” July 8, 2010. Retreived online September 28, 2020. https://www.pewresearch.org/global/2010/07/08/widespread-support-for-banning-full-islamic-veil-in-western-europe/
(2) Judith Butler. (1997) The Psychic Life of Power: Theories in Subjection. Stanford, California. Stanford University Press.
(3) Micheal Foucault. (1978) The History of Sexuality: An Introduction. New York, NY. Pantheon Books.
(4) Evan Stark. (2007) Coercive Control: The Entrapment of Women in Personal Life. New York, NY. Oxford University Press
(5) Proclivities’ Principle Wisdom. “The World’s Most Powerful Societies Are Secret Societies.” Published online September 27, 2020. Retrieved online September 28, 2020. https://proclivitiesprinciplewisdom.wordpress.com/2020/09/27/the-worlds-most-powerful-societies-are-secret-societies/
(6) Daily Mail. “Prosecutor reveals how notorious Alaska serial killer ‘butcher baker’ who killed at least 17 women and raped another 30 acted like a hunter and only confessed when he played good cop.” Published September 3, 2020. Retrieved online September 28, 2020. https://www.dailymail.co.uk/news/article-8693993/Prosecutor-tells-Alaska-serial-killer-butcher-baker-killed-17-women-hunted-victims.html
(7) Jill D. Weinberg. (2016) Consensual Violence: Sex, sports, and the politics of injury. Oakland, California. University of California Press.
(8) Nancy J. Chodorow. (2012) Individualizing Gender and Sexuality. New York, NY. Routledge; Taylor & Francis Group. pp. 121-136. Chapter 9; Hate, Humiliation, and Masculinity.

(9) Agata Blaszczak. “Forensic Science Solves Myster of Richard III’s Death.” CBS News. September 17, 2014. Retrieved online September 30, 2020. https://www.cbsnews.com/news/forensic-analysis-of-richard-iii-death-solves-mystery/
(10) Wikipedia.org Ricahrd III of England. Retrieved online September 30, 2020. https://en.wikipedia.org/wiki/Richard_III_of_England
(11) Proclivities’ Principle Wisdom. “The Shifting Perspective of Violence.” November 23, 2019. Retrieved online September 30, 2020. https://proclivitiesprinciplewisdom.wordpress.com/2019/11/23/the-shifting-perspective-of-violence/

How Will Modern Day Advances in Technology Adversely Effect Our Lifestyles as Robotics Meet Android Systems?

NGM’S cover-issue Sept. 2020

In this month’s issue of National Geographic Magazine the featured article discusses the revolution in robotics as machines take over more of the duties long performed by humans. (1) As we become insatiable consumers of advances in technology we may be blindly allowing the violations by those in power over those with no power. The new age revolution isn’t fought with rifles anymore, it’s fought with electronics. I wasn’t even one minute into my read of this article before I came across the awareness of how robotics and artificial intelligence (AI) has intersected and crossed over into the proclivities of human sexual behavior. Thus, the new age of sexual deviance.

“Will smart machines make our lives better?”

Man has long sought the company of women. Prostitution has been with us since biblical times. The female escort is nothing new and it never will be. However, in today’s world, technology and sex have emerged in a new form. Where once we had sex phone numbers men could call to achieve sexual arousal, we now have a downloadable application called the Harmony app so men can talk directly to an Android sex worker via your smartphone using an AI platform. That’s right, interfacing with a computerized text-to-speech and speech-to-text android platform for sexual arousal. For a small monthly fee of $20.00 – $25.00, you simply download the app to your Android phone. You are then granted access to create a fully customized virtual female companion. (2) Sort of like Siri but with a sex drive to excite you in places you’ve never imagined.

Silicone and metal doll heads rest on hooks at Abyss Creations

Abyss Creations located in San Marcos, California has manufactures hyper-realistic silicone sex dolls for more than 20 years. It’s newest push involves bringing animatronics, sensor technology and artificial intelligence (AI) together so as to give these dolls programmable personalities. Let’s think about that for a moment. In order to fully operate your Android smartphone you need to keep your Google Play Services updated. Google Play Services, coincidentally shortens to GPS, grants permission to Android systems. You can’t operate your Android phone and utilize it to its maximum capacity without logging your device into an Android platform! Google Play Services also grants permission to Body Sensors, Calendar, Camera, Contacts, Microphone, Phone, SMS, and Storage. This is how the government can conduct surveillance over your smartphone, and for those receiving government subsidies cellular free service your privacy maybe more at risk than you think. But it is also important to note that you can unsuspectedly download a surveillance program to your phone via a rogue app. But back to the Android doll.

abyss-creations-realdolls-tour-harmony-6
Are Sexbots here to stay?

