Abusive parents and psychiatrists: a criminal association

To contextualise this series about psychiatry, see: here. Below, an abridged translation of a chapter of one of my books:
 
 

Modern psychiatry pushes us in one direction—toward blaming the victim and exonerating the adult authorities. It’s the easy way out for all of the adults, including the child abuser; but it’s a disaster for the child.

—Peter Breggin [1]

The biggest surprise I ran across while reading Thomas Szasz and Jeffrey Masson was the discovery that, since its beginnings, psychiatry has sided parents during conflicts with their children; and it has sided them independently of the moral or sanity of the parents. In the 17th century the admission regulations to two French insane asylums for minors stipulated that:

Children of artisans and other poor inhabitants of Paris up to the age of twenty-five, who used their parents badly or who refused to work through laziness, or, in the case of girls, who were debauched or in evident danger of being debauched, should be shut up, the boys in the Bicêtre, the girls in the Salpêtrière. This action was to be taken on the complaint of the parents. [2]

In the same way, in the 18th century parents could appeal to the king for the purpose of, by means of a lettre de cachet confining a rebel child in the Bastille. [3]

In the 19th century the same situation shows up in America. In 1865 the Boston Times Messenger described the McLean Hospital as a ‘Bastille for the incarceration of some persons obnoxious to their relatives’. [4]

This bizarre history could be comprehended if we see psychiatry from an unfamiliar viewpoint: not as psychiatry presents itself, an objective science, but as an extralegal system of penalties which, since its origins, has allied itself with the status quo. And this doesn’t refer only to the alliance of psychiatrists with parents, but with husbands in other times. In America’s 1850s, for instance, Illinois commitment statute indicated:

Married women… may be entered or detained in the hospital (the state asylum of Jacksonville) at the request of the husband of the woman… without evidence of insanity required in other cases [my italics]. [5]

In the 20th century psychiatry gained even more power and influence in Western civilization. It converted itself into a big psycho-pharmaceutical industry, which acts within the tough arena of the market and the laws of supply and demand.

The key word is demand. When family problems arise the parents, and only the parents, have the economic means to hire professionals. Thus, from its origins it has been very convenient for these professionals to see family problems as medical problems, and they have deceived themselves to see such problems that way. Paediatrician Robert Mendelssohn observed: ‘teens are Big Business for psychiatrists’.[6] Psychiatry is not oriented to defend teenagers during family problems. That would put psychiatrists in conflict with the parents, the source of income of the psychiatrist. Paul Fink, president of the American Psychiatric Association (APA), put it bluntly: ‘It is the task of APA to protect the earning power of psychiatrists’.[7]

That psychiatrists have played the role of lawyers for the parents and the status quo can be seen with extraordinary transparency when studying the psychiatric labels in the 18th and 19th centuries. A few examples will illustrate this point.

When slavery was legal in the United States, Dr. Samuel Cartwright discovered that slaves who ran away from their masters suffered from drapetomania, a disease that only afflicted blacks who had ‘an insane desire to run away from their owners’.[8] Other blacks suffered from the medical disease dyasthesia Aethiopica, which pathological symptom was ‘paying no attention to property’. Benjamin Rush, the father of American psychiatry also discovered various nervous diseases. He called one of them anarchia, and defined it as ‘the excess passion for liberty’. At present Rush’s portrait continues to deck out the official seal of the American Psychiatric Association.

In 19th century-Europe the situation was no better. Women who didn’t comply with the role assigned to them were labelled folie lucide in France and moral insanity in England and its equivalent labels in Switzerland and Germany. Many were confined in insane asylums prompted by their husbands, fathers or brothers. Indeed, in the 19th century women were the main targets of organised psychiatry (just as in the 20th and the 21st centuries children and teenagers are once more the main target). Jeffrey Masson disclosed testimonies of some of the victims of these mercenary inquisitors: women that managed to escape the asylums and exposed both their families and the psychiatrists. One of these, Hersilie Rouy, committed as a result of a dispute with her brother, testifies in a book published in 1883 in Paris that:

For fourteen years I have lived under incarceration that cut me off from the real world, took away my civil rights, deprived me of my name, took away everything I owned, destroyed my entire existence without even being able to say why. [9]

Incidentally, I am not using these examples to promote feminism or anti-slavery for American blacks. I believe in patriarchy—but in a patriarchal society not based on the pseudoscientific claim that the liberated women in the 19th century suffered from a biomedical disease and that therefore should be ‘treated’ by MDs. This is analogous to the pseudoscientific claim in our century that boys who don’t pay due attention in the traditional school system have a brain disease that must be treated with Ritalin. The same could be said about runaway black slaves: punish them if you want but do not invent spurious diseases. Otherwise, such pseudoscientific diagnoses and empowering of the medical profession beyond its limits will metastasise into the white community with dire consequences.

Another piece of information that shocked me while reading Masson and Szasz was that since those times there has not only been an association between abusive parents and husbands with psychiatrists, but another alliance between psychiatrists and the state. For instance, after escaping and publishing her book Rouy appealed the French Ministry of Justice. Yet the ministry sided the psychiatrists:

Our doctor who knows more about it than we do has the conviction that she is mad and we bow before his infallible science. [10]

The case of Hersilie Rouy was not the only one that Masson disclosed in his investigations, but the pattern is very similar: young women perfectly sane diagnosed as suffering from ‘moral insanity’ in spite of the fact that the doctors acknowledged that there wasn’t anything wrong with their intellects. This is why the condition was named folie lucide in France (literally, lucid madness).

Another curious psychiatric label for unmarried ladies of the high society that had fiancés of lower status—and here I cannot help reminding the film Titanic—was nymphomania.[11] In some cases these ladies were confined in their bloom of youth to be liberated old to homes for the aged. Following next I quote an excerpt from a letter of Dr. Massini to Dr. Binswanger to confine Julie La Roche to an insane asylum in Switzerland:

In mid-January she ran off from there, supposedly with her brother, but in fact with the adventurer von Smirnoff, and suddenly appeared in Basel, presenting him as her fiancé. Here of course the relationship was nor approved…

All of this leads me to conclude that Miss La Roche, who is otherwise a thoroughly lovable girl, is heading toward ‘moral insanity’, which makes medical supervision advisable… She will surely attempt to escape, perhaps at the least pretend to commit suicide. It will therefore be necessary to put her in charge of incorruptible guards who will watch over her very closely… I do not believe that Mr. La Roche ever mistreated his daughter. [12]

It could be thought that these are relics of a barbarian psychiatric past already surpassed that have nothing to do with our civilised age. This was La Roche’s testimony:

My father abused me in a terrible manner… after he had thrown a sharp object at my head with such force that my face was covered with blood, to which a deep wound testified. There are witnesses to all these events.

One day in Saarburg, where we returned after our marriage [with von Smirnoff], and where I had to remain in bed, we were surprised by the police and then by my father. Though sick, I was dragged off through storm and rain by Mr. La Roche [her father]. My marriage certificate, everything was in vain. With court transportation, I was taken to Kreuzlingen, which is a private insane asylum (as can be ascertained by looking it up in any directory). There, on the first day, I was diagnosed as melancholic and insane.[13]

Like Hersilie Rouy, La Roche managed to escape. Thanks to this she left us her testimony, originally published in the Swiss newspaper Thurgauer Tagblatt. And just as the Rouy case, the united psychiatrists faced the exposé. Julie La Roche never was vindicated before society. On the contrary: the newspaper where her testimony appeared had to publish a shameful recantation stating that La Roche suffered, in effect, from moral insanity.[14]

The labels of the 19th century were not always invented to cause stigma on second-class citizens, sometimes they were invented to avoid stigma in the favoured classes. For instance, when a daughter of a high-born family stole something and was arrested, a psychiatrist was asked to diagnose that the poor girl suffered from kleptomania, an illness which symptom was an uncontrollable compulsion to steal.[15] Thus the law was outwitted and the spoiled daughter could return home. But like the stigmatising labels, it’s notorious to see how authorities used to go into open-handed complicity with psychiatrists to avoid, or to cause, social stigma.

These diagnoses—‘drapetomania’, ‘dyasthesia Aethiopica’ and ‘anarchia’ for blacks (anarchia, the disease invented by the father of American psychiatry was applied for whites as well), and ‘folie lucide’, ‘nymphomania’ and ‘kleptomania’ for women—seem ludicrous nowadays. Values have changed so much that the essentially political character of the labels and the role of psychiatrists as agents of the system and the affluent classes is visible from every point of view.

However, regardless of the obscure technicalities of present-day labels, which makes more difficult for the layman to detect the trick, the situation at present continues to be basically the same. The concealed objective of psychiatry has always been control, especially control of the most vulnerable members in society. That this policy persisted in the 20th century can be heard from the cynical statements of Francis Braceland, who was president of the American Psychiatric Association during the hippie movement in the 1960s:

It is a feature of some illnesses that people do not have insight into the fact that they are sick. In short, sometimes it is necessary to protect them for a while from themselves… If a man brings his daughter to me from California because she is in manifest danger of falling into vice or in some way disgracing herself, he doesn’t expect me to let her loose in my hometown for that same thing to happen. [16]

I could not say it more plainly. Notice how the thoughtpolice have not changed since the 17th century when they sent these ‘daughters in danger of falling into vice’ to the Salpêtrière Hospital in Paris. Again, I am not against disciplining a spoiled brat. I only take issue with the immense danger of inventing pseudoscientific diseases that the medical profession should treat as if they were ‘illnesses’, often against the will of the ‘patient’.

Something similar could even be said about quite a few cases diagnosed as ‘schizophrenia’. Below, a quotation from the brochure Schizophrenia published in 1998 by the Royal College of Psychiatrists and the National Schizophrenia Fellowship of England:

How do families react if a son or a daughter, a brother or a sister develops schizophrenia and becomes odd and unpredictable? They may regard the change in behaviour as rebellious, perverse and unacceptable without at first realising that it is due to mental illness. [17]

This brochure, destined to the masses, expresses more clearly the behavioural criterion for schizophrenia than the Diagnostic and Statistical Manual of Mental Disorders or DSM, the ‘Bible’, so to speak, of the psychiatrists.[18] The brochure does not ask how the adolescent sees his parents. It does not ask, for instance, ‘Is your mother so reluctant to her “psychological childbirth” that she treats you like a little boy?’ ‘Is she possessive, tyrannical and harass you often?’ Or ‘Is your father a passive fellow who always obeys your mom?’

Psychiatrists would never do a brochure for youngsters who cannot remunerate them. Those who wrote the brochure, the official psychiatric associations in England, have had ears exclusively for what the parents say, who are euphemistically called ‘the family’. It doesn’t even occur to them that the adult child’s version exists, or that his or her rebelliousness may be justified. The equation: rebellious, perverse, unacceptable is schizophrenic reminds me that during Brezhnev’s ruling the political dissident’s rebelliousness, an unacceptable perversity for Russian authorities, was officially considered a symptom of schizophrenia.[19]

The English brochure is most perverse when advocating the idea that ‘they may regard the change in behaviour as rebellious without at first realising that it is due to mental illness’. In other words, adolescent rebellion is, by definition of the most reputable associations of English psychiatry, an illness, schizophrenia or schizoidism; the feminist liberation of the 19th century was an illness, moral insanity; the anxiety of the black slave to escape was an illness, drapetomania. All these illnesses require medical intervention, which frequently ends up in incarceration without legal trial. The same brochure says:

People with schizophrenia do not always realise they are ill and may refuse treatment when they badly need it. In these circumstances, the Mental Health Act in England and Wales [enacted in 1983] and similar legal arrangements in other countries, permit compulsory admission to hospital. [20]

Take notice that this is a brochure published in 1998, and that they gave it to me in 1999 in a ‘mental health’ course in England’s Open University.

In essence, psychiatry has not changed since the 19th century, only the social values have changed. Psychiatrists have behaved, and continue to behave, as agents of the current status quo: be it slave-owners at the south of the United States, bourgeois parents that abhor the plebeian affairs of their liberated daughters, or harassing mothers that do not tolerate any rebelliousness in their children.

More direct evidence that an alliance exists between parents and psychiatrists, an alliance not declared to the public, has been exposed by a man who defrocked himself from the lucrative profession of psychoanalysis and that I have already quoted: Masson. In Final analysis he says:

‘When a child manifests gross pathology…’ these words startled me into consciousness. They were enunciated, for emphasis, very slowly, and in a booming voice. There could be no doubt about it, the department chairman was a fine orator. He had acted on the stage. His voice, his urban wit, his friendliness, his poise, his great knowledge of literature were all admirable. He laughed a great deal. He liked to make jokes. You had to like him.

But you did not have to like what he said. And I did not. What was it to ‘manifest gross pathology’? In this case, an eight-year-old boy was the ‘identified’ patient. The word ‘identified’ was a popular and venerable psychiatric term. He had been ‘identified’ as the patient by his mother and father, simply because he was not doing well at school, he had few friends, and he was a ‘problem’ at home. How was this, I wondered at the time, ‘gross pathology’? Where was I? I was at grand rounds.[21]

‘Grand rounds’ was the visit of psychiatric wards in the city of Toronto during Masson’s training for an analyst. The hospital staff met and a senior psychiatrist presented a case of one of the hospitalised ‘patients’. As Masson observed, this was humiliating for the patient:

It soon became apparent that every presentation of therapy was only good as the intellect and heart of the presenter. You did not, you could not, learn about the patient, but you learned plenty about the presenter… So here was a department chairman talking about still another ‘patient’, Jill, nineteen, ‘who was admitted to the hospital with a schizophrenic psychotic decompensation’.[22]

The department chairman who presented these cases was a respected psychiatrist who believed in electroshock. Masson continues:

How did we know, for example, that somebody was ‘sick’? It was simple: they were brought to the hospital. The chairman made it clear that a person who had been ‘identified’ as a patient by the family, was, in fact, disturbed in a psychiatric way. People apparently did not err when it came to making these kinds of home diagnoses. Thus, he told us, speaking of the ‘maladjusted’ (a medical term?) child, that we should accept

that the ‘identified’ patient is ‘sicker’ than the others. A study by S. Wolff (in the British Journal of Psychiatry) lends support to the family’s identification of its most disturbed member as the ‘sick one’…

To me, this was suspiciously convenient for the psychiatrist. What gave the psychiatric community this power? [23]

Who gives psychiatry these inquisitorial powers against children and teenagers? Society and its laws, of course; the state, our very culture! (Remember the epigraph of this book, ‘To commit violent and unjust acts, it is not enough for a government to have the will or even the power; the habits, ideas and passions of the time must lend themselves to their committal’, wrote Alexis de Tocqueville.) Masson is the only former analyst of the world that has dared to expose in his writings what happens in the ‘indoctrination process’ of this ‘semi-secret society’ as he calls the formation of psychoanalysts.

Another piece of evidence that there exist a criminal association of parents and psychiatrists is suggested by the fact that American psychiatry, represented by the American Psychiatric Association, has entered a collaboration with the National Alliance on Mental Illness. NAMI is formed by parents that, like Julie La Roche’s father, want to undertake psychiatric action against their offspring. NAMI’s position has been so extreme that it has even come to harass those psychiatrists who are not practitioners of the bioreductionist faith. [24]

It’s important to know that this alliance between tyrannical parents and psychiatrists is a very old story, and that it continues without serious challenge in our societies.

________

[1] Peter Breggin, Toxic psychiatry: why therapy, empathy and love must replace the drugs, electroshock, and biochemical theories of the ‘new psychiatry’ (St. Martin’s Press, 1994), pp. 269 & 315.

[2] Quoted in Thomas Szasz, The manufacture of madness: a comparative study of the Inquisition and the mental health movement (Syracuse University Press, 1997), p. 14.

[3] Ibid., pp. 48f.

[4] Ibid., 308.

[5] Ibid., p. 307.

[6] Toxic psychiatry (op. cit.), p. 298.

[7] Ibid., p. 360.

[8] This, and the following diagnoses, appear in Mind games (op. cit.), p. 105.

[9] Quoted in Jeffrey Masson, Against therapy: emotional tyranny and the myth of psychological healing (Harper Collins, 1997), p. 57. The alliance between parents and psychiatrists is exposed in chapters 1, 5 and 6 esp.

[10] Ibid., p. 60.

[11] Roger Gomm, ‘Reversing deviance’ in Tom Heller (ed.) Mental health matters (The Open University, 1996), p. 80.

[12] Against therapy, pp. 70f.

[13] Ibid., pp. 72f.

[14] Ibid., p. 76.

[15] Mental health matters, p. 80.

[16] Quoted in The manufacture of madness, pp. 46f.

[17] Schizophrenia (National Schizophrenia Fellowship & Royal College of Psychiatrists, 1998), p. 12.

[18] Diagnostic and statistical manual of mental disorders, fourth edition, DSM-IV (American Psychiatric Association, 1994).

[19] Thomas Szasz, The therapeutic state (Prometheus Books, 1984), p. 223.

[20] Schizophrenia, op. cit., p. 9.

[21] Jeffrey Masson, Final analysis: the making and unmaking of a psychoanalyst (Harper Collins, 1991), pp. 48f.

[22] Ibid., pp. 50f.

[23] Ibid., p. 51.

[24] Toxic psychiatry, pp. 425f.

Psychiatric re-victimization

To contextualise this series about psychiatry, see: here. Below, an abridged translation of a chapter of one of my books:

 
Let us imagine Dora, a girl in a state of trauma because she was raped by her father. Imagine that instead of taking her to a common hospital, she is taken by her father to a psychiatric ward. The girl does not want to go there. All she wants is for some of her loved ones to comfort her. What would she feel if the admissions officer to the ward told her?:

We are going to commit you. The rape did not cause any trauma. That is completely surpassed in scientific psychiatry. You live in a paranoid, world Dora. Because of your symptoms, my diagnosis is that you suffer from schizoidism. And you run the risk of schizophrenia. A chemical imbalance in your brain is causing your anxiety attacks.

