The hammer of the victims

To contextualise this series about psychiatry, see: here. Below, an abridged translation of a chapter of one of the books that I wrote in the last century:

This quotation explains perfectly why the so-called mental health professions have so much power in our societies:

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. —Alexis de Tocqueville [1]

Since psychiatrists and psychoanalysts diagnose people who are actually victims of insulting environments, their fundamental postulate is precisely to deny what they are. In psychiatric Newspeak the expression ‘victim of the environment’ has been eliminated; the aetiology of any disorder has to be looked for in the reign of the somatic. By doing this it is methodologically impossible that the profession will blame the parents even in cases of flagrant physical, sexual or emotional abuse toward the children (schizophrenogenic emotional abuse was what Helfgott and Modrow suffered). Thus psychiatry carries out an important function: to exonerate the family, the cell of civilisation, of the devastation manifested in the children.

Civil society lives in denial too. It doesn’t want to see that inside its most sacred institution maddening abuses exist on its most vulnerable members: children and adolescents. Both present-day university professions and civil society are as ignorant and superstitious of this situation as the Middle Ages was about diseases caused by microorganisms.

Voltaire saw the learned inquisitors as what they were—instead of diagnosing as ‘heretics’ the persons that the Inquisition tortured and murdered. Henceforth his call Écrasez l’infame! against the church, with which he annotated his liberating letters.

Nowadays the therapeutic state took over the labour of social control of the theocratic state. The call Écrasez l’infame!—Crush the infamy!—can be no more pertinent to refer to a profession that tortures and murders souls of children through psychological re-victimizations and handicapping drugs.

The studying of perpetrators is a revaluation of values of psychiatry: a new science that in lieu of hammering the victims it studies the perpetrators, or simply perps. In this revaluation of all psychiatric values science has to re-orient itself to the study of maddening parents (cf. Helfgott’s life), re-victimizing psychiatrists (cf. Breggin), charlatans who call themselves analysts (cf. Masson), and the civil struggle to abolish the therapeutic state (cf. Szasz).

In addition to these lines of investigation and struggle, my dream is that the study of perps will eventually include a new type of literature to reclaim for biographers and autobiographers the study of the human soul which was usurped by politicians that people call psychiatrists, psychoanalysts and clinical psychologists (psychiatry, psychoanalysis and clinical psychology are pseudosciences). One of the paradigms of this new literature is the study by John Modrow, who contributed to solving the mystery of why some adolescents get mad (in psychiatric Newspeak, ‘schizophrenia’) if subjected to parental abuse and psychiatric re-victimization.

If this new kind of vindictive autobiography doesn’t develop in the future, the true study of the human psyche will stagnate. The Lithuanian poet Czeslaw Milosz, Nobel laureate in 1980, has said that events such as the Napoleonic Wars, the American Civil War and even the Trench Warfare of WW1 were not autobiographically recalled in a satisfactory way, independently of the fact that historians have written entire libraries about those events. [2]

The same can be said of the absent autobiographies of the victims of our society. Hundreds of thousands of Doras didn’t recall literarily their testimonies. Brilliant politicians like Eugen Bleuler and Freud took their words out of their mouths and spoke in their names. Hersilie Rouy, Julie La Roche, Modrow and a few others are the exceptions.


[1] Alexis de Tocqueville, quoted in W.H. Auden and L. Kronenberger (eds.), The Viking book of aphorisms: a personal selection (Dorset Press, 1981), p. 297, quoted in a lecture by Thomas Szasz presented in the Foucault Symposium in Berlin University, May 1998.

[2] Czeslaw Milosz in La experiencia de la libertad/3: la palabra liberada (Espejo de Obsidiana Ediciones, 1991), pp. 102f.

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(((Sigmund Freud)))

To contextualise this series about psychiatry, see: here. Below, an abridged translation of a chapter of one of my books that I wrote in the last century:

‘I’ve never done a mean thing’—Freud [1]

It must have been noted that insofar I have used interchangeably the terms ‘psychiatrist’ and ‘analyst’. Before reading Jeffrey Masson I thought they were two essentially different things.