Known as “RealDolls” these sex toys begin at $4,000 and the robotic talking head cost $10,000. You can purchase a silicone and metal frame body but if you want a talking head to go on to your “RealDoll” you will have to pay an additional $10,000 which brings the cost to around $14,000 for one fully loaded animatronic sex doll. And here in lies the difference between rich boys and poor boys. Rich boys purchase a fully loaded $14,000 talking sex doll and poor boys download the app.

Has anybody read the book or have seen the movie “Cloud Atlas”? Somni-451 may have just arrived. What will be our truth be behind the concept of “Exultation”? In the movie Exultation was a lie told to oblivious androids about ascendance in to a “better lifestyle.”

Back to “RealDolls” meet Android systems. Now, here is where it gets interesting. If your Android smartphone can interface with Abyss Creations Android computer platform via a downloadable application making it possible to “access” your “RealDoll” over your Android phone so as to make it possible for you to communicate to her, then the possibility exists for a consumer of one of these “RealDolls” to interface with her over his/her Android phone using an application. Likewise, the possibility also exists for similar implants to be placed into biological human tissue so as to access someone via Android platforms. The purpose and scope of this rogue Dark Side to human affairs would be to take control of the target person. If you gain access to him/her, you can get them to do all sorts of things you want them to do like becoming a human drone and taking control over the person’s body. Remember the Manchurian Candidate?

Brainstim head gear

In other news, a story that comes straight out of Total Recall, the Pentagon had started testing the application of running low level electrical currents through soldier’s brains as a replacement for coffee and energy drinks in 2014.

The currents which are targeted to specific areas of the brain, show great potential, although testing had been limited in 2014.

Bryan Bender, reporting for the Boston Globe, states: “Early experiments using “noninvasive” brain stimulation have been performed on several dozen volunteers at the Air Force Research Laboratory at Wright-Patterson Air Force Base in Ohio. The results show the technique improves both alertness and acuity, researchers say.” (3)(8)

Those given electrical stimulation reported feeling refreshed at the end of the testing, despite obvious sleep deprivation. Overall, volunteers hooked up to the electrodes performed twice as well as those given nothing.

Surprisingly, volunteers who had been given caffeine performed the worst of all three groups. By the time the 30 hours had passed, the group had “tanked.”

As the U.S. military has become increasingly reliant on drone technology, finding ways to keep pilots alert has become an increasingly pressing matter. Soldiers now can spends hours scanning through uneventful data during a drone flight, leading to a very real possibility of critical slips in vigilance.

Bender notes that “monitoring intense streams of data can quickly become so repetitive — especially when there is no action — that attentiveness and recognition can deteriorate in as little as 20 minutes.”

Researchers acknowledge that there has been no real testing done to see the potential long-term effects of using electrical stimulation every day.

With advances like this, it may not be too far in the future that consumer electric shocks become the next big thing. After all, it’s not the first time people have turned to zapping themselves [and others].

Inspire, an implantable device that sends mild electrical impulses to an implant that stimulates the back of the throat to help relax the tongue so people can achieve a fuller night’s rest. But whose pushing the button?

Innovations in sensors implanted inside the body include the latest in sleep apnea treatment. Inspire is a new technology that is implanted inside the body to help with sleep apnea disorder. (4)(5) The Food and Drug Administration (FDA) in 2019 approved the use of the first implantable continuous glucose blood monitor for Type 1 and Type 2 diabetes. (6) Some continuous glucose blood monitors can interfaces with your Android smartphone to get blood sugar results and can also transmit your monthly blood sugar log to your primary care physician.

So, where are all these new technological innovations going to take us? All of these intersecting realms of human activity combining with Android systems? And what’s more, what’s the Dark Side? Because inevitably they’re is always a Dark Side.