I see that my scientific interpretation causes you panic… Do you know, Dora, that the first sign of recovery of a teenager who feels violated is to accept that she is a sick woman? For the same reason, and to help you accept it, my prescription is to bombard your brain with antipsychotics.

Any rejection of my diagnosis and prescription will be considered resistance. And the resistance to you taking your meds, my dear Dora, is involuntary commitment in this ward.

Would not this ‘bio-reductionist’ interpretation—which reduces our pains to a biological factor—be an additional blow to this minor, something even more devastating than her father’s rape? The example, although hypothetical, illustrates what happens to many adolescents in the doctors’ offices: something that I call the re-traumatization or re-victimization of a victim, which could be defined in thus:

In common jurisprudence, measures are taken against the aggressor. In psychiatric jurisprudence, measures are taken against the victim.

Does this sound like Alice in Wonderland? In real life there was a case in which psychiatrists diagnosed a young victim of rape as ‘schizophrenic’. And even more incredible: a fourteen-year-old girl in a state of trauma for having been raped was electro-shocked, against her will, by the psychiatrists.[1]

These are not isolated cases. The following is an example of psychiatric re-victimization in the United States:

Rana Lee remembers the time she went to her doctor because her husband was beating her. The doctor, she told a congressional committee, ‘prescribed 10 milligrams of Valium three times a day to calm me down… He refilled it for five years, with no questions asked’. [2]

This doctor prescribed to drug not the aggressor, but the victim of the aggressor. I have heard testimonies from women that something similar happened to them. But at least these women were saved from a psychiatric diagnosis, not another victim of domestic abuse:

Psychiatrists are fond of stressing how much suffering schizophrenia causes. However, I can truthfully say being labeled a schizophrenic has caused me a hundred times as much suffering as the so-called ‘illness’ itself. Since recovering my sanity in 1961, I have spent decades struggling to gain some measure of self-understanding and self-esteem. In this regard, I never fully recovered from what psychiatry and my parents did to me until I finally realized I had never been ill in the first place. [3]

This confession comes from John Modrow. Re-victimized by psychiatrists, Modrow concludes that psychiatric praxis seems to be calculated to drive a person, who has already been traumatized, into madness.

A psychological re-traumatization is a direct violation of the Hippocratic oath: Primum non nocere!, first, do no harm. The practice itself of psychiatry represents a violation of this oath. ‘How, for example, can a psychiatrist validate his identity as a medical doctor without labeling others as mentally sick’, asks Modrow, ‘that is to say, without dehumanizing others and thoroughly destroying their identities?’ [4]

Of the theoreticians who approached the subject of what I have called here re-victimized victims, Harry Sullivan made the most valuable contribution to understand the interior world of these individuals. According to the Sullivan-Modrow model, the panic that makes a re-victimized victim enter a state of madness is caused by a consecutive series of external assaults that collapse the individual’s defences. In his self-analysis, Modrow ratifies Sullivan’s notion that when these defences collapse, ‘the individual goes into an intense state of panic and simply comes “unglued”, so to speak. In this panic state, the individual has a terrifying vision of himself as a person of no value or worth’. Talking about his own experiences, Modrow adds that ‘painful memories once repressed rise and come flooding into awareness with a gruesome, hallucinatory vividness’. [5]

The experience of the demolishing panic of the inner self could be described as a tearing up of the self where the betrayal of the universe is experienced. We could illustrate it if we imagine that Dora escaped the mental institution just to be repudiated by her extended family, as it was accustomed to do with raped girls. What would she feel? According to Modrow, the panic state that immediately preceded his own mental breakdown was ‘the most appalling and devastating experience that any person can undergo’. [6]

Pre-psychotic panic is the state when the mental health of an individual is at most risk. In this state the mind loses its centripetal force that gives cohesion to its inner self, so to speak.

I dislike medical terminology to speak about problems of the soul. Yet, I could say that Modrow’s panic attacks were iatrogenic. Iatrogenesis (from Greek iatros, physician) is one of the aberrations of the psychiatric profession. In his misguided endeavours to heal the therapist provokes new and more serious disorders than the already existent.[7]

The re-victimization of a victim of family abuse, frequently iatrogenic, is central to understand the nature of psychiatry but very few critics of psychiatry have pointed out to something so consequential. The exception is precisely Modrow:

The psychological harm which psychiatrists inflict on their patients is a subject which is not often discussed. One reason why this topic is seldom discussed has to do with the fact that the people who are the most knowledgeable on this subject—namely, the people who have been psychologically damaged by psychiatry—are rarely listened or taken seriously. The entire narrative section of this book [How to Become a Schizophrenic] illustrates the kind of psychological harm which psychiatry can cause. [8]

Due to the double spiral of extreme abuse, parental and psychiatric, the young Modrow had a psychotic episode. For a brief time he believed himself to be John the Baptist: a delirium of grandeur which, according to Modrow himself, was nothing more than a desperate attempt of his unconscious to super-compensate the feeling of bestial humiliation occasioned by his parents and the doctors paid by his mother.

___________

[1] The young man’s case is mentioned in Peter Breggin: Beyond Conflict: From Self-Help and Psychotherapy to Peacemaking (St. Martin’s Press, 1992) p. 107; that of the girl, in T. Baker: ‘The minor issue of electroconvulsive therapy’, Nature Medicine, 1, pp. 199-200.

[2] Rana Lee, quoted en Breggin: Toxic Psychiatry: Why Therapy, Empathy and Love Must Replace the Drugs, Electroshock, and Biochemical Theories of the ‘New Psychiatry’ (St. Martin’s Press, 1994), p. 219.

[3] John Modrow: How To Become a Schizophrenic: The Case Against Biological Psychiatry (Apollyon Press, 1996), pp. 147f.

[4] Ibid., p. 227.

[5] Ibid, p. 18.

[6] Ibid., p. 19.

[7] An explanation of psychiatric iatrogenesis appears in chapter 5 of Robert Baker’s Mind Games: Are We Obsessed With Therapy? (Prometheus Books, 1996). Incidentally, in 1994 I talked to Dr. Baker personally in a conference of critics of pseudosciences.

[8] Modrow: How To Become a Schizophrenic, p. 226.

Published in: on September 18, 2018 at 12:01 am  Comments (9)  
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Amor fati

This is a response to a comment of Joseph Walsh (here).

Try to tell a child who was burned alive by her parents in Carthage that the whole universe is not a mistake. Obviously from her point of view it is a mistake. Only theists try to solve the problem of Evil by claiming that the ways of god are mysterious. But for non-theists like us it should be obvious that the universe is imperfect. Even Spahn Ranch has said that the phrase ‘In the beginning god created the heavens and the earth’ has been recognised by some as a mistake.

But metaphysical dissertations lead to nothing.

I am not just arguing that Nietzsche became insane, partly, because of his philosophy of amor fati. It is a human defence mechanism to idealise reality when reality hits you hard. I’ll try to explain it with a couple of examples.

When Saint Thérèse of Lisieux was totally unprotected and left alone in a personal tragedy, she ‘jumped into madness’ so to speak: she asserted to herself that god protected and cared for her: a compensatory fantasy for her desolate situation. Decades ago an acquaintance of mine, a great reader of Nietzsche, went to work in London and only found work as a street sweeper. The poor devil, being close to the psychological breakdown, embraced a huge pile of garbage telling himself ‘What does not destroy me makes me stronger!’ His brother literally became a schizophrenic (both had a schizogenic mother).

Nietzsche wanted to protect himself from the tragedy of his loneliness through an utterly unhealthy way: denying that tragedy existed. That led to insanity because it’s what I call an ‘idiotic defence mechanism’ (cf. the three chapters on the idiotic defence mechanisms of my father in my second book). In the course of a tragedy, this is a very crazy way of trying to give cohesion to the inner self: washing one’s own brain with claims that tragedies simply do not exist, that the world is perfect. If the personal tragedy is acute, it is a form of what psychologists call ‘negation’ of reality, like those cancer patients who deny that they’re sick (again, cf. my second book). In the words of Zweig:

Nietzsche never tried to evade the demands of the monster whose grip he felt. The harder the blows, the more resonantly did the unflawed metal of his will respond. And upon this anvil, brought to red heat by passion, the hammer descended with increased vigour, forging the slogan which was ultimately to steel his mind to every attack. ‘The greatness of man; amor fati; never desiring to change what has happened in the past; what will happen in the future and throughout eternity; not merely to bear the inevitable, still less to mask it, but to love it’.

But as life continued to hit the poor philosopher, and hit him hard, his defence mechanism (that is to say, the artificial security operation for his inner self) led him to a downward spiral that ended in the psychotic breakdown from which he never recovered, from January 1889 to 1900 when he died. His mom had to take care of him at home.

Playing mind games with artificial defence mechanisms is dangerous business, whether the player is a pious Christian (Thérèse) or an anti-Christian (Nietzsche). Loving fate is a desperate, existential cry of someone who’s suffering, and suffering a lot: a hug to the trash heap like that friend whose bro became schizo; an insane biography like that of many saints that only Catholics idealise.

Day of Wrath, 16

The Boasian regression

Human beings tend to idealize their parents and carry the burden of the sins of the world: Passover lambs for the unrecognized ills of the parent. This self-reproach for supposed wrongdoing is due to the perennial problem, still unresolved in our species, of the attachment to the perpetrator. The mantras the cultural relativist uses arguing with the psychohistorian is that it is unfair to judge an ancient culture with contemporary standards, or that in those times not even the sacrifice of infants was considered wicked. As Ark pointed out above, this standpoint rationalizes the perpetrator’s behavior at the expense of the victim. It is a no-brainer that it must have been as infernal for a historic boy that his father delivered him to the priests to be incinerated alive, as a parent who burns his child’s face to the point of completely disfiguring him, as we read in the most alarming paper news. In other words, psychohistory is based upon the empathy to the children of all times. The unconscious motivation of many anthropologists, on the other hand, has been to exonerate both the parents of former ages and the non-western cultures of today.

Anthropologists defend the validity of any culture and negate an absolute evaluation unless it is done within the standards of that culture. It was not always so. In the nineteenth century the opposite school dominated British anthropology. Anthropologists argued, in a similar vein to contemporary psychohistorians, that all societies passed through the same evolutionary process, and that non-Europeans were living fossils that could be studied to understand Europe’s past, categorizing the diverse cultures in a progressive set of values from savage, barbarian to civilized. Universal progress was postulated: a sort of unilineal set of values where religion and paleologic thought gave up ground to Aristotelian logic and rational thought, with the subsequent development of social institutions. The difference of this model with psychohistory is that these first anthropologists did not use childrearing as a parameter, but technology from the Stone Age to the modern age, passing through the Iron and Bronze Ages.

The Jewish-German immigrant Franz Boas, the “father” of American anthropology, managed to shift the paradigm. Boasian anthropology considered erroneous the premise that religion had to be defined, historically, more primitive than reason (the opposite to what Arieti says about his schizophrenic patients: that paleologic thought should be considered inferior to the Aristotelian). Boasian relativism resists universal judgments of any kind. All of the work by Boas and his disciples began as a direct opposition to the evolutionary perspective, and with time it became an orthodoxy. Although in the United States there was an attempt to revive the evolutionist ideas in the 1950s and 60s, eventually anthropologists subscribed the ideology of cultural relativism: a school that in the academy became, more than an orthodoxy, axiomatic; and its proponents, staunch supporters of non-western cultures. This relativism, with its vehement phobia to “western ethnocentrism” did not only become the most influential anthropology school originated in the United States, but the dogmatic principle of this international discipline.

In its most extreme version it even considers legitimate, say, the cutting of the clitoris in Africa. A principle that, for the popular mind, apparently originated as a tolerant attitude is being used to find excuses for intolerance. In fact, since the declarations of the anthropologist Melville Jean Herskovits by the end of the 1940s, his colleagues left the political debates of human rights. The anthropologist has great difficulties to fight for the rights of, say, the black women in South Africa. The 1996 team-work Growing Up: A Cross-cultural Encyclopedia, where dozens of anthropologists offered their studies about eighty-seven cultures, is symptomatic. Although they admit that sexual contacts between adults and children are common, including those of the incestuous mothers, they declare that it “would not constitute ‘abuse’ if in that society the behavior was not proscribed.” However, as the academic who sympathized with Ark said, not all anthropologists agree with Boas. Carolyn Fluehr-Lobban confessed that, after twenty-five years of having conducted ethnological research in Sudan, she betrayed her profession by siding those who fight against female genital cutting. She mentioned the case of a Nigerian woman who was granted asylum in the United States since her daughter would have been subjected to involuntary cutting if returning home. The compulsion to recreate on the next generation the wounds received in infancy is such that in our times genital mutilation continues. Despite their theoretical statements to the public, in practice many ethnologists, anthropologists and indigenistas still cling to the Boasian paradigm.

A single example will illustrate it. Keep in mind “A reliable source” published some pages ago. In September of 2007 the Museo del Templo Mayor, a subsidiary of the Instituto Nacional de Antropología e Historia, organized a seminary in Mexico under the name “New Perspectives on Human Sacrifice Among the Mexicas.” Twenty-eight specialists were invited. According to the national press the Mexican archeologist Leonardo López Luján, who would coordinate the proceedings book of the papers (reviewed in the 2017 “A reliable source”), stated that it was advisable to distance ourselves “from the Hispanists who consider bloody and savage” the sacrificial practice. López Luján presented the paper “Huitzilopochtli and the Sacrifice of Children in Tenochtitlan’s Templo Mayor” (the Great Pyramid of Tenochtitlan). Among the professionals from abroad who participated were institutions such as Cambridge and the French National Center for Scientific Research. The Mexican Juan Alberto Román presented the conference, “The Role of Infants in the Mexica Sacrificial Practices,” and in a pseudo-eugenicist discourse López Luján stated: “Undernourished children [my emphasis] were sacrificed to eliminate the population that was a burden for the society.” (Cf. what Ark responded to the historian about administering pap to the child: a slow form of infanticide that suggest they were not undernourished accidentally.) Marie-Areti Hers, from the National Autonomous University of Mexico— a campus that the UNESCO declared a World Heritage Site the very week that the symposium was celebrated—, stated that human sacrifice was everything except “an exotic curiosity of backward peoples.”

I contacted Julieta Riveroll, the reporter who covered the event for Reforma and author of the article “Human Sacrifice Prejudices—Demolished.” I asked her if among the speakers of the conferences she attended someone condemned the deadly ritual. Emphatically she responded “No,” that they were “objective experts.” I mention the anecdote because that word, “objective” is the most abused word in academic circles, as we already saw in one of the answers of the academics to Ark. Let us imagine that, among the reporters of the Gulag, to keep objectivity they must refrain from condemning genocide. This does not happen: Stalin’s regime is broadly condemned. But the double standard of allowing condemnation of the white man and virtually forbidding condemning non-whites, is brazen. The month that followed the symposium, in the same Mexico City where the symposium was celebrated the police caught the serial killer José Luis Calva, the “cannibal poet” that horrified the Mexican citizenry. In one of his poems Calva wrote to one of his victims a poem worthy of the ancient Mexicans:

You handed over your parts to me
Your breath, your nails and your longings.
You dressed me of you and I was your bird,
Sing your song that never quiets.

Naturally, unlike the Mexicas who did exactly the same, this man was condemned by the elites.

On the other side of the Atlantic the Europeans deform reality too. In 2008 I visited the museum and archaeological park Cueva Pintada in the town Gáldar of Gran Canaria. The screened documental in the museum denoted the purest Manichaeism. Despite recognizing the widespread infanticide of girls among the tribes, the conquerors appear as the bad guys and the inhabitants of the troglodyte settlement as the noble savages victimized by the sixteenth-century Europeans. Similarly, in another museum, El Museo Canario, the following year I looked up through an academic text the subject of infanticide of these pre-Hispanic white people (curiously, they were blonder than the Spanish but they were barely leaving behind the Neolithic stage). Just as the mentioned María Alba Pastor who saw in the Mexican sacrifices “a reaction to the Conquest,” three Spanish academics postulated that the Canary sacrifice could have been the consequence “of the ongoing military, religious and cultural aggression” inflicted by the conquerors.[1] This interpretation ignores the fact that the practice predated the arrival of the Spaniards.

Unlike these documentaries and academic papers that blame westerners for the sins of non-westerners, I will quote one of the first letters written about the practice of infanticide in the seven Canary Islands. The following description comes from Diego Gómez de Cintra, a Portuguese navigator that wrote what he saw in La Palma:

The father and the mother grab the child and put the head on a rock and take another rock and hit the child on the head shattering the skull, and thus they kill the child, his eyes and brains scattered on the soil, which is a great cruelty of the parents.

Conversely, on page 166 of the mentioned article contemporary academics side the parents by claiming, “The adoption of such an extreme measure is fully justified.”

As Terry Deary put it, “History can be horrible, but historians can sometimes be horribler.” Once the new generations break away from this immoral anthropology, the slaughtering of children will be seen, again, with due compassion as felt by the first chroniclers.

In the case of Mestizo America (and this is important to understand the organizers of the 2007 symposium), the “Latin” American anthropologists were the first ones to embrace the cause of cultural relativism. In fact, the anthropologists have influenced more the society in “Latin” America than in other societies. This is partly explained by the ethnological tradition of Bernardino de Sahagún and Bartolomé de Las Casas. In the twentieth century the study and the glorification of the Indian cultures, called indigenismo, has been the predominant framework of anthropological studies in so-called Latin America. In the particular case of Mexico, since 1917 the government was the first one to recognize the utility of anthropology. Subsequently, and working for the government, anthropologists have tried to implement their policies on the Indian population.