How mistaken I was. Now I know that since its beginnings psychoanalysis has been closely related to psychiatry, and that in the United States and Canada almost all analysts are both physicians and psychiatrists. Sigmund Freud himself, who initiated his career as an electrotherapist, flourished thanks to an amalgamation of his system with psychiatric policies. For instance, the first journal of psychoanalysis was published by Eugene Bleuler and Freud in 1909. Again, like Kraepelin and Bleuler, it was difficult for Freud to side his ‘patients’ and easy to side their parents.

The psychiatrist Krafft-Ebing disliked a letter that Nina R., a nineteen-year-old girl, sent him saying she had erotic dreams. He wrote to Freud accusing her of ‘psychic masturbation’. In 1891 Freud wrote: ‘Nina R. has always been overexcited, full of romantic ideas, thinks her parents do not like her. Has the occasional fantasy that her father does not love her’, and in 1893 Freud wrote to Dr. Binswanger about this girl:

The inborn crookedness of her character manifested itself in her forgetting her immediate duties, her adjustment to her milieu, while she strove to gain interests on a more idealistic level and absorb more exalted intellectual stimuli. [2]

Clearly, this was a case of one of those so-called liberated women at the end of the 19th century chased by medical inquisitors that wanted them ‘sick’ to ‘treat’ them. (Note of 2018: Keep in mind that although I want to restore patriarchy, this must be done in the Aryan way by restoring the Jane Austen world in England for example. On the other hand, this business of pseudo-medical labelling as a previous step to assault healthy brains is a non-Aryan way of doing things.)

Freud also used his position to degrade male adolescents. This comes up from his own writings. In Psychopathology of Everyday Life Freud recounts that a mother asked him to examine her son. Freud noticed a spot in his pants and the adolescent said that an egg had fallen upon him. Freud didn’t swallow the story and talked with the mother in private. He diagnosed that the boy was ‘suffering from the troubles arising from masturbation’.[3] The point of the anecdote, which I owe to Tom Szasz, is that the boy did not suffer absolutely of anything: it was the ignorant mother the one who was preoccupied of the emergent sexuality of her son. But since, contra Hollywood, Freud shared the sexual prejudices of his age, he saw as ‘psychopathological’ something so normal as an adolescent ejaculation. Whether masturbation produced the spot or not, just as Catholics take the child to the confessional, the boy’s ejaculation merited a whole medical ceremony that culminated in a formal diagnosis. This was no lapse by Freud. Throughout his life he shared the 19th-century European hysteria about masturbation: he believed it to be noxious and even called it an ‘addiction’. [4]

Freud not only sided the parents in conflicts with youngsters, but the State as well. I had said that Freud started his career as an electrotherapist, but did not explain that this therapy was a medical torture in disguise used by the Austro-Hungarian Empire government. The German psychiatrist Julius Wagner-Jauregg used painful electrical shocks in the First World War against the fearful youngsters that wanted to abandon the military service. After the war some of the soldiers under this ‘treatment’ in the psychiatric ward of the Vienna General Hospital complained. In 1920, a commission was designated to investigate the charges. The commission asked Freud for his opinion. He defended Wagner-Jauregg and not only that: he insisted on calling ‘patients’ these soldiers and to talk of their fear as ‘illness’. The commission decided in favour of Wagner-Jauregg. Freud never repented about the defence he made of this case. [5]

In comparatively healthier times, the fact of being Jewish prevented Freud to do the career of a psychiatrist: a profession closely related to the State, so he elaborated a sophisticated method, ‘psychoanalysis’. I cannot make a detailed examination of analytic theory but can focus on its most important aspects.