Movie clip from the movie Cloud Atlas featuring “Fabricants” (SOMNI-451)

I’d like to leave you with some thoughts from some engineers in the medical field regarding transcranial direct stimulation. In an article entitled “The Unfinished Science Behind the New Wave of Electrical Brain Stimulation” published by Wired said:

“A stronger dose of caution came from Vincent Walsh, a cognitive neuroscientist at University College London. Walsh did something I’d never seen in 12 years of attending scientific conferences as a journalist: He started his talk by pointing out the flaws in a study from his own lab, a 2010 study that suggested tDCS (transcranial direct-current stimulation) could improve mathematical learning. Walsh argued that other research studies have suffered from similar problems, ranging from inadequate control experiments, to guesswork about which parts of the brain were being excited and inhibited, to unanswered questions about whether the modest effects reported in most lab studies have any real-world relevance.”… Marom Bikson a biomedical engineer at the City College of New York said the field needs to mature and move toward bigger, more carefully controlled studies.”

Note: The views contained in this post represent the opinion of the blog’s administrator. The opinions and views stated here are concerned with unethical biomedical engineering, research studies that use and promote electrical stimulation to the body and brain. Questionable, unethical studies that aren’t controlled and serve no real practical application except to torture the patient because data isn’t accurately evaluated nor peer reviewed.

Sources:
(1) Berreby, David. “The_Robots_Are_Here.” National Geographic Magazine. September 2020. pg. 40-73.

(2) Crist, Ry. “Dawn of the Sexbots.” Cnet.com. Published August 10, 2017. Accessed online August 25, 2020. https://www.cnet.com/news/abyss-creations-ai-sex-robots-headed-to-your-bed-and-heart/

(3) Bender, Bryan. “Air Force stimulates brain waves of drone operators.” The Virginia Pilot. Published February 19, 2014. Accessed online August 25, 2020. https://www.pilotonline.com/military/article_f9771f04-2d63-5984-9a2d-37adf549296a.html

(4) “New Implant Device A Breakthrough In Sleep Apnea Treatment.” Aired March 26, 2018. WCCO Channel 4. CBS News Minnesota.
https://www.youtube.com/watch?v=W1zkW7DSXaU

(5) Inspiresleep.com https://www.inspiresleep.com/

(6) Roan, Sherri. “First Implantable Continuous Glucose Monitor Receives FDA Approval for Type 1 and Type 2 Diabetes.” Everyday Health. Published January 23, 2019. Accessed online August 25, 2020.
https://www.everydayhealth.com/type-2-diabetes/treatment/fda-approves-first-implantable-cgm-diabetics/

(7) MrHDmovieclips. YouTube.com. Retrieved Online August 25, 2020.
https://www.youtube.com/watch?v=nvUpUU6owVc

(8) Miller, Greg. “The Unfinished Science Behind the New Wave of Electrical Brain Stimulation.” Wired. Published May 5, 2014. Retrieved Online August 25, 2020.
https://www.wired.com/2014/05/brain-stimulation-science/

THE SILENT GARDEN – On the ‘symbolic imaginary’ of female silence through means of electronic assaults (Revised)

crocus-snow
Crocuses in the snow

“Vengeance is practiced, outside of laws or rights, in the form of aggressions that may or may not be preconcerted. Thus a sort of international vendetta is set-up, present more or less everywhere, which disorients the female populace, the groups and micro-societies which are in the process of being formed. Real murders take place as part of it, but also (insofar as they can be distinguished) cultural murders, murders of the mind, emotions and intelligence.” ~Luce Irigaray’s thoughts on the slippage between murder of self and soul

As a woman, one of the greatest pleasure I found was in cultivating and caring for garden plants. But through the use of electronic assaults I was made ill. My garden space and yard space were an important aspect of my identity and who I considered myself to be as a woman. The germination and care in maintaining angiosperms and fruit-producing plants was my therapy. In the complex power of an abusive relationship, I did not earn my own money. Dependent and in service to others is the role typically played by women. As a result, I am economically insecure. The items I purchased to care for this garden via an American Express credit card, a bill I did not pay for myself, fell under the category of “Yard Maintenance” in the domestic care of a home. A home I do not own. Little did I know this act would earn me the dissemination of my garden space through an act of passive-aggressive violence. When it became apparent, through the act of silencing me via electronic assault (I am the voice of a targeted individual), I could no longer care for the garden and yard space. My sister and my brother-in-law, the ones responsible for paying the American Express credit card bill, came and tore almost every plant out of my garden last summer. Everything except for a sage bush which I germinated from a seed, and which I paid for myself when my son was very small. All other perennial herbs and fruit-producing plants were either trashed or re-located elsewhere. If I did not buy the plant, I did not own it. Therefore, under Hegel’s philosophy of Lordship and Bondage, the bondsman made her mark and then, through the Lord, it was re-written. This included my favorite spring-time ground cover, a billowy, fluffy cover of purple phlox, a climbing clematis flowering plant, perennial lemon thyme, the perennial herb thyme, chives, mint, fennel, and a blueberry bush. As I salvaged my blueberry bush from the pile of debris my brother-in-law and my sister started to collect as they tore out my garden, my brother-in-law instructed my sister to “tell me.” My sister then turned to me and in a nasty tone of voice said, “Why you can’t take care of it!”