No doubt, deMause and Ark are right about the intellectual charlatanry that represents social anthropology.

NOTE:

[1] Julio Cuenca Sanabria, Antonio Betancor Rodríguez & Guillermo Rivero López: “La práctica del infanticidio femenino como método de control natal entre los aborígenes canarios: las evidencias arqueológicas en Cendro, Telde, Gran Canaria,” El Museo Canario, LI, 1996, p. 124. Fifty pages later the authors repeat this interpretation. In spite of the fact that the long title takes for granted that the etiology of the practice was “birth control,” the same article publishes sentences from some authors who cast doubts about the validity of that explanation.
 

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The objective of Day of Wrath is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next month I will reproduce another chapter. Day of Wrath is available: here.

Day of Wrath, 12

The return of Quetzalcoatl

If until recently westerners represented the zenith of civilization in the world, presently New Guineans and the headhunters of Munduruku in Brazil represent the nadir. The psychoclass of the poorest strata of Latin America lies at the middle of both extremes.

In contrast to most nations, Mexico City gave her name to the modern country. It was founded by the Tenochcas when a voice ordered them to establish themselves on the lake that they had arrived, “as the unembodied bicameral voices led Moses zigzagging across the Sinai desert.” It cannot be more symbolic that the Coat of Arms of Mexico, which they so much shoved under my nose at school, is an eagle perched upon a prickly pear cactus devouring a snake in one of the lake islets that the ancient Tenochcas recognized. It was an odd place to found a city, but the punishing voices had to be obeyed. We can deduce from The Origin of Consciousness in the Breakdown of the Bicameral Mind that the buildings erected at the center of a community, such as the temple of Huitzilopochtli on the Texcoco Lake, were located where the guides listened the damned voices. (The etymology of the island of Mexico on the lake would be “navel of the maguey” or “of the Moon.”) If we now relate not only Jaynes to Arieti but also a passage of my first book about a patient diagnosed with schizophrenia, the puzzle starts to take shape. I have in mind a woman [Maya Abbott] that, because her parents always tried to think for her, suffered from auditory hallucinations and confessed to Laing: “I don’t think, the voices think.” Unlike this sort of psychological analyzing—God forbid!—, some historians try to make amends for the pre-Columbian Indians. More disturbing is to see a friend taking offence about our compassion. The psychoanalyst Jenny Pavisic once addressed me severely: “And who are you to condemn the sacrifices?” referring to child sacrifices in Mesoamerica.

The Tlatelolcan ceremonial show-ground and its surrounding neighborhoods have been excavated for archeological purposes. I have seen photographs of bone fragments of 41 sacrificed victims in the excavation of the terraces of the Ehecatl-Quetzalcoatl temple, of which 30 were little children. Just as Pavisic, many people are capable of condemning the 1968 massacre of students in Tlatelolco, but never the child sacrifices perpetrated exactly on the same place. In April of 2007 bones were found of twenty-four sacrificed children to Tláloc in Tula, the capital of the Toltec civilization, dated 950-1150 AD according to a newspaper report that circulated the world. The children had been decapitated. If we remember that the intention was to avert an environmental crisis in that way, it should not surprise us that Mesoamerican civilizations disappeared even before the conquest. The sacrifices represented the distaff that moved the fabric of that culture, and a society as psychologically dissociated that had sacrifices on its basis was condemned to random disappearance. It is as if a civilization was composed of the self-harming women in the Colin Ross clinic and of male serial killers.

The iconic example of civilization disappearance is the abandonment by the Mesoamericans of their great cities, as is the case of the Mayas of the ninth century AD. From the climatic register, ice analysis in Greenland and mud of the subsoil of a lagoon in Maya areas it can be deduced that they suffered a serious draught. To deal with the draughts, just as their Mexica successors sacrificed the flower of their youth in face of external crises, from the bone register of about thirty sacrificed men, women and children it is deduced that the Mayas tried to appease the gods that had betrayed them. Had they arrived to the level of Aristotelian thought they would not have attempted to solve the problem by killing even more of their folk, and hardly would the draughts had been so apocalyptic for their civilization. Let us not forget that sudden desertion of the cities also occurred in Teotihuacan and Tula. Julian Jaynes comments:

I also think that the curious inhospitable sites on which Maya cities were often built and their sudden appearance and disappearance [my emphasis] can best be explained on the basis that such sites and movements were commanded by hallucinations which in certain periods could be not only irrational but downright punishing.

The whys of the periodic collapse of the Mesoamerican civilizations starts to be discerned if we consider that the demographic load of a prosperous Indian city sooner or later enters a critical phase that confronts the bicameral Diktat of the dominant theocracy. It is illustrative that when Egypt suffered a draught around 2100 B.C. absolutely all authority collapsed: the Egyptian people fled the towns and the literary sources of the time remind me the apocalyptic passages of a synoptic gospel. While Egyptologists struggle to explain the “why,” Jaynes compares it with the Maya catastrophe. The Mayas suffered a massive civilizational regression by going back to the jungle. He also compares it with the collapse of Assyria in 1700 B.C. that lasted two hundred years and that no historian quite understands. Jaynes also argues that the mystery is dissipated if we see it as a psychogenic leap. The bicameral societies are more susceptible to collapse once the gods refuse to talk; this is to say, once man overcomes his schizophrenic stage, so overwhelmed with auditory hallucinations. The collapse of the bicameral society is but the resulting chaos of the transit to consciousness. In Egypt, Assyria and other cultures of the Ancient World the birth of a schizoid psychoclass out of a schizophrenic one (Laing magnificently describes the difference between schizoid and schizophrenic in The Divided Self) represented a formidable threat for the status quo. “Disorders and social chaos had of course happened before,” writes Jaynes, “but such a premeditated mutiny and parricide of a king is impossible to imagine in the god-obedient hierarchies of the bicameral age.”
 

Political correctness

The rupture of the bicameral age resulted in the greatest collision of consciousness that a society could endure. But unlike the people in the Old World, those in the New World were incapable of carrying out such intrapsychic metamorphosis. The reading of Jaynes’ book seems to suggest that the Mesoamerican world of the sixteenth-century still was bicameralized in a way that had already been overcome at the other side of the ocean. In other words, the Mesoamericans suffered from the stagnation that in psychohistory is called psychogenic arrest.

The Amerindians got what they deserved. But presently, who condemns the ancient dwellers of the Americas? In a politically correct world it cannot be said that the infanticidal pre-Hispanics were psychologically dissociated; that the military theocracy was composed of serial killers, or that they were morally inferior to us. But the moralists were not always muzzled. In the colorful Spanish of his time, Bernal wrote a chapter, “How the Indians of all New Spain had many Sacrifices and Clumsiness that We Took Them Away and Imposed on Them the Saintly Things of Good Doctrine.” Bernal’s cheekiness does not cease to fascinate me: and it is pathetic that, half a millennium later, compared to those soldiers the historians, ethnologists and anthropologists of today have psychogenically regressed. I will illustrate it with the other pre-Hispanic empire.

Communication between Mesoamericans and the Andean people was sporadic. Just as the Mayas, the Incas deformed the craniums of the babies; some scholars believe to demarcate different ethnic groups of the Inca empire. The torments on childhood started since the first day. The newborn was washed with cold water, covered and placed in a hole made in the ground that would be used as a simple playpen. At five the child was nationalized by a theocratic state that, like the Mexica, was governed by strict hierarchies. And just as in Mesoamerica, the ritual murder of children was carried out in several Andean societies.

In November of 1999 National Geographic published an article with several photographs of mummies perfectly preserved at 6,700 meters above the sea level: the highest archaeological site of the world. Those were children that had been voluntarily given by their parents to be killed: an eight-year-old boy and two girls. “The Inca,” says the article, “obtained children from throughout the empire [for sacrifice] and rewarded their families with positions or goods.” In some cases the parents themselves accompanied the child in her journey to immolation. In conjunction with other barbaric forms of childrearing, the practice formed the bicameral minds that would be an all-too-easy prey for Pizarro (who in Spain had been a swineherd). The chroniclers wrote about those sacrifices. Nevertheless, with the perennial excuse that “Winners write history” in some Latin American circles the myth was created that the chroniclers’ stories were mythical. The discovery of the mummies by the end of the century confirmed the authenticity of the Spanish stories that the children were buried alive, or killed by a blow to the head, which is how according to the autopsy they killed one of the girls.

However, just as Bolivian nationalists such as Pavisic angrily ask “And who are you to condemn the sacrifices?,” the National Geographic article is a disgrace. The author, Johan Reinhard, is afraid to judge the parents and the society that produced them. He idealizes them in the most servile way, thus betraying the memory of the children. Reinhard wrote overt falsehoods about the Amerindians, for example, “the Inca were not the brutal conquerors the Spaniards were.” He writes that on the same page in which he asserted that the Inca rewarded the parents who offered their children for sacrifice. Reinhard also wrote, euphemistically, “right after she died” referring to one of the sacrificed girls instead of the natural “right after they killed her.” And when he mentions that the chroniclers reported that others were buried alive, he hastened to add: “The Llullaillaco children, however, have benign expressions.” More offensive are the photograph headings at the beginning and the end of the article: “Go Gently” referring to the pubescent girl that was found in fetal position buried in a hole, and “Eternity Bound” referring to the sacrifice of the three children in general. And the fact that the sacrificial site was found at the top of the mountain makes Reinhard exclaim: “The conditions only increased my respect for what the Inca had accomplished.”

In the next chapter I will approach the subject of the intellectual aberration known as cultural relativism, of which Reinhard and many other academics are distinguished exponents. Suffice it to say that the ethnologists and anthropologists are a lost cause. Our only hope lies in that another generation replaces those who presently occupy academic chairs. How I wish that the younger minds learned something about psychohistory; for example, that they became interested in the greatest adventure of the world by reading the Bernal Díaz story up to the arrival of the Spaniards to Tenochtitlan.

And I must tell how in this town of Tlaxcala we found wooden houses furnished with gratins, full of Indian men and women imprisoned in them, being fed up until they were fat enough to be sacrificed and eaten. The prisons we broke open and destroyed and set free the prisoners who were in them, and these poor Indians did not dare to go to any direction, only to stay there with us and thus escape with their lives. From now on, in all the towns that we entered, the first thing our Captain ordered us was to break open these prisons and set free the prisoners.

These prisons are common throughout the land and when Cortés and all of us saw such great cruelty he was very angry with the Caciques of Tlaxcala, and they promised that from that time forth they would not eat and kill any more Indians in that way. I said of what benefit were all those promises, for as soon as we turned our heads they would commit the same cruelties. And let us leave it like that and tell how we were ordered to go to Mexico.

The indigenistas are dishonest people. In the book Toltecayotl Miguel León Portilla accepts that indigenous families usually abuse contemporary Indian women. But in that book León Portilla blames, incredibly, the Conquest for the current abuses by the male Indian to the female Indian. He then writes that “the situation of the pre-Hispanic Nahua woman highly differed from his condition today,” and to support his claim a few pages later he quotes a passage from those Nahua homiletics that León Portilla is so fond: “The little girl: little creature, little lovebird, oh so little, so tender, so well fed…” But in the same Toltecayotl chapter León Portilla also published an illustration of the Codex Telleriano-Remensis of a Mexica housewife that looks anything but happy. In absolute contrast to León Portilla, the Anonymous Conqueror wrote that there were no people in the world who had women in less esteem than the Mesoamericans. And in his most recent book, The Origins of War in Child Abuse, deMause wrote: “Aztec females were treated even worse than Islamic females.” It is indeed preposterous that the Spanish soldiers of the sixteenth century manifested better empathy for the victims of that culture than the scholars of today. But to understand the mestizo León Portilla it is pertinent to note that in Apologética Historia, written at the middle of the sixteenth century, Las Casas praised the Indian reprimands of parents to their children by calling them “sane, prudent and rational.” Las Casas even located such poisonous pedagogy above the teachings of Plato, Socrates, Pythagoras and even Aristotle.

The most recent treatise about the encounter between the Spanish and Mexican empires is Conquest: Montezuma, Cortés and the Fall of Old Mexico by Hugh Thomas. It catches the attention that, as a typical bienpensant, in the preface’s first paragraph Thomas candidly talks about the members of the two cultures without realizing that they belong to very distinct psychoclasses. On the next page Thomas writes about “compassion” as one of the virtues of the Mexica in spite of the fact that on the next line he sates that even the babies in arms were made to cry with brutality before sacrificing them! As to the treatment of women Thomas writes, dishonestly, that their position was at lest as comparable to the female Europeans of that age, although we perfectly know that European women were not deceived to be sacrificed, decapitated and skinned punctually according to rituals of the Aztec calendar. And the women who would not be sacrificed were not allowed to wear sandals, unlike their husbands. In the codexes the Indian females appear generally on their knees while the males are on sitting facilities (This reminds me that when visiting Chiapas in his youth, it shocked my father that Indian women wore obscure clothing: their humblest figures could not contrast more with the very colorful garments of the male Indians.) And we must remember the Indian costume of selling, and even giving as presents, their daughters. The same Malinali, later called equivocally Marina or “La Malinche,” Cortés’ right hand, had been sold by her mother to some traders from Xicallanco, who in turn had sold her to some Mayas who sold her to some Chontales, who offered her as a present to Cortés. Thomas even takes as historical the words of the chronicler in regard to Xicoténcatl II’s delegation when, after Xicoténcatl’s people suffered crushing defeats, he went into the Spanish camp with words that portray the treatment of the Indian woman by their own: “And if you want sacrifices, take these four women that you may sacrifice, and you can eat their flesh and their hearts. Since we don’t know how you do it we have not sacrificed them before you.” The study of Salvador de Madariaga about the conquest, published under the title Hernán Cortés (Macmillan, NY, 1941), precedes half a century Thomas’ study. Without the ominous clouds of cultural relativism that cover the skies of our times, in Madariaga’s study it is valid to advance value judgments.

Fortunately, not all of our contemporaries live under a clouded sky. In 2003 El País Semanal published a translation of an article by Matthias Schulz that described as “demonic” and “brutal” the Mesoamerican practice of human sacrifice. Schulz also called the Mexicas “bloodthirsty.” The politically-correct Mexican indigenistas rendered their garments. In July of that year the farthest leftist of the Mexican newspapers, La Jornada, jointly published a response. Eduardo Matos-Moctezuma blurted out that “mentalities such as Schulz’s are the ones who lend themselves, because of their closed mind, to slaughtering.” But Matos-Moctezuma did not deny the historicity of the Indians slaughtering their own folks. Professor María Alba Pastor, also quoted in La Jornada, offered an absolutely psychotic and dishonest explanation for the sacrifices: “Perhaps they were a reaction to the Conquest.” For Ripley’s Believe It or Not! Talking about cannibalism, Yólotl González, author of a book on Mesoamerican sacrifices, was not left behind: “Thus they gave a practical use to the dead bodies.” Take note that González does not deny the historicity of cannibalism. Her nonsense consists in her interpretation. The historian Guillermo Tovar manifested that Schulz’s text was “a Taliban Occidentalism, deprecating and oblivious of other traditions.” Mónica Villar, the director of Arqueología Mexicana, criticized what she called “disinformation” referring to Schulz’s statement that “no peoples had practiced human sacrifices in such dimensions.” Nevertheless, when the next issue of Arqueología Mexicana came out, the journal’s scholars did not refute Schulz. León Portilla responded with his favorite argument: that the Christianity that the Spaniards brought also had as its basis the sacrifice of a son, Jesus Christ. The veteran indigenista ignored the fact that precisely such theology represented a deflection from the filicide drive to a symbolic sublimation of it; and that the Roman Christian emperors and the Church’s fathers fought to banish the late forms of infanticide in the Early Middle Ages with the same zeal that conservatives fight abortion today. DeMause has profusely written on this transition and it is unnecessary to elaborate his ideas here. This is something so obvious that, in contrast to the sophisticated indigenistas, any child could understand: in Christendom parents did not sacrifice and cannibalize their children, and León Portilla’s argument is gross sophistry.

While Jacques Soustelle’s panegyric of the ancient Mexicans is stunning from the lyrical viewpoint, a closer reading of Daily Life of the Aztecs reveals its trappings. Soustelle wants us to believe that the lowest social strata of the Mexica civilization was represented by the slave, who according to him was highly more privileged than the European slave. The fallacy of his presentation consists in the fact that the Mexica slave could be sold and sacrificed. In the Tlatelolco market, the largest market of the Americas, slaves were sold tied by the neck to big sticks (as in the film Apocalypto). Moreover: the slave was not actually at the bottom of the social strata. Down there were the captives who, whether fatten for consumption or not, awaited their turn on the sacrificial stone.

But moralists like Schulz are not alone. In his post-scriptum to The Labyrinth of Solitude Octavio Paz wrote these words that I translate now:

Like those torture wheels that appear in Sade’s novels, the Aztec year was a circle of eighteenth months soaked wet with blood; eighteenth ways to die by being killed by arrows or by immersion in water or by cutting the throat or by flaying […]. On which religious and social aberration could a city of the beauty of Mexico-Tenochtitlan be the theater of water, stone and sky for a hallucinating funeral ballet? And for which obfuscation of the spirit nobody among us—I don’t have in mind the outworn nationalists but the scholars, the historians, the artists and the poets—want to see and accept that the Aztec World is one of the aberrations in history?