Freud abandoned his own ‘seduction theory’, the discovery that some women that consulted him suffered from memories of having been raped by their fathers. In 1896 Freud wrote an article about the subject, ‘The aetiology of hysteria’, but when he realised that his scandalous revelations only estranged him from his colleagues in Vienna, he turned over his ideology and decided it was better to blame the victims. Freud then labelled these women as ‘hysterical’, and defined hysteria as an occult desire to be seduced. Although incest does indeed occur in some families, this revaluation of his original findings was to be the cornerstone on which Freud built his edifice. For psychoanalysis the year 1897 signals both the abandonment of the seduction theory (if you say that your father molested you…) and the ‘discovery’ of the Oedipus complex (… it means you fancied him).

In the year 1900, at the turn of the century, Freud saw for the first time the girl Ida Bauer, called ‘Dora’ in his writings. Mr K., an industrialist and friend of Dora’s father, had tried to seduce Dora several times, the first one when she was fourteen. When Dora spoke out about the situation her father decided to take her to the physician. The girl did not want to go: she only asked to be kept at a distance from Mr K. But finally she yielded. In a session with Freud, Dora recounted her story: since her father did not help her, perhaps the doctor could vindicate her. Freud listened to her during several sessions and, in contrast to his father, he believed her story. But he did something else. Let us listen to Freud:

You will agree that nothing makes you so angry as having it thought that you merely fancied the scene by the lake [the place of the seduction]. I know now—and this is what you do not want to be reminded of—that you did fancy that Mr K.’s proposals were serious, and that he would not leave off until you had married him. [6]

This is one of the sins that analysts commit. In this very moment one of them is ‘interpreting’ the mind of one of his unwary clients in a way as capricious as this seminal case. After Freud’s interpretation, that she was in love of a man so mature that could be her father, Dora said good-bye to the quack doctor never to come back. Freud retaliated contriving the theory that if someone does not agree with the analyst’s interpretation it is simply due to lack of insight: of not wanting to face one’s own psychological reality. Freud baptised this additional interpretation, elevated to doctrine in psychoanalysis, as resistance. To him this word meant that, once the analyst has made a diagnosis the case is closed, the rest is ‘resistance’:

We must not be led astray by initial denials. If we keep firmly to what we have inferred, we shall in the end conquer every resistance by emphasizing the unshakable nature of our convictions. [7]

What Freud really wanted was that his patients fell in a state of folie à deux with him. Freud not only failed to apologise to Dora for the stupidity he had told her, but elevated his stupid interpretation to the level of science with his literary resources: the essay of Freud on Dora is the most extensive clinic story of the Freudian legacy and the most cited about female ‘hysterics’. Because those in the cult of psychoanalysis consider Freud almost infallible, throughout the decades the Freudians have devoted themselves to continue to defile Dora’s image in their writings—without having met her. Famous analysts such as Ernest Jones, Felix Deutch, Jacques Lacan and even feminists like Toril Moi have expressed themselves with contempt for Dora. In other words, the folie à deux between Freud’s ideas and his followers continues. [8]

By the end of the 19th century, in a letter to his intimate friend Wilhelm Fliess, Freud had confessed that because of his essay on seduction ‘the word has been given out to abandon me and I am isolated’.[9] The isolation was caused by his theory of incest. But the Dora case vindicated him. His new theory of hysteria meant a hundred-and-eighty-degree turn over his previous position. Now Freud had no powerful industrialists like Mr K. as a target, but a helpless girl. Freud’s behaviour was already in line with psychiatry: to side parents, the affluent classes and to oppose its victims. From this perspective, it is no exaggeration to say that psychoanalysis was founded on the betrayal of women and children.

The Dora case and the abandonment of his seduction theory are no lapses of the founder of psychoanalysis. They invalidate two pillars of the Freudian edifice: the notion of hysteria and the famed Oedipus complex. After abandoning his ‘seduction theory’, that is, the discovery of some of his female patients had been victims of incest, Freud did not become interested again in the sorrows of the world. In fact, contra popular views his system has nothing to do with psychological trauma. For example, in all of the vast work of Freud and his disciple Carl Jung, there is no single line critical of involuntary psychiatric hospitalization. Jung himself learned his craft in the Burghölzli Hospital of Zurich under the supervision of Eugen Bleuler, the same psychiatrist who invented the word schizophrenia. On occasion Freud played the accomplice of Jung’s penitentiary psychiatry. On 16 May 1908 Freud wrote to Jung:

Enclosed the certificate for Otto Gross. Once you have him, don’t let him out before October, when I shall be able to take charge of him.[10]

This is Mafia. Gross himself was a physician who, ironically, had published that year a letter to the editor objecting the involuntary confinement of a girl by her father. Fortunately on 17 June Gross escaped the Burghölzli. Jung retaliated by labelling him ‘schizophrenic’. Freud accepted the slander with enthusiasm. [11]

Siding the witch burners

Like his forerunner Charcot, when discussing the subject of women persecuted by the Inquisition Freud wrote about ‘hysterics’. This is one of the facts that shocked me the most while reading a classic by Szasz, The Manufacture of Madness: Freud and his mentor did not talk of the perpetrators of the Inquisition but diagnosed their victims. In his obituary of Charcot, Freud wrote:

By pronouncing possession by a demon to be the cause of hysterical phenomena, the Middle Ages in fact chose this solution; it would only have been a matter of exchanging the religious terminology of that dark and superstitious age for the scientific language of today.[12]

As Szasz has noted this is an extraordinary claim. Freud acknowledges that the psychoanalytic description of hysteria is merely a semantic revision of the demonological one! [13]

In the 4th century the stigmatising labels of the Christian Newspeak were ‘pagan’ and ‘heretic’. A thousand years later there were no pagans, only heretics; but a new group became the target of stigmatisation: some women, also-called ‘witches’. In 1486 the Dominican theologians Jacob Sprenger and Heinrich Krämer published the Malleus Maleficarum, literally The Hammer of the Witches: the ideological source of terror for innumerable women that would last centuries. The number of assassinated women by the Inquisition is unknown, but some estimates yield numbers from a hundred thousand to half a million (the last execution for ‘witchcraft’ performed in 1793 in Poland).

Incredible as it may seem, these victims of crazed Christians are not considered such in the writings of psychiatrists. Following Charcot and Freud they talk of neuro-pathologies referring not to the inquisitors, but to their victims. For instance, for psychiatry historians Franz Alexander and Sheldon Selesnick the fact that these women were tortured and burned by the Inquisition is enough to convert them, not the murderers into objects of medical interest. And what do the psychiatrists say of the inquisitors? Gregory Zilboorg, another psychiatry historian called Sprenger and Krämer ‘two honest Dominicans’.[14] Similar words of admiration can be read in the writings of Jules Masserman, another psychiatrist. Of course, these psychiatrists, as haughty as medieval theologians, diagnose ‘psychopathologies’ centuries later, without having examined any of these women.

I call this ‘Wonderland Logic’ making reference to Lewis Carroll’s tale: the surrealism of accusing the victim and not the perpetrators. In the psychiatric Wonderland, almost every psychiatrist believes in these official histories of psychiatry. Fortunately, for historians who are not psychiatrists like Hugh Trevor-Roper the witch-hunt was by all means a paranoiac enterprise of the Church; after the Enlightenment there is no excuse to see in other way this chapter of history.

Freud’s semantic ‘hysterical’ revision over the demonological speaks of his virtual lack of morals and compassion. It is no surprise that a fellow who labels as ‘hysterical’ a victim of religious fanatics had treated patients the way he did.


[1] Ernest Jones quoting Sigmund Freud in Thomas Szasz, The myth of mental illness (Harper & Row, 1974), p. 153.

[2] Quoted in Against therapy (op. cit.), p. 82.

[3] The manufacture of madness, p. 195.

[4] Ibid., pp. 194-196.

[5] The myth of psychotherapy (op. cit.) has a chapter about electrotherapy and Freud.

[6] Against therapy, p. 95.

[7] Quoted in Paul Gray, ‘The assault on Freud’ (Time, 29 November 1993), p. 33.

[8] Against therapy, pp. 108-113. In his book, Masson devotes a whole chapter to the story of Dora.

[9] Ibid., p. 104.