I also have a medical need to manage my blood sugar, blood pressure, and weight. I have a family history of hypertension, type 2 diabetes, kidney disease, heart disease, lung disease, and cancer. It is no surprise that I became “pre-diabetic.” My kidneys are at risk of developing the onset of disease from my diabetic condition. The increase in my blood pressure contributes to a higher risk of acquiring kidney disease. I am an asthmatic as well. Routine exercise helps my pulmonary system and assists with more fluid breathing. My insurance company covered the cost of a blood pressure monitor. However, the blood sugar monitor, in addition to three herbal supplements that support lower blood sugar, were purchased on the American Express card. Keep in mind, a card I don’t pay for this card’s bill. Does this ‘flashy’ American Express credit card represent the cultural symbolic of “white female privilege?” I often use this credit card in retail stores that employ black cashiers. Do I represent the “white privileged class?” I wonder how they will “tear-out” from my body these ingested supplements that are from the “white privilege class?” Although I’m not sure of the person(s)’ identity who is trying to “speak” to me through the veil, I do know the classical, historical, profile of male patterned dominance and oppression over women. Sometimes, though, I believe these people are from the black urban population. A population that is rich and dense in Trenton, New Jersey. And this black urban population most likely perceives me as a “white spoiled female” from the “white privilege” class. Could this be the symbolic of the very large black patio umbrella my brother-in-law Rick and his brother gave to me? I don’t’ know? But it represented some type of symbolic. I wonder too, about the symbolism involved in their leaving for a Caribbean vacation on “Fat Tuesday” and the onslaught of electronic signals that inflicted pain and suffering which contributed to my personal weight gain? Please consider the link below entitled “Deviant Desires: The Fetish Fantasy of Body Inflation and Expansion.” Philosophically speaking, this would register in the “symbolic imaginary” of deviant sexual desires of body inflation fantasies in the foreclosed psychotic and the anal-sadistic universe.

Deviant Desires: The Fetish Fantasy of Body Inflation and Expansion

The personality that is trying to talk to me through the veil which hides their identity so well, while providing them the comfort and safety of hurting another human being and getting away with it, expresses male-patterned abusive dominance. Typically not the approach women seek when resorting to violence. In fact, the entire conception of electronic abuse and electronic assault and the “electronic human target” can be perceived as male patterned behavior in nature. Please refer to the tactics used to “silence” victims by gangs and mafias and the late 19th-century male’s portrayal of the female in symbolic images and art.

The silencing of my garden space was a direct attack at hurting me psychologically and emotionally. It is not clear if the person who is targeting me with electronic attacks is a neighbor, a past acquaintance, a family member, or a network of all three. But, it was not a surprise they targeted some of my favorite plants with removal. I had ‘voiced’ my fondness for these individual plants to both my sister and my brother-in-law, but also to a personal family relative, my biological brother. My neighbors knew as well how much I loved my garden as they would often see me outside my home doing yard work and gardening. My garden lite up at night. And, from behind my house, in the parking lot of the local American Legion bar post 458 located on Michigan Avenue, you could see my garden glow. My neighbors knew it was the light of maternal care and perseverance. The garden is a symbolic image of the maternal life-giving force of the womb, her power of the procreative through strength and perseverance.