Bernal talks even more directly than Paz, more rosy-cheeked I would dare to say. The sacrifices he simply labels as “wicked things,” “great cruelties,” and the self-harming, “clumsiness.” The original Spanish prose is delicious when Bernal writes, for example, that Mesoamericans “had the habit of sacrificing their foreheads and the ears, tongues and lips, breasts and arms and their fleshy parts, and the legs and even their natural parts,” the genitals. Conversely, when Hugh Thomas mentions the cannibalism he does it cautiously, as if he does not want to cause any offence. Yet, the erudite and refined Sahagún, considered by León Portilla the first ethnologist of history, concurs with the soldier, as we saw with his exclamation (there are other exclamations of this sort in his encyclopedic work).
 

The feathered serpent

If the pre-Hispanic world was an aberration, as Paz says, that does not demerit their findings in mathematics and astronomy.

Although Quetzalcoatl harmed his leg and sprinkled blood out of his penis, he was the most humanitarian of the gods in the pre-Columbian pantheon. He never offered human blood to the gods. According to the legend, Tezcatlipoca counteracted Quetzalcoatl’s influence and regained social control by means of the dark side of the force, thus reestablishing the sacrifices in the great Toltec city. Quetzalcoatl fled away toward the East, from which the ulterior legend emerged that he would return from the Orient.

In 1978 I went once more to live some months to the house of my grandmother [this is related to my first book]: a very numinous and even happy stage that I would like to recount in another place. I became wrapped in Jung’s Man and his Symbols and some nights I walked to the park called Parque Hundido, which contains exact replicas of pre-Hispanic statuary. One night, alone and immersed in my thoughts as always during my adolescence, the pair of enormous replicas of feathered serpents at the park’s entrance caught my attention. It stroke me as an extraordinary intuition or divination from the collective unconscious, the fact that long before paleontology pre-Hispanics could have bequeathed us the perfect symbol of the missing link between the reptile and the bird. The two great feathered serpents of stone that I contemplated that fresh night in the park, way taller than me, were the same symbol of the caduceus: two serpents that long for their wings. Quetzal is feather in Nahua, and cóatl serpent, feathered serpent: symbol par excellence of transcendence. However hard I struggled those days to transcend myself it was impossible to arrive to my present psychogenic state, even though the unconscious drive was formidable.

That night I did not understand how come the symbol of quetzal-cóatl could be so clairvoyant, so accurate to describe human emergency in such an oneiric and perceptive way. Now, exactly thirty years later, I ask myself: Hadn’t the Europeans existed how long would have taken these people to give up their practices and pass on to a later form of infanticide (say, the exposure in Rome)?

The legend of Quetzalcoatl, that in its latest incarnation appears as a god of white skin, makes me think that the very first feathers for a psychogenic leap were already present in the New World before the arrival of the white man.
 
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The objective of the book is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next time I will reproduce another chapter. Those interested in obtaining a copy of Day of Wrath may visit: this artcle.

Day of Wrath, 11

An encounter of psychoclasses

Julian Jaynes wrote:

I have endeavored in these two chapters to examine the record of a huge time span to reveal the plausibility that man and his early civilizations had a profoundly different mentality from our own, that in fact men an women were not conscious as we are, were not responsible for their actions, and therefore cannot be given credit or blame for anything that was done over these vast millennia of time.

In his book Jaynes complains that the translators of the texts of the Ancient World color their translations with abstract words absolutely incompressible for the bicameral mentality of other times. Personally, once I realized that psychoclasses exist, the Hollywood movies that retroproject our modern psyche onto epic adventures of the historical past look rather silly, as if man had always been the same.

The indigenistas talk wonders of the Mexica herbalist medicine in spite of the fact that it was impregnated with paleologic thinking. Most of the cures were oriented to expel the evil spirits. If the ailment was “the cold disease,” offerings were performed on the particular mount that aroused special devotion. The diagnosis did not rely on empirical observation, but on divination; and if a god had sent the disease offerings to that deity had to be performed. As Silvano Arieti wrote, his schizophrenic patients interpreted everything that occurred as wished by external agents. Far more disturbing was the propensity of Mesoamericans to perform trepanations to let the evil spirits go. The record of this practice on trepanated skulls is an Indian skull with five large holes.

Most interesting is the first act coming from a frightened Moctezuma when learning about the arriving of strangers: he dispatched a delegation offering fresh human flesh to them. When the Spaniards still were in the Veracruz shore, Moctezuma’s representatives visited Cortés; killed the captives they had brought with them, and began to prepare their bodies for a cannibal feast. The Spanish did not believe what they had before their eyes. “When they saw it, it made them feel sick, they spit out, they rubbed their eyes,” wrote Bernal Díaz. It is true that in a disobedient plot Cortés ordered to cut the feet’s fingers of the pilot Gonzalo de Umbría. The Spanish captain was capable of attacking a village of unarmed Tlaxcallans and commiting a massacre, as well as amputating the right hands of the Indian spies. He ordered the killing of defenseless men, women and children during the siege of Tenochtitlan, “one of the most shameful scenes that the life of that man registers,” wrote his biographer Salvador de Madariaga. It is also true that he ordered that Qualpopoca and his sons be burned alive for having killed a rearguard of Spaniards. He even ordered the hanging of two of his own, and in another plot where he feared for his life he hanged Cuauhtémoc himself. But Cortés did not indulge himself in self-harming practices. Nor did he sacrifice children. Compared to the Amerindians, the rustic soldiers belonged to a completely new dimension of the evolution of the human psyche, as distinct from the infanticidal psychoclass as a butterfly from the worm.

Those who, through history and prehistory, have belonged to the infanticidal psychoclass invariably get schizophrenized: be Indians, Caucasians, Africans or Orientals. A noise coming from Nature or an animal that passes on the way is interpreted as an omen. For these people there is no individuation, free will in the broadest sense, and much less cognition or Aristotelian thought process. In the case of the Mexicas, destiny was determined by the birth date and escaped the will of the individual. The psychic climate was charged of pessimism and threatened with annihilation. The Amerindians protected themselves by making offerings to their demonic gods. When Mesoamericans felt threatened by something they punctually offered blood and hearts as an attempt to placate what, in fact, were their inner demons.

In Cempoala, writes Bernal Díaz, frightened by the bearded teules (a corrupted word from teteuh, gods) that came from the East, “each day they sacrificed in front of us three or four or five Indians.” When Cortés begins his resolute advance to the great Mexican capital Moctezuma fell seized with panic. “And they sacrificed each day two boys so that [the gods] answered what to do with us.” When they arrived to Cholula “we knew that [Moctezuma] was shut away with his devotions and sacrifices for two days, together with ten principal papas [high priests].” A little after that page there appears something unbelievable in Bernal’s story. The response of the high priests was that the emperor should “let us in.”

Take note that, analogously to the magical thinking of pre-Hispanic medicine, the emperor or Huey Tlatoani did not think in Aristotelian logic. It is true that, just as Ahuítzotl, before becoming monarch Moctezuma had been high priest. But he also had been a successful general. Despite of it, in the crucial year of his reign he did not ask advice from his military chiefs but from his priests, and what is worse: he let the Spanish enter knowing that they had just perpetrated the massacre of Cholula; the city being plundered by the Spanish allies, the Tlaxcallans, and the temple of Huitzilopochtli burnt for two days, in addition that Cortés ordered the destruction of all effigies of worship. Tenochtitlan was not Cholula. Located as the only lacustrine city of the continent, it was well protected. The Mexicas could easily have lifted the bridges that led to the empire’s capital. Instead, they let enter not a mere Cortés delegation, but the captain along with all of his army (including the horses, never seen before)!

If this is not suicidal magical thinking coming from bicameral minds, what is it? The conquest of America is the chapter of history that catches the attention as no other conquest of the history of mankind. Although Carthage suffered a similar fate of Tenochtitlan, the Romans had to fight through three very costly Punic wars throughout 120 years before razing the city. It took Cortés a tiny fraction of that time to do the feat: he initiated his campaign in 1519 and by 1521 he had taken the double city of Tlatelolco-Tenochtitlan. Jaynes’ observation quoted above about Pizarro, “How could an empire whose armies had triumphed over the civilizations of half a continent be captured by a small band of 150 Spaniards in the early evening of November 16, 1532?” may be said about Cortés too.

“Never did a captain with such a small army perform such a feat, nor achieved so many victories or hold a grip of such a great empire,” commented the chronicler Francisco López de Gómara. If there is something apparent in Bernal’s story it is that the captain wanted to bring to an end the practice of sacrifice in each town he passed through in route to Tenochtitlan. A semi-Indian friend of mine who has read the chroniclers commented that the historicity of their stories is way above the excuse that, mantra-like, we have heard a thousand times from other Mexicans: “Winners write history.” What actually happened is that the Tlaxcallans hated the Mexicas, who through a century had been raiding them to obtain captives for the sacrifice. Had the inhabitants of Tenochtitlan been popular in the so-called Aztec Empire the Spanish would have been repelled in Mexico. A pitiful sensation produces in the reader an illustration of the book by Diego Durán with humble Indians carrying, on their bended backs, the backpacks of the newcomers in their advance to Tenochtitlan while a Spaniard appears comfortably on his horse. The same can be said of another illustration of Indians building brigantines that would be decisively used in the battle of the Lake Texcoco. Obviously, the conquest of Mexico was also a civil war.

As implied above, my father feels an excessive admiration for the Indian world. On several occasions he has argued that the fact that the poetry of Nezahualcóyotl, the most refined representative of the Nahua culture, is so humane that it refutes the vision of the culture as barbaric. But poetry is no reliable standard. The basic, fundamental principle in psychohistory has childrearing as the relevant factor, and from this point of view even the refined monarch of Texcoco was a barbarian.

In a courtier intrigue Nezahualcóyotl consented using garrote to execute his favorite son, the prince Tetzauhpilzintli. The Nahua characters were seized with fratricide fits. Moctezuma I (not the one who received Cortés) ordered the killing of his brother and something similar did Nezahualcóyotl’s heir, Nezahualpilli: who also used capital punishment with his first born son and heir. Soustelle says that this family tragedy was one of the causes of the fall of the Mexican empire since the blood brothers that rose to the throne flipped to the Spanish side. But Soustelle’s blindness about what he has in front of his nose is amazing. Like León Portilla, for Soustelle “there is no doubt that the Mexicans loved their children very much.” But that is not love. Nezahualcóyotl’s mourning after letting his son be killed reminds me the “Pietà” of my first book, my mother, who suffered for seeing me in wretched conditions when she did nothing but escalate her abusive behavior against me. More disturbing is that some upper-class Mexicas delivered their little children to the Tláloc priests to be sacrificed. This piece of data demonstrates that motivation was more than mere economics, as rich people are not desperate for money.

The above image of the chronicler Diego Durán, which shows the tláloques, is in the Library of Madrid. Note the child in the water with the chest opened.

From a considerable distance the Spanish soldiers saw how their companions were sacrificed at the top of the pyramid of Tenochtitlan, whose heads would later be found impaled in a tzompantli together with the decapitated heads of the captured horses. When I mentioned for the first time the tzompantlis I omitted to say that they were structures on parallel crossbeams. Through holes on the temples, the stakes supported the enormous files of decapitated human heads, one after another. (Only in Tenochtitlan there were seven tzompantlis; the Spaniards had seen a tzompantli in Cempoala, not very far from the Veracruz shore, and some time after in their journey another one in Zautla, which also contained femurs and other parts of human bodies.) Bernal Díaz writes: “In that state of affairs, very frightened and wounded, we did not know about Cortés or Sandoval, nor of their armies, if they had been killed and broken down [chopped into pieces], as the Mexicans told us when they threw into our camp the five heads they grasped by the hair and beards.” The demoralized soldiers wanted to flee to Cuba after the battle of La Noche Triste, when most of the Spaniards died: a great defeat for the Spanish arms on Mexican soil.

I the middle of a skirmish the Indians captured Cortés himself, but they did not kill him. When taking him over to be sacrificed their men rescued him. From the military viewpoint, this magical thinking of not killing the fallen captain but attempting to take him to the pyramid was a gross blunder: Cortés would be the man who harangued the Spanish not to flee to Cuba after the catastrophic Noche Triste. Thereafter, with the Tlaxcallan support, the war turned over and the Mexica capital was lost. Cuauhtémoc, the last Huey Tlatoani rejected the peace proposals that, day after day, Cortés offered the Mexicas. (Cuauhtémoc had been the same noble who led the signal to stone Moctezuma after the massacre ordered by Pedro de Alvarado, inspired by the massacre of Cholula ordered by Cortés.)

It is not my intention to vituperate the Mexicans of my childhood. As I revealed in my previous book, the memories of Mexico City’s beautiful neighborhoods where I lived in the 1960s, before the city disintegrated, still feed my deepest nostalgias. Nor is it my intention to vituperate the ancient Mexicans. As I have also said, the psychoclass of the Mexicas was far more evolved than the Chichimeca: the Nomads from the north who still ate raw meat because they could not use fire; could not build houses, and lived in the caves. The Amerindian hunter-gatherers were in a more dissociated state of mind than the inhabitants of the big cities, like the refined Nahuas. And taking into account the inconceivable sadism of the Mayas with the prisoners, undistinguishable from that of the cruelest serial killers of today I have not the slightest doubt that, even though the pictographic form of Mexica writing before the syllabic Mayan represents a technical regression, the psychoclass of the ancient Mexicans marks a psychogenic advance compared to their southern neighbors.

Gotten to this point I must confess that it is painful to read almost anything related to Moctezuma. And it is painful in spite of the fact that Bernal Díaz says that the Huey Tlatoani himself shared the cannibalism of his age. “I heard them say that they used to cook for him the flesh of small boys,” and on the same page it can be read that “our captain reprimanded him the sacrifice and the eating of human flesh, and Moctezuma ordered that that delicatessen be not cooked for him anymore.” Despite of his culinary habits, the reading of the Bernaldine pages is painful because we can see a very human Moctezuma. Both Bernal Díaz and Cortés were fond of Moctezuma; and his candid, fearful and superstitious personality moves the reader to sympathize with him too. It is very difficult not to feel a particular affection for Moctezuma. It is true that before Cortés and the Spanish the Huey Tlatoani behaved like a güey (a Mexicanism that when I was a boy meant stupid). Today’s Mexicans are not as güeyes as the Mexicas. But even after almost five hundred years it is a disturbing experience to discover how the historical Moctezuma behaved.

Before the Spanish expedition reached Tenochtitlan, the most powerful man of the empire had clung to his papas of long, tangled and gluey hair with blood scabs. We can imagine the mental state of those who, time after time, stuck their hand in living bodies digging through the vital organ. They had ash-colored faces because they too had to bleed themselves once a day. When Moctezuma fell seized with panic as the alien expedition was in route to the empire’s capital, besides the priests he also consulted fortune-tellers and sorcerers. Once the Spaniards arrived it is disturbing to learn how these men, who represented a more integrated psychoclass, took over the empire from Moctezuma: like an adult snatching the ice cream from a little boy, who had been a magnificent host for Cortés and his enormous military escort.

The common people were as psychologically dissociated as their governor. During the long period of time that goes from the Moctezuma kidnapping by Cortés to the massacre perpetrated by Alvarado, with the exception of Cacama and a few nobles the Mexicans did not rebel against the invasion. They did not even react when Cortés ordered that Qualpopoca, his sons and fifteen chiefs be burned alive at the stake, humiliating the emperor who, with chains, had to witness the execution in the plaza of the Great Pyramid. Moctezuma was even taught to learn, in Latin, prayers like Our Father and the Hail Mary. Cortés left temporarily Tenochtitlan to stop Pánfilo Narváez in Cempoala. Narváez arrived from Cuba with a great army; he wanted to place Cortés under arrest and liberate Moctezuma. Only the massacre of Mexico where the blond Alvarado (nicknamed Tonatiuh, the sun) slaughtered the flower of the Mexican aristocracy during the “Aztec Easter” made the Mexicas wake up. Their long lethargy reminds me an eighteenth-century observation by a Jesuit that Amerindians were grownup children, “bambini with beards.”

Unlike the Peruvians, who constantly clean the great statue of Pizarro—who behaved worse with Atahualpa than Cortés with Moctezuma—, in half a century of living in the Mexican capital I have not seen a single statue of Cortés, his Indian wife, or Moctezuma. So deep did the trauma of the conquest impregnate the Mexicans’ psyche that its tail can be felt half a millennium later. It is true that, after the Alvarado massacre, what had been a sort of picaresque conquering story turned into an apparent infamy, although Salvador de Madariaga qualifies the Nahua vision of the conquest by pointing out that Alvarado “was right in thinking that there existed a conspiracy” from the Mexica to attack the Spaniards after the holyday. On the other hand, through a sense of black humor even a dark-skinned Mexican has dared to see the cruelties committed by his ancestors. In An Autobiography the Mexican muralist José Clemente Orozco wrote:

According to them [the indigenistas] the Conquest ought not to have taken place as it did. Instead of sending cruel and ambitious captains, Spain should have sent a great delegation of ethnologists, anthropologists, archeologists, civil engineers […]. Very tactfully it might have been suggested to great Moctezuma that he should establish democracy for the lower orders, while preserving the privileges of aristocracy, thus pleasing everyone. In this way the three abhorrent centuries of Colonial Period could have been side-stepped, and the Great Teocalli would still be standing, though thoroughly disinfected to keep the blood of sacrifices from going bad, and to enable us to turn it into blood pudding—in a factory standing where, for want of it, the National Pawnshop inadequately serves.

History did not occur that way. The soldiers razed Tenochtitlan and a clergy coming out directly from the Counter-Reformation and the Reconquista took care of the statues and the codexes. A melancholic Mexica poem says: “Our lifestyle, our city, is lost and dead.” The infamous pyramid that enclosed the remains of the boy whose photo I included way above was blown up with 500 barrels of powder. Conversely, in the sarcastic scenario by Orozco, in the world’s most beautiful city the tourists would utter wonders when escalating the Teocalli to see the great Uichilobos without any knowledge of the sacrificed child and his remains, still enclosed under the rock, dozens of meters below their feet.