Ripping that which one loves, right out of the life of the intended target has been a strategic tactic in abusive relationships as well as criminal relationships. Making a mother suffer by making her witness and watch the systematic abuse and torture of her children has been part of the technology of coercive control. I considered all my young seedlings and plants I cared for, my children. Child abuse is tangential to spousal abuse. This begs the question, “What kind of power is control?” And what gender usually wields power over the “inferior sex?” And let’s remember that children are also perceived as “inferior beings.” Men, that’s who. And men who possess a paranoid fear of loss of control over others are not above the most heinous, insidious mentalities to inflict harm on others. These are the mentalities possessed by some organized crime syndicate leaders as the fractured fault lines of masculinity. Please refer to my post “The Fragilities and Fault Lines of Masculinity.” As a result, fear surrounding possible death and torture may silence many individuals into the darkest recess of anonymity.

The Fragilities and Fault Lines of Masculinity

What is “the silent garden” symbolic of? What can we infer from this silencing and denial of the “garden” brought forth by physical electronic assault? Michelle Boulous Walker in her book “Philosophy of the Maternal Body: Reading silence” points to Michele Le Doeuff’s reference to the “shameful face of philosophy” which “alludes to the fact that philosophy is unable to recognize its dependence upon the images or metaphors that it plunders from an imaginary outside.” Le Doeuff’s book “Philosophy of the Imaginary” speaks of this as the “internal scandal” of philosophy, “its inability to fathom its own inclusory and exclusory devices.” We can infer from the silencing brought about by electromagnetic assault and torture, that a supposedly male-dominant ‘voice’ was ‘speaking’ to me through the imaginary symbolic of symbolism. Through the veil, this ‘voice’ without a face, sought to silence the “active” female part of my symbolic act of maternal nurture, the act of gardening, by assigning me to a position of muted interiority. Since lawn maintenance is “active” “masculine” “outside work,” this ‘voice’ slipped curiously into the realm of moral philosophy to address the question, “What ‘space’ is appropriately assigned to the feminine gender?” Le Doeuff exposes an 18th-century masculine ideological dated 1777 functioning to reducing women to the “voiceless void” and “inactive passivity” often discussed by feminist philosophers and also expressed by Freud as the “passive inside work of the domestic.” Le Doeuff’s exploration of the philosophical imaginary traces an elision of woman and muted interiority in this 18th century text of a physician. Le Deouff discovers the echo of an imaginary femininity embedded in a philosophical tradition that can only be labelled phallocratic. This same echo can be heard in the ‘voice’ without a face that promoted my muted interiority and silenced my active masculinity. Please refer to my post “In the Shadow of Silence: The pedagogy of shame.” The inactivity brought on my electromagnetic assault furthered the development of a mature female self, one that has historically been associated with fertility. Please refer to “The Venus of Wilendorf” and its association with fertility and harvest. Please refer to the above-referenced link “Deviant Desires: The Fetish Fantasy of Body Inflation and Expansion” which provides images of these symbolic relics.

In The Shadow of Silence: The pedagogy of shame

Anthropologists have acknowledged one of the most common kinds of “silencing” among women as being done in “strategic opposition” to women’s ‘voice’ and own sense of personal authority and female development. The divine voice of the maternal plays a part in individual paranoid fears surrounding childbirth. As a result, many pregnant females have been permanently silenced into death by their abusive male counterparts. Thus, violence and jealousy play a part in domestic violence and the battering of women by their male partners. When a batterer brings a litany of complaints about a woman’s failures to the table, (s)he is expressing something of which the woman is also painfully aware – that the very “invisible” thing that is attacking her does not meet her needs or desired sense for a standard for care of which she feels entitle and deserves which is the basic respect for human life. No matter how outrageous and phantastical the man’s accusations against the woman he targets, they never, under normal, logical, and reasonable circumstances pan out to his paranoid delusional fantasies of her. She is an “alcoholic.” She is a “whore.” She is a “witch.” Is she really an “alcoholic?” Is she really a “whore?” Is she really a “monster?” Or is she just being made out to be one? Perhaps she is expressing a posture in defense of her own self rights and needs. Perhaps refusing to acquiesce to his demands? Demands that express demeaning and derogatory speech, “You need to get out!” “Attend to my needs or leave,” “If you don’t like it, there’s the door” or “I’m gonna need you to go on disability to help out with the finances?” Phrases that all ‘voice’ the needs of the other and does not address the needs of the woman being abusively targeted. These phrases are markers of an abusive relationship. These phrases make me believe the people responsible for hurting me need me to earn “free” money while they attempt to “dumb me down” and “one-up me” with physical electronic assaults to my body and mind. In an attempt to keep me financially dependent and economically insecure, electronic assault would facilitate the onset of mental instability and disability and serve the two-fold purpose of making me a slave (someone’s “bitch slap”) while providing money to help maintain a house I will never own. So why are they hiding their faces? Who is it that uses tactics of pain and suffering via electronic assault, while providing no avenue to alleviate the pain and suffering that promote silence and FEMICIDE?