After the fall of Tenochtitlan Bernal Díaz tells us that “land, lagoon and bargekennings were full of dead bodies, and it stank so much that there was no man who could endure it.” In contrast to the Manichaeism of contemporary Mexicans, whether hispanophiles or indigenistas, Martin Brown drew some irreverent cartoons published in Terry Deary’s pamphlet The Angry Aztecs. One of them illustrates the stone blocks of the recently destroyed city: colored stones of the temples that would be used for the construction of the Christian buildings. In Brown’s cartoon there is a dialogue between two pubescent Nahuas, a boy and a girl sitting in the great city on ruins:

Boy: The Aztecs killed my mum.
Girl: The Spanish killed mine.
Boy: I wonder who is deader?

But Brown omitted the crux: Moctezuma and his folk ate the kids of that age, something that the Spaniards never did. What destroys the mind to the point of making an entire continent inhabited by easy-to-conquer güeyes is to carry the burden, in the innermost corner of the soul, that our beloved totatzin sacrificed one of our siblings; or that this happened in the families of friends and acquaintances and that nobody condemned it. Using the language of my previous book, since the sacrifices were part of the social tissue nobody counted with an “enlightened witness,” let alone a “helping witness” when the poisonous pedagogy was being inculcated. Let us remember the ethnologic study of the twentieth century about the New Guinea tribes. The children avoided their parents when they ate one of their little siblings. The rates of child suicide among such peoples, a more disturbed society than the Mexica, were very high.

The Spanish destruction may be compared in some way to the destruction by king Josiah in 641 B.C. according to II Chronicles 34, about which Jaynes comments that had it not occurred more archaeological evidence of the ancient Hebrews’ speaking idols could have been found. Though objectionable for the standards of our time, such measures of cultural extermination were necessary during the attempts of the superior psychoclass to eliminate the sacrifices: be them sacrifices of children to Baal or to Tláloc.

 
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The objective of the book is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering.

If life allows, next time I will reproduce another chapter. Those interested in obtaining a copy of Day of Wrath may visit: this artcle.

Day of Wrath, 10

“The best education of the world”

In each Maya city there were two wells: one for drinking water and the other as an oracle to throw the girls almost twenty meters below. When brought out at noon, if they had not died in the cold water they were asked: “What did the gods say to you?” The Maya girls got back at their babies by tying their feet and hands up. And they did something else. Artificial cranial deformation had been practiced since prehistory, with Greek physicians mentioning the practice in some towns. The Mayas placed boards at the sides of the newborn’s cranium to mold it, when it is still plastic, to form the egg-shaped heads that the archeologists have found. Furthermore, the parents also placed objects between their baby’s eyes to make them cross-eyed. Just as the elongated heads, this was a sign of beauty. (When Hernández de Córdova ventured in the Yucatán coast in 1517 he took with himself two cross-eyed Indians he thought could be useful as interpreters.) Once grown, the children had to sacrifice their own blood: the boys had to bleed their penises and the girls their tongues. Some Mayas even sacrificed their children by delivering them alive to the jaguars.

Without specifically referring to Mesoamerican childrearing, deMause has talked about what he calls “projective care.” During the fearful nemotemi, the five nefarious days for the Mexicans, parents did not allow their children sleep “so that they would not turn into rats.” Let us remember the psychodrama of the self-harmer girl in Ross’ paradigm and take one step forward. Let us imagine that, once married, she projected on her own child the self-hatred. Such “care” of not letting the children to sleep was, actually, a case of dissociation with the adult projecting onto the child the part of her self that she was taught to self-hate. Another example: In the world of the Mexica the first uttered words addressing the newborn told him that he was a captive. Just like the shrieks that made the chroniclers shudder, the midwife shouted since it was believed that childbirth was a combat and, by being born, the child a seized warrior. The newborn was swaddled and kindly told: “My son, so loved, you shall know and comprehend that your home is not here. Your office is giving the sun the blood of the enemies to drink.” The creature has barely come to the world and it already has enemies. The newborn is not born with rights but with duties: he is not told that he will be cared for, but that he is destined to feed the great heavenly body. (DeMause has written about this inversion of the parental-filial roles in his studies about western babies in more recent centuries.) In the Mexica admonition the shadow of infanticide by negligence is also cast. “We do not know if you will live much,” the newborn was told in another exhortation.

Tlazolteotl, goddess of infancy, grabbing a child by the hair.

In the illustration can be noted the similarity of Tlazolteotl with the image of the warrior and his captive in the previous chapter. Just like that image, the goddess grabs the hair as a symbol of dominion. One of the few true things that Elsié Méndez told me, a woman so much criticized in my previous book, were certain words she pronounced that I remember verbatim: “La mamá lo pepena” [The mom grabs him] referring to those mothers of our times that choose one of their children to control him to the point of psychic strangulation.

In May of 1998 I listened in Mexican television Miguel León Portilla, the best-known indigenista scholar in Mexico, saying that the Mexica education was “the best education of the world.” Almost a decade later I purchased a copy of the Huehuetlatolli that León-Portilla commented, which includes one page in Nahuatl. The Huehuetlatolli were the moralizing homilies in the first years of the children: ubiquitous advices in Nahua pedagogy. They were not taught in the temples but from the parents to their children, even among the most humble workers, within the privacy of the home. In the words of León-Portilla: “Fathers and mothers, male teachers and female teachers, to educate their children and pupils they transmitted these messages of wisdom.” The exordiums were done in an elegant and educated language, the model of expression that would be used at school. A passage from the Huehuetlatolli of a father to his son that Andrés de Olmos transcribed to Spanish says:

We are still here—we, your parents—who have put you here to suffer, because with this the world is preserved.

This absolute gem depicts in a couple of lines the Mexica education. Paying no attention to these kind of words, on the next page León-Portilla comments: “Words speak now very high of its [the Mexica’s] moral and intellectual level.” Later, in the splendid edition of the Huehuetlatolli that I possess, commented by the indigenista, the sermon says: “Do not make of your heart your father, your mother.”

This advice is the perfect antithesis to Pindar’s “Become what you are!” which summarizes the infinitely more advanced Greek culture of two thousand years before. While León-Portilla describes the Nahua exordiums as highly wise and moral, they actually represent a typical case of poisonous pedagogy [a term explained in my previous book]. If there is something clear after reading the Huehuetlatolli is that that education produced no individuals whatsoever: other people lived the lives of the children, adolescents and youths who are exhorted interminably. What is worse: while León-Portilla praised the education of the ancient Mexicans on national television, at the same time the program displayed codex images depicting pubescent children tied up on their wrists and ankles, with thorns sank into their bodies and tears on their faces. The indigenista had omitted to say that “the punishments rain over the child” as Jacques Soustelle wrote in Daily Life of the Aztecs. The Mexica parents scratched their children with maguey thorns. They also burned red chili peppers and placed their child over the acrid smoke.

Codex Mendoza, page 60: Punishes to children ages 11 to 14.
Note the tears of the child and the sign of admonition
near the father’s mouth.

Another punishment mentioned in the codex was the beating of the child with sticks. Motolinía, Juan de Torquemada, Durán and Sahagún corroborated that the education was fairly severe. It is germane to note that in the mode of childrearing that deMause calls “intrusive,” the striking with objects is considered more prejudicial for the self-image of the child than the spanking of the psychoclass he calls “socializing.” It is also important to note that the parents were the ones who physically abused the children. It is true that the language of the Huehuetlatolli is very sweet: “Oh my little daughter of mine, little dove! These words I have spoken so that you may make efforts to…” But in the first book of this series I demonstrated the short circuit that produces in a child’s mentality this sort of “Jekyll-Hyde” alternation in the parental dynamics with their child.

The Mexicas copied from the Mayas the custom of selling their children. The sold out children had to work hard or they would be punished. A poor family could sell their child as a slave to get out from a financial problem. This still happened in the times when the Spaniards arrived. The noble that stole his father could be punished with death, and it is worth saying that the great draughts of 1450-1454 were dealt with the massive sacrifice of children to the water deities.

Which was the attitude that the child had to had toward such parents? In Nahuatl the suffix -tzin was aggregated to the persons that would be honored. Totatzin is our respected father. In previous pages I noted that the frenetic dances discharged the affects contained in the Mexica psyche. Taking into account that in such education the child was not allowed to live his or her feelings—as it is clearly inferred from the texts cited by León-Portilla (not only the Huehuetlatolli but educational texts in general)—, the silhouette of what had to be discharged starts to be outlined.

In Izcalli, the last month of the Mexica calendar, the children were punctured on the ears and the blood was thrown to the fire. As I said, at ten the boy’s hair was cut leaving a lock that would not be cut until, already grown, he would take a prisoner. In one way or the other every Mexica male had to participate in the seizure of victims for the serial killing. Those who could not make prisoners had to renounce the military theocracy and resign themselves with being macehuallis: workers or plebeians attached to their fields who, under the penalty of death, were forbidden to usurp the honorific symbols of feathers, boarded dresses and jewels. The macehuallis formed the bulk of the society. On the other hand, he who captured four prisoners arrived with a single jump at the upper layer of society. To excel in the seizure of men for the serial killing was so relevant that “he who was born noble could die slave.”

Both on national television and in his writings, León-Portilla is filled with pride that the ancient Mexicans were the only peoples in the world that counted with obligatory schooling in the 16th century. The indigenista belongs to the generation of my father, when children’s rights were unheard as a subject, let alone parental abuse. The form in which the Nahuas treated their children, that presently would be considered abusive, was continued at school. The school education to harden the soul of the elite, the Calmécac (“house of tears”) consisted of penances and self-harming with maguey thorns. Another case of the father’s projective care was the advice to his son about the ultra-Spartan education he would be exposed in the boarding school:

Look, son: you have to be humble and looked down on and downhearted […], you shall take out blood from your body with the maguey thorn, and take night baths even though it is too cold […]. Don’t take it as a burden, grin and bear it the fasting and the penance.

“Don’t take it as a burden” means do not feel your feelings. According to Motolinía, this most beloved practice of homiletic admonitions was even longer for the girls. In the boarding school the boy had to abandon the bed to take a bath in the cold water of the lake or a fountain. As young as seven-year-olds were encouraged to break from the affective attachment at home: “And don’t think, son, inside of you ‘my mother and my father live’. Don’t remember any of these things.”

Because the child was consecrated for war since birth, the education at schools was basically military. The strictly hierarchical system promised the striving young to escalate to the level of tequiuaque and even higher if possible. If the boy of upper classes did not want to become a warrior he had another option: priesthood. About his twentieth year he had to make a choice: a military life or a celibate and austere life, starting with playing the drum or helping the priest with the sacrifices. Severity was extreme: one of Netzahualcoyotl’s laws punished by death the drunk or lusty priest. No society, not even the Islamic, has been so severe with adultery and alcoholism: crimes where the capital punishment was applied both for the male and the female. The macehuallis who got drunk were killed in front of the adolescents. (The equivalent today would be that American schoolchildren were required to witness the executions of the pot addicts in the electric chair, as a warning.) The Calmécac were both schools and monasteries ruled by priests in black clothes. In the Florentine Codex an image can be seen of adolescents wearing dresses made of fresh human skins. We can imagine the emotional after-effects that such practice, fostered by the adult world, caused in the boys.

In the Nahua world it was frowned upon that the youth expressed his grudges and it was considered acceptable that he restrained and controlled himself. No insolent individual, Soustelle tells us, “no one who talked what came to his mouth was placed in the real throne,” and the elite were the first ones to submit to the phlegmatic code. And it was not merely a matter of concealing the grudges when, say, a boy or a girl learnt that their own parents had offered a little sister as sacrificial payment. The parents advised them in the ubiquitous sermons: “Look that your humility not be feigned, because then it will be told of you titoloxochton, which means hypocrite.” In the Nahua world the child was manipulated through the combination of sweet and kind expressions with the most heinous adultism. The parents continued to sermon all of them, even “the experienced, the fully grown youth.”
 

An unquenchable sun

Tell me who are your gods and I will tell you who you are. The myth of the earth-goddess Tlaltecuhtli, who cried because she wanted to eat human hearts, cannot be more symbolic. Just as the father-sun would not move without sacrifices, the mother-earth would not give fruits if she was not irrigated with blood. Closely related to Tlaltecuhtli, Coatlicue, was also the goddess of the great destruction that devours everything living.

Sacrifices were performed in front of her; vicious rumors circulated around about “juicy babies” for the insatiable devourer. In the houses the common people always had an altar with figurines of a deity, generally the Coatlicue. (In our western mind one would expect to find the male god of the ancient Mexicans, Huitzilopochtli.) The terrible goddess demanded:

And the payment of your chests and your hearts would be that you will be conquering, you will be attacking and devastating all macehuallis, the villagers that are over there, in all places through which you pass. And to your war prisoners, which you will make captives, you will open their chest on a sacrificial stone, with the flint of an obsidian knife. And you will do offerings of their hearts and will eat their flesh without salt; only very little of it in the pot where the corn is cooked.

Of the Mexica I only have a few culinary roots, such as eating tortillas. Culturally speaking, the educated middle and high classes in Latin America are basically European, of the type of Spain or Portugal. If we compare the above passage with our authentic roots, say, the Christianized exordiums of Numbers or Leviticus against cannibalism and other practices, the difference cannot be greater. Likewise, the Mexica mythology cannot contrast more with the superior psychoclass of Greece: where Zeus opens the belly of his father, Cronus, who had swallowed his siblings establishing thus a new order in the cosmos.

The papas punctured their limbs as an act of penance for the gods. These gods were a split-off, dissociated or internalized images of the parents. Even the emperor frequently abandoned the bed at midnight to offer his blood with praying. The Anonymous Conqueror was amazed by the fact that, among all of the Earth’s creatures, the Americans were the most devoted to their religion; so much so that the common Indian offered himself by taking out blood from his body to offer it to the statues. The 16th century chronicler tells us that on the roads there were many shrines where the travelers poured their blood. If we remember the scene of the Mexican film El Apando, based on the homonym book by José Revueltas where a convicted offender in the Lecumberri penitentiary bled himself while the other prisoners told him that he was crazy, we can imagine the leap in psychogenesis. What was considered normal in the highest and most refined strata of the Mesoamerican world is abnormal even in the snake pits of modern Mexico. The most terrible form of Mexica self-harming that I have seen in the codexes appears on page 10 of the Codex Borgia: a youth pulling out his eye as symbol of penitence. This was like taking the disturbing Colin Ross paradigm about the little girl to its ultimate expression.

At the bottom of the Mesoamerican worldview it always appears the notion that the creature owes his life, and everything that exists, to his creators: paradigm of the blackest of pedagogies that we can imagine. [Schwarze Pädagogik, literally black pedagogy, is a term popularized by Alice Miller. English publishing houses translate it as “poisonous pedagogy.”] The Mesoamerican mythology speaks of the transgression of some gods to create life without their parents’ permission, thus making themselves equals with them. In the Maya texts it is said that these children “made themselves haughty” and that what they did was “against the will of the father and the mother.” The transgressors were expelled from heaven and to come back they had to sacrifice themselves. Two of them threw themselves alive into the bonfire and were welcomed by their pleased parents. The resonances of this myth appear in the practice of throwing the captives to the bonfire. We should remember Baudez’s analysis: Mesoamerican sacrifice replaces self-sacrifice. It is merely a substitute sacrifice “as it is shown in the first place by the primeval myths that precede self-sacrifice.” This original sin condemned human beings to the sacrificial institution since “they could not recognize their creators.” (When I reached this passage in Arqueología Mexicana I could not fail but remember my father’s phrase that injured me so badly, as recounted in my previous book, when he referred to the damned “because they didn’t recognize their Creator.”) The sacrificial institution thus understood was a score settling, a vendetta. Moreover, in some versions of the Mesoamerican cosmogony the sun gives weapons to the siblings faithful to their parents to kill the 400 unfaithful children. The faithful execute the bidding and thus feed their demanding parents: once more, the cultural antithesis of the successful rebellion by Zeus, who had rescued their siblings from the tyrannical parent.

The connection of childrearing with the sacrificial institution is so obvious that when the warrior made a captive he had it as his son—which explains why he could not participate in the post-sacrificial feast—and the captive had him as his lord father. Some historians even talk about dialogues. When making a prisoner, the capturer said: “Behold my beloved son,” and the prisoner responded: “Behold my honored father.” In one of the water holydays of the Tota forest, which means “Our Father,” a girl was taken beside the highest tree to be sacrificed. Each time that the priest lifted a heart toward the sky as a sun offering the catastrophe that threatens the universe was, once more, postponed because “without the red and warm elixir of the sacrificed victims the universe was doomed to freeze.” As modern schizophrenics reason, the universe of the common Mesoamerican, just as the bicameral minds of other cultures, was constantly threatened and exposed to a catastrophe. The primordial function of the human race was to feed their parents, intonan intota Tlaltecuhtli Tonatiuh, “to our mother and our father, the earth and the sun.” The elegance of these four Nahua words evokes the compact Latin.

In the Mexica world destiny was predetermined by the tonalpohualli, “the count of the days” of the calendar where an individual’s birth by astrological sign was his fate. If León-Portilla had in mind the pre-Columbian cultures, he erred in his article “Identidad y crisis” published in July of 2008 in Reforma, by concluding that in antiquity the sun was seen as the “provider of life.” Duverger makes the keen observation that the solar deity, which appears at the center of the calendar, was so distant that it was not even worshipped directly. Instead of providing life the insatiable deity demanded energy, under the penalty of freezing the world (“We are still here—we, your parents—who have put you here to suffer, because with this the world is preserved”). The noonday heavenly body is not a provider of energy: it demands it. The thirsty tongue that appears at the very center of the Stone of the Sun (also called Aztec Calendar) looks like a dagger: it represents the knife used during the sacrifices. The solar calendar with Tonatiuh at the center of the cosmos was an absolute destiny: he could not even be implored. It is important to mention the psychohistorical studies about the diverse deities of the most archaic form of infanticidal cultures: according to deMause, they were all too remote to be approached.

When I think of the musician that sacrificed himself voluntarily to Tezcatlipoca in the holyday of the month Tóxcatl, which according to Sahagún was a holiday as sacred to the Mexicas as Easter to Christians, I see the culture of the ancient Mexicans under all of its sun. (Pedro de Alvarado would perpetrate the massacre in the main temple when he feared he would be sacrificed after that holiday.) Baudez’s self-sacrificial observation deserves to be mentioned again. Like the martyr of Golgotha who had to drink from the calyx that deep down he wanted to take away from himself, only if the young Indian submitted voluntarily to the horrifying death he earned the inscrutable love of the father. This is identical to the most dissociated families in the Islamist world, as can be gathered from deMause’s article “If I blow myself up and become a martyr, I’ll finally be loved.” But unlike Alvarado and the conquerors’ metaphorical Easter (and even contemporary Islamists), the Mexicas literally killed their beloved one before decapitating him and showing off his head in the tzompantli.

Just as the mentality of the Ancient World’s most primitive cultures, in the Mesoamerican world, where the solar cycle reigned since the Mayas and perhaps before, “the sacrifice was performed to feed the parent with food (hearts) and drinking (blood).” I had said that the priests’ helpers gave the captive’s “father” a pumpkin full of warm blood of his “son.” With this blood he dampened the lips of the statues, the introjected and demanding “shadows” of their own parents, to feed them. The priests smeared their idols with fresh blood and, as Bernal Díaz told us, the principal shrines were soaked with stench scabs, including the pinnacle of the Great Teocalli.

In our times, the ones who belong to this psychoclass are those who show off their acts by smearing the walls with their victims’ blood: people who have suffered a much more regressive mode of childrearing than the average westerner. Richard Rhodes explains in Why they Kill that Lonnie Athens, the Darwin of postmodern criminology, discovered that those who commit violent crimes were horribly subjected to violence as children. One hundred percent of the criminals that Athens interviewed in the Iowa and California prisons had been brutalized in their tender years. Abby Stein has confirmed these findings (Journal of Psychohistory, 36,4, 320-27). It is worth saying that, due to the foundational taboo of the human mind, when in January of 2008 I edited the Wikipedia article “Criminology” it surprised me to find, in the section where I added mention to Athens, only the pseudoscientific biological theories about the etiology of the criminal mind.

An extreme case at the other side of the Atlantic was that of a serial killer of children, Jürgen Bartsch, analyzed by Alice Miller in For Your Own Good. Bartsch had been martyred at home in a far more horrific way than I was. Miller believes that Bartsch gloated over by seeing the panic-stricken looks in the children’s eyes; the children that he mutilated in order to see the martyred child that inhabited in Bartsch himself.

 
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The objective of the book is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next time I will reproduce here the section on the encounter of the Spaniards with the American natives. Those interested in obtaining a copy of Day of Wrath can request it: here.

September 2016 interview

This original canvas signed by Antonio Zucchi (1726-1795) is a landscape in Flemish style, now very near from the desk where I work for this blog.

My friend Jake F. interviewed me last year. These are his words: “The below text is of a scripted interview I was to conduct with C.T. of The West’s Darkest Hour. Due to unforeseen circumstances we could not record. However, Cesar graciously offered to allow this interview to be published on The Right Stuff”.
 

Jake: Hello, and welcome to Manifest Destiny! This is Jake and I’ll be your host today. I have the privilege of bringing you a rare interview with C.T. of The West’s Darkest Hour. What Cesar brings to the table is rare combination of principled fearsomeness and refined sensibility. This interview will serve as an exposition and clarification of his thought for an unfamiliar audience. Questions and answers were composed in advance for purposes of clarity. As always, thank you for listening and enjoy.

Cesar, please give us a brief overview of your background and journey to your present ideological positions. Which books, authors, films, and music inspired you?

Cesar: Thanks for having me here, Jake. I’ll answer straight to the point.

Both of my parents were artists but since my middle teens they became abusive as hell, and I was the target of this abusive madness, which of course destroyed my young life. I explain the tragedy in two books, Hojas Susurrantes and the one I’ve just finished, Exterminio. Both comprise almost half a million words and soon I’ll start the third of the trilogy. As a matter of fact, my sister died this year. In my latest book I claim that her death was probably related to the trauma we endured in our teens.

With my books, I believe, I’m starting a new literary genre. If I manage to finish the third one I will be the first writer in history who analyzes his extremely abusive family in a million-word trilogy.

As to which books and films inspired me, I’d say that 2001: A Space Odyssey exerted a major influence since I watched it in 1968. I was 10 years old then. It was before the abuse at home. After my family became so destructive, Childhood’s End by Arthur Clarke made a huge impact in my life. Still later, the books of Alice Miller helped me to understand my evil family.

With regard to music, since I was a small child I listened to Mussorgski and Stravinsky. Mussorgski’s Dawn over the Moscow River was my first love. Later I discovered Beethoven.

Jake: You seem to be heavily influenced by psychohistory. Could you briefly define it for our audience? What insights have you gleaned from it? What faults have you found with it?

Cesar: This is my interpretation of psychohistory: Most adult children of extremely abusive parents become mad. Really mad I mean: like the magical thinking of the tribes since prehistoric times. And there are cultures that are far more abusive than others.

Psychohistory is a term used by the American Lloyd deMause to research child abuse through recorded history. The meta-perspective provided by psychohistory helped me to contextualize what happened in my family. The problem with deMause is that he’s a rabid liberal, some would even argue that he’s a Jew, like Alice Miller. In the only chapter of my trilogy that has been translated to English I try to Aryanize psychohistory away from deMause’s crazy liberalism.

Jake: You make incisive criticisms of psychiatry as a pseudoscientific field which often fails to draw upon or selectively draws upon neurological research. How specifically is it wounding our people? How deeply do such wounds go?

Cesar: Curiously, Kevin MacDonald used to teach child psycho-pathology in the university before his recent retirement. I don’t know if MacDonald knows that psychiatry is an “iatrogenic” profession, which means that psychiatric drugs often cause a much more serious mental condition for the client than the original distress or disorder.

For instance, there are international studies that show that people in third world countries, with few resources to purchase so-called anti-psychotics, fare much better for those diagnosed with schizophrenia. In other words, so-called anti-psychotics are iatrogenic: they only worsen the original disorder. My blog contains scholarly references to support this claim, but it is something you won’t ever hear in the media, not even in the outlets of white nationalism.

One of the things that I find exasperating while trying to communicate with white nationalists is that, in addition to the pseudoscientific racial and gender studies, there are other pseudosciences. Psychiatry is one of them. Nationalists are completely clueless of the fact that this pseudo-medical profession has as much scientific basis as the study of UFOs.

Let me expand a bit on this.

Those plugged in the Matrix believe that schizophrenia is the product of a chemical imbalance. Unplugged dissidents know that mental disorders are not a biomedical condition. A computer analogy is helpful here. Imagine a technician who doesn’t believe in the existence of computer viruses in the software. This guy always tries to fix computers by messing with the hardware. That’s exactly what psychiatrists do: they are in denial of the existence of the “software” in the human mind, so to speak. So they treat every mental disorder as a brain disorder. For psychiatrists, biology is destiny. Trauma does not exist, or is irrelevant. Only the genes matter.

But psychiatry cannot demonstrate any biological marker, genetic, chemical imbalance or otherwise, in any of the major psychiatric disorders. That’s why neurology, which is real science, is separated in the universities from psychiatry, which is not a science but a big, big business.

Also, all pseudosciences present their central concepts as unfalsifiable hypotheses, that is, hypotheses that cannot be refuted through the scientific method. What most people ignore is that psychiatry also presents its main concept, mental illness, as an unfalsifiable hypothesis. This is explained in detail in one of my scholarly articles.

Jake: You’ve written extensively on child abuse and its racial implications. Chiefly, that non-Whites are much more likely to abuse their offspring and much more likely to do it in horrific ways. Besides obvious things (like removing Judeo-liberal media or moving to a Whiter area) what advice would you have for racially conscious White parents?

Cesar: If you have in mind abusive parents, you cannot educate them. They are simply unconscious of their abuse. In my latest book for example I have published my mother’s entire diary. It is shocking to see that throughout her diary, mostly about the 1970s, she had no clue whatsoever that she was driving her children mad.

In an ethnostate it would be possible that the child finds a window of escape from abusive families through the Hitler Youth. But even in an Aryan ethnostate would-be parents should be taught not to abuse their kids. Together with the Hitler Youth, education for young couples that are about to marry is the only way that occurs to me that children won’t be abused in the future.

Jake: In the past, you have discussed a collapse scenario as presenting the best or only chance Whites will have to exercise the Fourteen Words freely. What if the collapse never comes? What do you think about the collapse as a mythical trope for “fringe” political movements or causes?

Cesar: I have referred to psychiatry as a pseudoscience that the average white nationalist is unaware of. But there are other pseudosciences taught at the academia that nationalists also ignore. Another example is Keynesian economics, that presently influences not only the academia but the Federal Reserve and the banking system.

You cannot have a thriving economy by means of the current system of huge debt and huge spending. The United States has a debt of almost 20 trillion and if the Fed starts Quantitative Easing 4 it will dwarf the previous QEs combined. QE, of course, is newspeak for inflation: expanding the currency supply, the paper dollars. Sooner or later the dollar will hyperinflate because of this astronomic expansion of the currency supply.

Those economists who reject the crazy paradigm that rules the financial world predict that the crash will happen in this decade. And this means something like the depression of 1929. But unlike 1929 there are millions of Negroes out there, especially in the big cities. After the financial accident they’ll chimp out, and contribute beautifully to the collapse of the System. By the way, have you seen the Jew-movie Imperium?

There is a movie character, the one that “Harry Potter” betrayed, hehe.☺ Well, with his group this character tries to produce what he calls “The Event”, which supposedly would awaken whites, a big act of terrorism.

In real life this is not necessary. The Event is coming nevertheless. And not from racists like us, but from the blunders of the Fed and the international monetary policies.

If by December 31 of 2020 the crash has not happened I will recognize I was wrong. But what if I am right? Because if I am right you should start obtaining coins of silver, and if you can afford it, coins of gold. Even the commercials of Fox News are advertizing this.

Jake: Nordicism is a particularly loaded term. Who exactly are the Nordic peoples? Are they a distinct sub race located only in certain White countries? Do they form the upper crust in every White society? Or are they something else entirely?

Cesar: In my opinion white nationalism or Altright, however you want to call it, is fake. The real thing is National Socialism. Unlike the Nazis people in the Altright are like the republicans: they have granted amnesty to millions of non-whites from Mediterranean Europe. The Germans of the 1930s knew better: the standard for whiteness is the Nordic type.

A pundit from Barcelona in Spain has developed a new racial classification that clarifies this matter. He basically says that the European race is divided in three primordial races: the European Nordid White (“White Nordid”), the Nordid Central Asian Redhead (“Red Nordid”), and the Near Eastern Armenid. The white race is actually a mixture of two or more races.

So we cannot say, “This person is a pure white” but “This person has a mixture of A, B and C races in such proportions.” With terms like Aryan we designate a mixture between White Nordid and Red Nordid and its mild crossing with non-white Armenids or Mongolids—usually people of Germanic and Slavic origin.

While the ideal white is a White Nordid with a Red Nordid, we cannot say that those whites who have some Armenid or Mongolid genes are non-whites. However, we could say they are non-whites if they contain a few drops of Congid blood, that is, Negro genes; or substantial Armenid or Mongolid blood.

In the new racial classification the phenotype is more important than genetic studies. Therefore, based on phenotype we can say that many of us Meds are not properly white. Some of them are, yes. I’ve seen girls as beautiful and Aryan in Spain as in the Nordish countries. But not in the proportion I’ve seen such women even in Texas. Many Meds are mudbloods, something that the Germans knew very well. So well in fact that inter-marriage between the mudbloods and the Nazis was discouraged.

Since this is a scientific subject, I recommend those who want to understand nordicism to study carefully the most scholarly article in my blog. It’s under the title Gens alba conservanda est, which is Latin for “the white race must be preserved”. Alas, most white nationalists are anti-nordicists. They are still under the grip of the egalitarian ideology that has destroyed the West. Most of them sincerely believe that all whites are created equal.

I would recommend they read William Pierce’s only non-fiction book, Who We Are, to grasp my point. Pierce was not a white nationalist. Like the Nazis he was the real thing. The biggest surprise that the reader will find in his book is that the founding stock of the ancient Greeks and Romans was Nordish, real whites.

Jake: Much like Dr. William Pierce, you postulate a Witches’ Brew (essentially a convergence of catastrophic trends) theory of factors leading to the gradual and sometimes rapid extermination of our race. What ranks near the top that most of our people are missing? Conversely, what are we greatly overestimating?

Cesar: For those who accept the premises of Who We Are it is clear that the main enemy of whites are whites themselves, especially the civilizational decadence that comes from wealth-over-race policies.

I have lived in Mexico more than half a century. Latin-America is very similar to Mexico if you visit the countries to the south of Mexico. What the Spaniards and the Portuguese did in the Americas, mixing their blood since the 16th century, was the product of greed, of lust for gold. It was also the result of the universalist creed of the Catholic Church, which considered the Amerindian women as “souls” to be “saved”.

The Iberians that conquered the continent also brought the Inquisition, which persecuted crypto-Jews. But even in Judenfrei New Spain these two factors, economic greed and universalist Christianity, destroyed the gene pool of the Spanish.

White nationalists ignore the history down the south of the US because it breaks their little narrative. Their narrative is that Jewry is the main factor of white decline. The fact is that there are other major factors beside Jewry that nationalists are ignoring. Christianity is one of them as demonstrated in the history of Judenfrei Spain and New Spain.

Jake: On a related note, you’ve produced a volume of writing on different strains of Counter-Semitism. Could you go into more detail on this taxonomy of Counter-Semitism?

Cesar: The Jewish problem is one the most serious problems of the West. For centuries and even millennia Jews have been a hostile minority in the West. There’s no question about it. Just see how they lobbied for a century to open the gates of non-white immigration into the United States. Just see the role they played in the Holocaust on non-Jews committed by the Bolshevik Jews. Just see who controls the anti-white media and how the kikes have been trying to prevent that whites wake up.

The problem itself shouts for a final solution of some sort. This is an aspect I don’t differ much from white nationalists. We both try to find radical solutions to the problem. We agree on the medicine.

But we disagree on the diagnosis. For me it’s clear that the Aryan problem caused the Jewish problem, and not vice versa. Perhaps the best analogy would be to see the Aryan problem as an HIV virus, and the Jewish problem as an AIDS-related infection like pneumonia. Kill off the bacteria if you want. I won’t complain about Alex Linder’s solution. But if you don’t eliminate the virus, you may still have a Judenfrei society that commits racial suicide, as happened here in Latin America.

It is simply untrue, as Andrew Anglin of The Daily Stormer recently wrote, that “physically removing the Jews will solve every other problem”. No. Our ancestors removed the Jews from New Spain and just look at the mess that Mexico is today: those ancestors still committed ethnic suicide, and on a continental scale!

Jake: From your research, what are the strengths and weaknesses of Nietzsche’s thought in general and in to furthering the Fourteen Words?

Cesar: No Nazi tract that I know mentions Nietzsche, but Hitler sort of admired him. Before Nietzsche lost his mind in January of 1889 his concept on the “revaluation of all values” was very handy. I use it a lot in my anti-Christian trolling. I’ll talk about this later in the interview.

Jake: Blake asks: In your writing, you refer to temples and priests of the Fourteen Words. Please expand upon these concepts. What would be the vocation and training of such a priesthood?

Cesar: Here we must recall what my Spanish friend Manu Rodríguez told me: We need to create the Aryan community, an ecclesia, which by the way we never had. Ecclesia, you know, was the principal assembly of ancient Athens.

The Aryan ecclesias need to thrive in our towns and cities, Manu told me. Our “priests”, for lack of a better word, won’t be experts in theology but in history, anthropology and Indo-European cultures. A priest of the 14 words must teach the Western tradition to his young pupils.

Nowadays, without money to build temples like those in Greece and Rome, we can only organize barbecue gatherings like those of my favorite character in the movie Imperium, hehe.☺

Jake: Your upcoming work From St Francis to Himmler has piqued my interest. Based upon the title alone, it is reminiscent of William Gayley Simpson’s journey from being an itinerant Franciscan to a fanatical Aryan racialist. To what extent are you familiar with his work Which Way Western Man? What is it actually about if not your own voyage?

Cesar: I have not read Simpson’s journey but From St Francis to Himmler will be the third and last volume of my autobiographical trilogy.

Francis is the most beloved saint for many Catholics. When I was abused by my father, who admired St Francis, as a defense mechanism I developed a sort of piety inspired in this Italian saint. After the abuse, the doctrine of eternal damnation, that I internalized from my father, destroyed my image of a benign God. The spiritual odyssey from my adolescent piety, to Himmler’s exterminationism, will be the axis of my last book. It is exactly that: an odyssey; the story of a long, long night of my soul.