Electronic assaults can not be seen like physical assaults, and in that sense, they are very different. With a physical assault, you can see your perpetrator coming at you. You usually can visibly discern race, nationality, hair color, skin tone, eye color, facial hair, weight, height, body build, and color of clothing. With electronic assault, you CAN NOT SEE the perpetrator. You CAN NOT SEE the person that is coming after you! This renders the assault in the realm of the “symbolic imaginary.” The symbolic imaginary can only be understood in terms of language and discourse, voice and speech in the symbolism of psychoanalytic philosophy. As a result, these circumstances are ripe for “gaslighting” games.

Soldiers who fight on the front-lines of war (and females who suffer domestic violence and physical assault) have a tendency to abuse substances like alcohol and drugs. Why would use electronic assault on individuals who have a tendency to abuse substances like alcohol? There is only one reason why someone would want to use electronic assault on individuals who have a tendency to abuse substances like alcohol. And that reason is to further their continued substance abuse. It is not being used to “help the individual.” These individuals already have difficulty coping with the stressors of physical abuse. AGAIN, the technologies and devices that contribute and play a part in the physical electronic assault of human beings are part of a language. A language that expresses and perpetuates male-patterned dominance and abuse.

Although the use of experimental clandestine eavesdropping technologies that are implanted into the body to stalk victims has yet to be fully defined by federal statute, establishing it as illegal, and while this fact remains true, I propose the federal government remains complicit to these activities, activities that breach and violate citizens’ personal privacy and constitutional rights through acts of cyber-invasion using remote broadcast radio frequency (RF) and geo-pole location magnetic technologies that register as cyberstalking. The following statutes define these activities as a crime are as follows:

“Title 18, United States Code, Section 2261A is the federal stalking statute. Section 2261A(1) covers in-person stalking and Section 2261A(2) covers cyberstalking— stalking that occurs using Internet or telephones—as well as stalking that occurs using the mail. Section 2261(2), originally enacted as part of the Violence Against Women Act of 2005, has two main provisions—Subsections (A) and (B).”

• Both provisions require that the defendant act with the intent to kill, injure, harass, intimidate, or place under surveillance with intent to kill, injure, harass, or intimidate another person.

• Both provisions also require the use of the mail, any interactive computer service or electronic communication service or electronic communication system of interstate commerce, or any other facility of interstate or foreign commerce. Usually, this element is met with the use of the Internet.

• Both provisions also require that the defendant engaged in a course of conduct, meaning more than one act.

Subsection (A) further requires that the course of conduct places the victim in reasonable fear of the death of, or serious bodily injury to, the victim, the victim’s spouse or intimate partner, or to an immediate family member of the victim. Subsection (B) requires instead that the course of conduct causes, attempts to cause, or would be reasonably expected to cause substantial emotional distress to the victim or the victim’s immediate family.

The statute previously required that the victim and the perpetrator be in separate jurisdictions, making the statute inapplicable in a number of stalking cases. A significant amendment to the cyberstalking statute was passed in 2013, which eliminated this requirement. The penalties available for violating section 2261A, contained in section 2261(b), range from a maximum of five years to a maximum of life where stalking results in death of the victim. For a discussion of the first case prosecuted under the “cyberstalking resulting in death” provision, see Jamie M. McCall and Shawn A. Weede, United States v. Matusiewicz: Lessons Learned From the First Federal Prosecution of Cyberstalking Resulting in Death, UNITED STATES ATTORNEYS’ BULLETIN (May 2016).
For a detailed discussion of 19 United States Code § 2261A(2), see Edward McAndrew, Say Hello to My Little Friend: The New and Improved Federal Cyberstalking Statute, USA Bulletin (Jan.2014); Margaret Groban, Intimate Partner Cyberstalking — Technology as a Dangerous Tool to Stalk, Instill Fear and Create Serious Danger to Intimate Partners, UNITED STATES ATTORNEYS’ BULLETIN (May 2016).