Jake: For you, White Nationalism was merely a stepping stone to a much sterner and more disciplined National Socialism. Many American White Nationalists enjoy National Socialist iconography and pageantry, as well. What is the line of demarcation between these two ideologies? Is White Nationalism even an ideology or could it more accurately be described as a sentiment? How can American Whites steeped in republican, individualist beliefs adapt to a more “collective” or duty-oriented belief system? What about National Socialism is non-essential or merely adapted to Germanic norms? Finally, which National Socialist texts are American White Nationalists missing or refusing to read?

Cesar: Instead of responding question by question let me say that the line of demarcation is what George Lincoln Rockwell did: he formed a fascist party. White nationalists don’t do anything of the sort! If Rockwell had not been assassinated, radicals like Dylann Roof would have found a warm home and a healthier way to channel their hatred.

Individualist Americans will radically change, and I mean radically, when the convergence of catastrophes is already under way: something that will happen in the second half of the century. I refer to the tectonic-plate, apocalyptic convergence between energy devolution and a political crisis in the West. That collision will create a real mountain.

If “Our race is our nation” then, theoretically National Socialism is doable among Anglo-Saxons, not only among Germanics. Rockwell saw this clearly and he was right.

The most important book to awake whites is the one that Tom Goodrich wrote: Hellstorm: The Death of Nazi Germany. I believe that any honest white liberal who reads it will break, in his mind, the media narrative about the Second World War. Once you nuke the media narrative, I would recommend a Nazi textbook for young readers, Faith and Action by Helmut Stellrecht. It is available online.

Jake: Blake asks: Many White Nationalists advocate the creation of an ethno-state or ethno-states for White-Aryans to seek refuge in. They often fail to mention whether this goal is their highest aim or merely a tactical one. Assuming White-Aryans had the capability to do with the Earth as they wish, what should they do? You’ve been called quite a few names for suggesting that Earth should be made a Whites-only planet. How do you respond to this?

Cesar: I don’t remember the names I was called. Perhaps I missed those threads? In the book that I’ve just finished, Extermination, I explain why the human race is a failed species. Most of them deserve extermination, save the most beautiful Aryans with good heart for nature, the children and the animals.

Extermination is a subject that has only been partially explored in fiction, at the end of The Turner Diaries. It is time to speak out in the genre of non-fiction, as I just did with my latest book, which will be available in Spanish this month or the next one.

I had said that I was inaugurating a new literary genre. But I omitted to mention that, if completed, my trilogy goes well beyond such autobiographical genre into a philosophical system. From this point of view, exterminationism is more than an odd subject: it is what we may call the Significant A of the coming Overman. But let’s change the conversation to a more “normal” subject.

Jake: Rock music is controversial within racialist spheres. You take an uncompromising stance against it for a host of reasons. Two that come to mind are its negro roots and repetitive notes. But, rock has been so heavily appropriated by Whites that even negroes flee from it now. At what point does White ownership (in terms of content; we know Jews dominate the music industry) erase a genre’s origins? Is this even possible? Are there any healthy modern White music genres? Many would defend folk and electronic music as the latest resurgence of authentic White culture in music. Do you agree? Finally, which classical composers or performers would you suggest to a modern White wishing to expand his or her tastes?

Cesar: Folk music is OK but not what the Nazis called “degenerate music”. Even nationalists have been unable to recognize that such music is used by the System to degrade the spirit of whites, to control them. A passage from 1984, written before the birth of rock, was prophetic. The music in the totalitarian world, Orwell says: “had a savage, barking rhythm which could not exactly be called music, but resembled the beating of a drum… The proles had taken a fancy to it.” Of course, the people of the Altright would be degenerate proles from the Nazi point of view: they listen so-called Retro-wave music.

As to which classical composers, I’d recommend starting with Walt Disney’s 1959 movie Sleeping Beauty. Its soundtrack contains a masterful edition of the music of Tchaikovsky’s ballet. But the trick is not adding classical music to your repertoire. The trick is subtracting degenerate music from what you listen.

I have always compared degenerate music with degenerate sex. A guy just cannot have a healthy marriage with a lovely wife and children and, at the same time, indulging himself in escapades in gay bars. The degenerate side of both sexual lifestyles and music tastes must be completely cut off from our way of life.

Jake: On several occasions you’ve described the Sublimis Deus papal bull as the original sin committed in South America. Could you give us some background on this proclamation? Was it a logical extension of Christian doctrine or an aberration?

Cesar: It was an expansion of the Church’s universalism, where all races can enter the church. “Catholic” in fact means universal. But the original sin was not the Pope’s bull. The original sin of the Spanish and the Portuguese was, as I said, the lust for gold and silver in Mexico and Peru. The Catholic bull that allowed Iberian whites to marry the brown natives was a very serious, mortal sin; but not the original one.

Jake: Lately, the phrase “Pathological Altruism” has been used to describe a weakness of the White-Aryan psyche. Is this valid and sufficient? Do you agree with Dr. Sunic and Pierre Krebs that a universal Christian memeplex is the source of our vulnerability, instead?

Cesar: I don’t know much of Krebs but Sunic is quite smart. He does not only blame Christianity as a more elemental factor of white decline than Jewry; he actually says that capitalism is the main factor.

I believe he’s right. And I must add that Americans love Mammon too much to purge the Jews! Once more, the Aryan problem has created the Jewish problem. Pro-whites must read Who We Are to contextualize historically the claim that wealth-over-race policies is suicidal, even when no Jews are present. March of the Titans by Arthur Kemp also reaches the same conclusion.

Jake: Blake asks: How do we as a race combat our predisposition to choose wealth over a sound society? Alain de Benoist notes that critics of immigration must also critique capitalism lest they contradict themselves. What must be done to slay Mammon once and for all? Or, at the very least, restrain him?

Cesar: Mammon will die in this century of natural death. I not only believe that the financial collapse is coming this decade. I also believe in peak oil and energy devolution later in this century. Once oil is depleted, corporate capitalism can no longer be the economic paradigm for whites, especially after the racial wars change bourgeois whites into blond-beast warriors.

The paradigm of the future lies in farming. Using an image of the penultimate chapter of The Lord of the Rings, I would say that the new paradigm lies in a return to the bucolic Shire. By the way, that very important chapter, “The scouring of the Shire”, was not filmed in Peter Jackson’s version of The Lord of the Rings. In the book, which I read, the war at the Shire actually happens after the One Ring has been destroyed. The ring is metaphor for gold…

Jake: What are your thoughts on the so-called manosphere? How should Aryans approach courtship in a day and age where it’s too early to procure Sabine women yet too late to find a young woman that isn’t a pod person? On a related note, how should White-Aryans answer the homosexual question?

Cesar: A lot of what is said in the manosphere is true. I’ve started to elaborate a guide for the priests of the fourteen words. He should not discuss with Jews, non-whites or women. He should even try to avoid talking with white Pod women.

Recently I discovered a YouTube blogger, Turd Flinging Monkey. I was shocked to learn about scientific facts that concern all white males that I didn’t find in the more formal writing of Roger Devlin. Yes: Turd Flinging Monkey is an anti-racist, clueless blogger about the Jewish question. But there’s something in his manospheric rants that merits scrutiny. After I finish the corrections of my book I’ll see all of his videos.

Courtship is impossible for the moment except if you move to an Amish or Mennonite community. So what can we do before the collapse of the rule of law, a rule that prevents Aryans from abducting and raping the Sabine women? The blogger Turd Flinging Monkey simply recommends masturbation. Well, well…☺ I prefer to be a workaholic to avoid thinking in sex.

As to homosexuality, it is a pity that some open homos in the Altright are not ashamed of talking publicly about their degeneracy, as if it was normal. Shame on them.

Jake: Unlike most pro-Whites, you stand by Heinrich Himmler with few reservations. What can we learn from him? How does he stand in relation to more “mystical” figures on the Right like Spengler or Yockey?

Cesar: I know almost nothing of Spengler except that he refused to support Nazi ideas of racial superiority. Yockey was a great essayist but the style he chose for his famous book, the very one which gave the name to the recent film Imperium, is too philosophical for my taste.

What I like of Himmler is that he volunteered to do the dirty job, extermination. I identify with Uncle Heinrich because, like him, I don’t look Aryan. But when he visited a specific town in Norway he admired them so much because of the purity of the Aryan breed there.

I believe that later in this century, when the demographic bubble pops as a result of energy devolution, Himmler-like exterminationism should become the religion of the Blonde Beast. Only the best should survive. I envision throughout the Earth the beauty that Hitler and Himmler saw in specific Nordish towns, a return to the Shire so to speak after the death of capitalism.

Here comes handy Nietzsche’s concept about the transvaluation of all values. Remember that I call atheists “Neo-Christians”. When millions of adolescent whites change their T-shirts from Che Guevara to Himmler, you will know that the race is already saved. I can only hope that my books will help young whites to revaluate their fucking values.

Jake: Are pro-Whites approaching the subject of Holocaust revisionism correctly or incorrectly? How should it be approached and why?

Cesar: Incorrectly. One must start with the Holocaust committed by the Allied forces. I sincerely believe that any nationalist who has not read the abridged edition of Alexander Solzhenitsyn’s The Gulag Archipelago and Tom Goodrich’s Hellstorm is a historical fool.

It is not only that after the Second World War the Germans were dishonestly demonized. The biggest secret of our times is that the astronomic crimes of the Allied forces dwarf what the Germans did. What the United States and the Soviet Union did in times of peace was more monstrous than the crimes attributed to the Germans in times of war—precisely because the Allied Holocaust was perpetrated in times of peace! I am talking about the crimes committed by Eisenhower and the Soviets from 1945 to 1947. Most people are unaware of this Holocaust. I would dare to say that if whites do not atone for the genocide perpetrated on the German people they will go extinct.

The root problem of white decline is Christian meta-ethics, what I have been calling “Christian axiology”. National Socialism revaluates such meta-ethics back to the mores of the ancient Greeks and Romans. This cannot happen as long as whites are Christians and neo-Christian atheists.

When the Aryan race reaches maturity, probably in the next century, the calendar must be changed from Jesus to Hitler. Anno Domini will start with the Fuhrer’s birthday, not with the crucified rabbi. White nationalists are incapable to reach this level of priesthood today because they are part of the problem as well as part of the solution.

Jake: Looking North, what are your thoughts on Donald Trump and the Alt-Right? What advice do you have for the average Alt-Rightist? What ideological pitfalls should he avoid that we haven’t already discussed?

Cesar: Alt-rightists might have their 15-minute fame after Trump wins. But when things get really nasty after the dollar collapses the proles will look after more masculine voices, those filled with hatred. Real hate I mean. Not the VDARE, American Renaissance or the Radix Journal types but The Daily Stormer, Neonazi types.

Jake: What is it like being a White or Aryan Man in Mexico? What has been lost in Mexico’s de-Europeanization process? Can the average “race-neutral” or un-awakened American White fathom what a majority colored country is like day in and day out? More broadly, what do we have to lose that we don’t know we have to lose?

Cesar: Recently Donald Trump visited my own town, Mexico City. But Latin America, not only Mexico, is too far gone. Nothing can be done here down the South. You guys have half a century of polluting your blood but there are still millions of pure whites in North America. Here down the south these guys have half a millennium of mestization, and in 500 years no intellectual voice has ever been raised against this genocide of Iberian whites! I can speak volumes on the subject but a single anecdote will be enough.

Recently, a meeting was organized by my former classmates of the Madrid School in Mexico that graduated forty years ago. This was a school founded by those who fled from Francisco Franco after the civil war. Two of my whitest schoolmates, blond and very handsome four decades ago, married mestizo women and formed mestizo families. I was shocked! Presently the young students of the Madrid school, who used to be mostly white in my teens, have become brownish. The second generation! Almost all white Latin Americans have already become Body Snatched Pods. Even Argentina and Uruguay are gone.

In the US you at least have Fox News. In Spanish-speaking countries, Spain included, there’s not even one media outlet that sides Donald Trump. Nothing! What remains of Iberian whites are like Jeb Bush: they’re happily marrying dwarf Latinas. Our only hope is that a tough ethnostate is formed at the North and then proceeds to conquer so-called Latin America.

Jake: Where can our listeners find your work online? Where can they purchase your books? What parting message do you have for our listeners?

Cesar: They can google “chechar” (that is, c-h-e-c-h-a-r) and “WordPress” and they’ll hit a blog, “The West’s Darkest Hour”. My books are linked at the top of my blog.

My parting word is simple: I am not a white nationalist. I am a guy to the right of Himmler. Only one of my books is in English, Day of Wrath that I dedicated to you. Since it will take some time for the rest of my books to be translated to English, read instead William Pierce’s books and see for yourselves how an American also rejected Christian ethics.

Day of Wrath, 6

Silvano Arieti and schizophrenia

Paradoxically, if something had been impeding the collective form of suicidal psychosis that the West self-inflicts today, the massive migration of inferior psychoclasses, it was Christianity. But Christianity is in crisis and westerners lack a new myth that bestows on them a self-image for social cohesion. Jaynes wrote:

In the second millennium B.C., we stopped hearing the voices of the gods. In the first millennium B.C., those of us who still heard voices, our oracles and prophets, they too died away. In the first millennium A.D., it is their sayings and hearings preserved in sacred texts through which we obeyed our lost divinities. And in the second millennium A.D., these writings lose their authority… And here at the end of the second millennium and about enter the third, we are surrounded with this problem.

Hearing voices is the archetypal symptom of what today is named schizophrenia. But the distinctive traits between ancient schizoids and modern Western man is not absolute. In his magnum opus, Interpretation of Schizophrenia, Silvano Arieti wrote a sentence imagining a space visitor, more integrated psychologically than the Earth dwellers, who would find many instances of “paleologic thinking” (bicameral thought) in the moral, social and religious costumes of Western man.

Those who give credibility to everything that, under the banner of science, the status quo sells us, will consider it foolish that I take seriously an author who published a work about paleologic thinking and schizophrenia in 1955, the edition translated to Spanish. The reason that moved me to do it is simple. As I have said, decades before Colin Ross published The Trauma Model and Schizophrenia, Arieti had already written, with different words, some phrases about “the locus of control shift” (explained above). In 2007 I felt confident to ask Ross if he knew that Arieti had said something very similar to his model half a century before. Ross replied that he barely had read Arieti. His ignorance surprised me but I understood him: the good doctor is more a busy clinician than an armchair theorist. Anyone can acquire through the internet the 2004 book that Ross wrote about schizophrenia. On the other hand, the 1965 Spanish translation of Arieti’s treatise is not even available in the catalogue of out-of-print books. In 1975 a second, revised edition of Interpretation of Schizophrenia won in the United States the National Book Award in scientific subjects. In this chapter I will use both editions: the 1955 edition, and the 1975 edition republished in 1994. (In the second edition the book was thoroughly rewritten and fattened with medical testing on schizophrenia.)

Virtually forgotten, Arieti’s treatise is an authentic mine of theoretical and clinical information to understand psychosis. Most striking about the massive body of literature from Arieti’s colleagues that pointed at the family as responsible for the schizophrenias in their patients is that the theory was never refuted. It was conveniently forgotten, swept under the rug of political correctness in the mental health professions. It is very common to read in the textbooks of contemporary psychiatry and psychology that the theory of the schizophrenogenic parents was discarded because it was erroneous with the most absolute absence of bibliographic references to support such claim. I cannot forget an article written in the present century in which an investigator complains that, despite an extensive search, he did not find any coherent and clear explanation of why the schizophrenogenic theory has been abandoned. As always, everything has to do with the fact that to question the parental deities is terrifying for most people, especially for those who are forbidden from using their own emotions: academics, including the mental health professionals. As deMause said way above: “The usual suppression of all feeling” in childrearing studies “simply cripples a psychohistorian as badly as it would cripple a biologist to be forbidden the use of a microscope.” Biological psychiatrists too suppress their feelings when dealing with family victims.

Arieti distinguishes between a “paleologic” form of thinking, and the thinking that comes from “Aristotelian logic” that rules Western man. Since the first edition of his book Arieti points out that the paleologic thinking, which modern man only experiences in dreams, was omnipresent in prehistoric cultures. Let us consider again the case of major trauma families. In order to avoid a runaway anxiety that drives the victim into panic, the patient diagnosed as schizophrenic abandons the Aristotelian norms of intuitive logic and lapses into the sort of thinking of our most primitive ancestors. Like John Modrow, Arieti acknowledges the value of the work of Harry Sullivan about the panic the child experiences as a result of an all-out emotional assault from both parents. The paleologic regression can be adapted years after the abuse occurred, even when the child has become economically independent. [A chapter on Modrow appears in the second section of Hojas Susurrantes.] The withdrawal from reality, or psychotic breakdown, is the last and most desperate attempt of the unconscious to maintain the ego in a state of internal cohesion. A dramatic regressive metamorphosis arises when, one after another, the defenses that the victim had been using do not work anymore. To a greater or lesser degree all human beings function with a dose of neurosis, but in the psychotic outbreak, when neurotic defenses collapse, the subject falls into even more archaic forms of defense: mechanisms which had been overcome millennia ago, a regression to the bicameral mind.

Arieti’s book contains chapters about his clinical experiences with patients. In the case of two brothers, Arieti describes how one of them suffered a pre-psychotic panic as a result of the abuse at home and observes that, once in a florid state of psychosis, “The paleologician confuses the physical world with the psychological one. Instead of finding a physical explanation for an event, he looks for a personal motivation or an intention as the cause of an event.” Just as the primitive man, in a definitive breakdown of the Aristotelian superstructure, for the disturbed individual the world turns itself animist; each external event having a profound meaning. There are no coincidences for those who inhabit the world of magical thinking. Both the primitive animist and the modern schizophrenic live in distinct dimensions compared to the rational man. The conceptualization of external happenings as impersonal physical forces requires a much more advanced level of cognition than seeing them as personal agents. Arieti wrote:

If the Greeks are afflicted by epidemics, it is because Phoebus wants to punish Agamemnon. Paranoiacs and paranoids interpret almost everything as manifesting a psychological intention or meaning. In many cases practically everything that occurs is interpreted as willed by the persecutors of the patient.

Arieti also writes about the time before the Homo sapiens acquired the faculty to choose an action through what we call today free will, and he adds:

Philogenetically, anticipation of the distant future appeared when early man no longer limited his activity to cannibalism and hunting, which were related to immediate present necessities, but became interested in hoarding and, later, in agriculture in order to provide for future needs.

The reference to cannibalism makes me think that, though unlike Jaynes Arieti maintained that schizophrenia is due to the parents’ behavior, unlike deMause Arieti did not conceive that such cannibal practices, like the ones described in the Preface, could have injured the inner self of the surviving children in prehistoric times. Nevertheless, Arieti disagrees with a psychiatry that sees no similarities between schizophrenic and non-schizophrenic. He believes that such points of view “are fundamentally wrong” and, speaking of non-Western cultures and even of the times of Cro-Magnon man, he writes:

Often the culture itself imposes paleologic conceptions and habits on the individual, even though the individual is capable of high forms of thinking. The more abundant is the paleologic thinking in a culture, the more difficult it is for the culture to get rid of it.

This last phrase reminds me how presently Western culture imposes relativist conceptions on the individual, even though the typical Westerner is potentially capable of discriminating among inferior cultures: a higher form of thinking. Arieti also raises the question of why civilization originated only ten thousand years ago. Like Jaynes, he believes that the incredibly long gestation of civilization had to do with the persistence of paleologic thought, and he adds that presently the paleologic defense mechanisms underlie the human psyche and can return in extreme conditions.

Arieti elaborated his theory twenty years before Jaynes or deMause started to write their books, and he was within an inch of discovering what deMause would discover: precisely that schizophrenogenic forms of childrearing through the Bone Age and the Stone Age had impeded the psychic integration of our ancestors. Getting ahead in time to Ross, Arieti wrote: “A characteristic unique in the human race—prolonged childhood with consequent extended dependency on adults—is the basis of the psycho-dynamics of schizophrenia.”

Arieti defines schizophrenia as an extremely regressive reaction before an equally extreme state of anxiety: a dynamic that originates in infancy and that accelerates in adolescence, or later, due to abuses at home (think of the case of the second girl in the Ross section). “In every case of schizophrenia studies serious family disturbances were found” (emphasis by Arieti). He adds that to produce schizophrenia a drama is needed which is sufficiently injuring to the inner self; a drama that, if we ignore it, we become deaf “to a profound message that the patient may try to convey.” And writing about one of his patients, and getting again ahead in time to Ross, he tells us that this patient “protected the images of his parents but at the expense of having an unbearable self-image.”

Interpretation of Schizophrenia contains the keys to understanding issues that at first sight seem incomprehensible, and even bizarre, for those of us who live in the world of Aristotelian logic: the probable meaning of the symbols of the oneiric world in which the psychotic individual lives; his apparently incoherent salad of words, the linguistic whys of his inner logic and the many regressive stages of the disorder. In Arieti’s treatise there is an enormous richness of ideas and theoretical schemas that I cannot summarize here, as well as clinical analyses of his patients, to understand the gradations of madness. Even though, as I said, in the middle 1970s his book won the National Book Award, in a more valiant world his work would have been influential. But society freaked out before the findings of Arieti and his colleagues because, to understand psychoses, it would have been necessary to point the index finger at the parents. As a Ross reader would say, the problem of the attachment to the perpetrator, the basic and fundamental axiom of the human psyche, could not allow this (Arieti himself dedicated his magnum opus to his parents).

Let us see where the ideas expressed in this chapter drive us when pondering the violent past of ancient Mexico, and how the psychogenic arrest of that culture may serve us to understand the dilemmas that the West faces today.
 
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The objective of the book is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next time I will reproduce here the section on the Aztecs. Those interested in obtaining a copy of Day of Wrath can request it: here.

Day of Wrath, 5

Julian Jaynes and the bicameral mind

In recent decades several historians without any link to the deMausean school have written about thirty books on histories of childhood. I will mention only a couple of those published in 2005: When Children Became People by Odd Magne Bakke and Growing Up: The History of Childhood in a Global Context by Peter Stearns. DeMause has iteratively complained that books of this sort are presented to history students as if childrearing in the past had been as benign as Western childrearing in our times. Stearns for example is author and editor of more than forty books, but he attempts to absolve the parents by claiming that infanticide had an economic motivation; when it is well documented that in some periods infanticide was more common in well-off families.

Psychogenesis is the process of the evolution of empathy, and, therefore, of childrearing forms in an innovative group of human beings. In a particular individual it is an evolution of the architecture of his or her mentality, including the cognition of how the world is perceived. A “quantum leap” in “psychoclasses” depends on the parents’ breaking away from the abusive patterns in which they were educated; for example, stop killing their children: a prehistoric and historic practice that deMause calls “early infanticidal childrearing.”

A fascinating essay by Julian Jaynes throws light on how, by the end of the second millennium before our era, a huge alteration occurred in human mentality. In 1976 Jaynes published The Origin of Consciousness in the Breakdown of the Bicameral Mind. Jaynes calls “breakdown” the transit of bicameral mind—two chambers or brain hemispheres—to modern consciousness. The transit is relatively recent, and it represents a healing process from a divided self into a more unified or integrated one. Jaynes describes how society developed from a psychological structure based upon obedience to the god’s voices, to the subjective consciousness of present-day man. Like deMause’s psychohistory, Jaynes’ model caused many of his readers to see mankind from a new perspective. He elaborated a meta-narrative purporting to connect the loose pieces of previously unconnected fields—history, anthropology, ancient texts, psychiatry, language, poetry, neurology, religion, Hebrew and Greek studies, the art of ancestral societies, archaeological temples and cuneiform writing—to construct an enormous jigsaw puzzle.

Jaynes asked the bold question of whether the voices that people of the Ancient World heard could have been real, a common phenomenon in the hallucinated voices of present-day schizophrenics. He postulated that, in a specific lapse of history a metamorphosis of consciousness occurred from one level to another; that our present state of consciousness emerged a hundred or two hundred generations ago, and that previously human behavior derived from hearing voices in a world plagued with shamanism, magical thinking, animism and schizoidism.

In the Ancient World man had a bipartite personality: his mind was broken, bicameralized, schizophrenized. “Before the second millennium B.C., everyone was schizophrenic,” Jaynes claims about those who heard voices of advice or guides attributed to dead chiefs, parents or known personages. “Often it is in times of stress when a parent’s comforting voice may be heard.” It seems that this psychic structure of a divided or bicameral self went back to cavemen. Later in the first cities, the period that deMause calls “late infanticidal childrearing” (Jaynes never mentions deMause or psychohistory), the voices were attributed to deities. “The preposterous hypothesis we have come to is that at one time human nature was split in two, an executive part called god, and a follower part called man. Neither was conscious. This is almost incomprehensible to us.” Preconscious humans did not have an ego like ours; rational thought would spring up in a late stage of history, especially in Greece. However, orthodox Hellenists usually do not ask themselves why, for a millennium, many Greeks relied on instructions coming from a group of auditory hallucinating women in Delphi. To explain similar cultural phenomena, Jaynes lays emphasis upon the role that voices played in the identities, costumes and group interactions; and concludes that the high civilizations of Egypt, the Middle East, Homeric Greece and Mesoamerica were developed by a primitive unconscious.

The Origin of Consciousness in the Breakdown of the Bicameral Mind describes the theodicy in which, three thousand years ago, subjectivity and the ego flourished. For the common man consciousness is the state of awareness of the mind; say, the conscious state at walking. Jaynes uses the term in a more restricted way: consciousness as the subjective universe, the self-analyzing or self-conscious mind; the “I,” the will and morality of an individual, as well as the development of the linear concept of time (which used to be cyclic to the archaic mind, perhaps due to the observation of the stations of the year). The man who left behind his bicameral thinking developed a more robust sense of the self, and Jaynes finds narrative evidence of this acting self in the literary record. He examines Amos, the voice of the oldest Old Testament text and compares it with the Ecclesiastes, the most recent one. Likewise, Jaynes scrutinizes the Iliad looking for tracks of a subjective self, and finds nothing. The Homeric heroes did what Athena or Apollo told them; they literally heard their gods’ voices as the prophets listened to Yahweh’s. Their psyches did not display brightness of their own yet. (If we remember the metaphor of my first book, the mentality of ancient man was similar to what astronomers call a “maroon dwarf”: a failed star like Jupiter, not a sun with enough mass to cause nuclear fusion so that it could shine on its own.) Matters change with the texts of Odysseus’ adventures, and even more with the philosophers of the Ionian islands and of Athens. At last the individual had accumulated enough egocentric mass to explode and to shine by itself. Jaynes believes that it was not until the Greek civilization that the cataclysm that represented the psychogenic fusion consolidated itself.

By Solon’s times it may be said that the modern self, as we understand it, had finally exploded. The loquacious gods, including the Hebraic Yahweh, became silent never to speak again but through the bicameral prophets. After the breakdown of divine authority, with the gods virtually silenced in the times of the Deuteronomy, the Judean priests and governors embarked upon a frenetic project to register the legends and stories of the voices that, in times of yore, had guided them. It was no longer necessary to hallucinate sayings that the god had spoken: man himself was the standard upon which considerations, decisions, and behaviors on the world rested. In the dawning of history man had subserviently obeyed his gods, but when the voice of consciousness appears, rebelliousness, dissidence, and even heresy are possible.

Through his book, which may be called a treatise of psycho-archeology, Jaynes follows the track of how subjective consciousness emerged. His ambitious goal is to explain the birth of consciousness, and hence the origin of our civilization. Once the former “maroon dwarfs” achieve luminescence in a group of individuals’ selves, not only religious dissent comes about, but regicide, the pursuit of personal richness and, finally, individual autonomy. This evolution continues its course even today. Paradoxically, when the West reaches the stage that deMause calls “helping mode” in child-rearing, it entails ill-fated consequences such as Caucasian demographic dilution and the subsequent Islamization of Europe (as we will see).

Although Jaynes speculates that the breakdown of the bicameral mind could have been caused by crises in the environment, by ignoring deMause he does not present the specific mechanism that gave rise to the transition. Due to the foundational taboo of human species, explained by Alice Miller in my previous book and by Colin Ross in this one, Jaynes did not explore the decisive role played by the modes of childrearing. This blindness permeates The Origin of Consciousness to the point of giving credibility to the claims of biological psychiatry; for example, Jaynes believes in the genetic basis of schizophrenia, a pseudoscientific hypothesis, as shown in my previous essay. However, his thesis on bicameralism caused his 1976 essay to be repeatedly reprinted, including the 1993 Penguin Books edition and another edition with a 1990 afterword that is still in print.

In the bicameral kingdoms the hallucinated voices of ancient men were culturally accepted as part of the social fabric. But a psychogenic leap forward gives as much power to the new psychoclass as the Australopithecus character of 2001: A Space Odyssey grabbing a bone. “How could an empire whose armies had triumphed over the civilizations of half a continent be captured by a small band of 150 Spaniards in the early evening of November 16, 1532?” The conquest of the Inca Empire was one of a handful of military confrontations between the two states of consciousness. A deMausean interpretation would lead us to think that it was a clash between the infanticidal psychoclass and an intermediate state of ambivalent and intrusive modes of childrearing. The Spaniards were clearly up the scale of “psychogenic leaps” compared to the Incas.

This reading of history is diametrically opposed to Bartolomé de Las Casas, who in his Apologética Historia claimed that in some moral aspects the Amerindians were superior to the Spanish and even to Greeks and Romans. Today’s Western self-hatred had its precursor in Las Casas, who flourished in the fifteenth and sixteenth centuries. In identical fashion, in the 21st century it is irritating to see in educational TV programs an American in Peru saying that the Incas of the times of the Conquest “were much smarter than the Spanish.” The truth is that the Incas did not even know how to use the wheel and lacked written language. They literally heard their statues speak to them and their bicameral mind handicapped them before the more robust psyche of the Europeans: something like an Australopithecus clan clashing with another without bones in their hands. The Spaniards were, certainly, very religious; but not to the point of using magical thinking in their warfare stratagems. According to a 16th-century Spaniard, “the unhappy dupes believed the idols spoke to them and so sacrificed to it birds, dogs, their own blood and even men” (this quotation refers to Mesoamericans, the subject-matter of the next section). The Peruvian Mario Vargas Llosa believes that his ancestors were defeated due to a pragmatic and basically modern European mentality in contrast to the magical thinking of the natives; and the Mexican Carlos Fuentes wrote that the conquest of the American continent was a great triumph of the scientific hypothesis over the indigenous physical perception.

Jaynes overemphasizes that the prophets of the Old Testament literally heard Yahweh’s voice. Because the minds in the Ancient World, like present-day schizoid personalities, were swarmed with sources of hallucination, humans still lacked an inner space for retrospection and introspection. Bible scholars have debated at length about what could have caused the loss of prophecy gifts in the Hebrew people after the Babylonian exile. I would say that the elimination of the sacrificial practice of infants meant a leap toward a superior psychoclass, with the consequent overcoming of the schizoid or bicameral personality.

But going back to Jaynes: Formerly terrestrial and loquacious, the later mute gods were transported to a heaven, making room for human divination: the consultation of human beings that (for having been raised by more regressive parents I may infer) still heard the fateful voices. Even though the divine voices made themselves unnecessary for the new kind of human, praying continued to a god who was incapable, centuries ago, of communicating through divine voices.

The entire succession of [Old Testament] works becomes majestically and wonderfully the birth pangs of our subjective consciousness. No other literature has recorded this absolutely important event at such length or with such fullness. Chinese literature jumps into subjectivity in the teaching of Confucius with little before it. Indian hurtles from the bicameral Veda into the ultra subjective Upanishads. Greek literature, like a series of steppingstones from The Iliad to the Odyssey and across the broken fragments of Sappho and Solon toward Plato, is the next best record, but still too incomplete. And Egypt is relatively silent.

Jaynes’ book is dense, closely argued, and despite its beautiful prose often boring. But the chapter on the Hebrew people titled “The Moral Consciousness of the Khabiru” is must reading. If he is right, it was not until the fifth century before the Common Era when the bicameral mind began to be seen as the incapacitating disorder that is presently labeled as psychosis. In contrast to the mystic psychohistorian Robert Godwin, I am closer to Jaynes in that one of the most persistent residues of bicameralism is our religious heritage.

Jaynes, who died in 1997, may be the proverbial author of a single book, but many people continue to read The Origin of Consciousness. Tor Norretranders, a popular author on scientific subjects, expanded the bicameral hypothesis in a book published a year after Jaynes died, The User Illusion, and he cites more recent investigations than those collected by Jaynes.
 
Popperian falsifiability

Despite the book’s popularity and the fact that Jaynes taught in Princeton University and did archaeological work, his colleagues did not pay him much attention. Many academics reject theories that have been presented through literary books. It is understandable that a book with such lyric passages has been ignored by the dry science taught in the psychology departments; by neurobiologists, and by evolutionary theorists. Jaynes, basically a humanist, had not presented his theory in a scientific or falsifiable format.

Adepts of social sciences grant such authority to the hard sciences that, when they run across a text that emphasizes the humanities, they want to see everything translated to the language of science. They do this in spite of the fact that, in the reign of subjectivity, hard sciences are incapable of producing something truly significant. Notwithstanding this scientific demand, I concede that if we humanists make claims that could be interpreted as scientific hypotheses, it doesn’t hurt to present them in such a way that they may be refuted, if per chance they are wrong. Consequently, I must make it very clear that the trauma model is falsifiable.

For instance, it occurs to me that, if the model is correct, in the Israeli kibbutz children cannot be easily schizophrenized. The cause of this would be, naturally, that in the kibbutz they are put farther away from potentially schizophrenogenic parents than the children in nuclear families. Something similar could be said about Jaynes’ ideas. His hypothesis can be presented in falsifiable form always provided that the presentation is done through a deMausean interpretation of it, as we will see almost by the end of this book.

Once it is conceded that even humanists who venture into foreign lands can present their theories in falsifiable form, I must point out that very few academics, including psychologists, are willing to delve into the darkest chambers of the human psyche. To them it is disturbing that prehistoric man, and a good deal of the historic man including their ancestors, had behaved as marionettes of hallucinated voices or nonexistent gods. Jaynes’ ideas represent a serious challenge to history as it is officially understood and even more to religion, anthropology, and psychiatry. He seems to postulate that a scant connectivity of the two brain hemispheres produced voices, and that the changes in consciousness caused the brain to become more interconnected through the corpus callosum. In case I have interpreted him correctly, I am afraid it is not possible to run tomographs on those who died millennia ago to compare, say, the brain of the bicameral pythoness against the brain of the intellectual Solon. Let’s ignore this non-falsifiable aspect and focus on hypotheses that may be advanced by epidemiologists in the field of social sciences. Studying the changes of incidence patterns of child mistreatment through history or contemporary cultures is a perfectly falsifiable scientific approach.

In the book reviews of The Origin of Consciousness available on the internet it can be gathered that the experience of many readers was as electrifying as a midnight ray that allowed them to see, albeit for a split second, the human reality. If the ultimate test for any theory is to explain the most data in the simplest way, we should not ignore the psychohistories of Jaynes and deMause. If they are right, the explanatory power of an unified model would help us understand part of the human mystery, especially religion and psychosis.

 
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The objective of the book is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next time I will publish here the section on schizophrenia theorist Silvano Arieti. Those interested in obtaining a copy of Day of Wrath can request it: here.