[10] Anti-Freud, pp. 135f (footnote).

[11] Ibid., p. 136.

[xii] The manufacture of madness, p. 73.

[13] Ibid.

[14] The position of Charcot, Freud, Zilboorg and the other psychiatrists on the Inquisition appears in The manufacture of madness, pp. 73-81 esp., and in Szasz’s The myth of mental illness (Harper and Row, 1974), chapter 8.

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Beware of the psychiatric Newspeak

To contextualise this series about psychiatry, see: here. Below, an abridged translation of a chapter of one of my books that I wrote in the last century:

The ritual murder of people has always been preceded by the ritual murder of truth—and, indeed, by the ritual murder of language itself.

—Szasz [1]

The inconvenience with the metaphor ‘mental illness’ is that psychiatrists talk literally when they say that a person is mentally sick. Following a comparison with the economy, it is like saying that an economic collapse due to the hyperinflation of fiat currency was caused by a biological virus that affected the gold reservoirs; a virus that has yet to be detected in the labs, but that the bio-reductionist economists have faith they are going to detect in the future. Logically, linguistically and scientifically that would be nonsense, but this is precisely what psychiatrists are doing with the children of abusive families: they are literalising a biological metaphor.

Another reason why I do not like ‘mentally ill’ even as a metaphor is because that word takes off all reference to abuses, to a perpetrator and his victim. It is a very bad metaphor to refer to victims of parental abuse. No one would use it to refer to a Dora who has just been raped. If Dora herself used it the metaphor would turn out to be self-stigmatising. She would have fallen in her tormentor’s Newspeak and, therefore, in his political agenda.

The existence of mental illness as a somatic entity has not been demonstrated scientifically. It is a myth unconsciously created by biological psychiatrists to hide the fact that the family and society are driving some persons mad. To elucidate this point let us think a little about the language.

Some linguists have argued that language is rhetorical, and that we commit a great mistake in believing that, if a group of individuals uses a word in all seriousness, it means that something real exists behind it. For instance, those who defined modern psychiatry used terms like ‘dementia praecox’ (Emil Kraepelin), ‘schizophrenia’ (Eugen Bleuler) and ‘hysteria’ (Jean-Martin Charcot and Sigmund Freud) to stigmatize adolescents and women. According to Orwell, the rhetorical objective of Newspeak is social control; neologism and the abuse of language characterise it. Even though Orwell had in mind political totalitarianism, psychiatrists also abuse language: they have dared to call the ‘right to treatment’ involuntary hospitalisation, and ‘therapy’ the electroshock punishment in psychiatric wards. Civil society must vehemently repudiate these words of the Therapeutic State. To illustrate why we must do it, I would like to make reference to an ideology that, in contrast to the totalitarianism of the 20th century, triumphed and imposed its Newspeak for centuries.

The 4th century of the Common Era, during the reign of Theodosius, witnessed the consolidation of power of the bishops in the Roman Empire after the premature death of Julian the Apostate. Those unconverted to the new religion, that in Julian times enjoyed special protection, became second-class citizens. A new word was coined, ‘pagan’, to label the adept of the millenarian Hellenic culture. Once created the Newspeak those stigmatized as ‘pagans’ became persecuted. Only by these means did the new theocracy succeed to eradicate the Greco-Roman culture.

Modern psychiatrists have also created a Newspeak. Only that they have classified a multitude of disorders and invented others to repress the unwanted, even those who are perfectly sane. Tom Szasz is aware of these snares, and he warns us that the abuse of language (‘pagan’, ‘heretic’ or ‘borderline personality disorder’, the label applied to the mentioned Rachel) is the first step to abuse people. For that very reason all discourse must start with a thorough cleansing in our vocabulary. Only semantic hygiene can prevent us from ideological and political contamination.

Let us now comment on what I used to consider heroes in my previous writing. In a 1971 interview Theodore Lidz stated:

I personally, as you may know, do not consider schizophrenia a disease or an illness, but rather a type of reaction to a sick organization, a personality disorder […]. While I use the word schizophrenia, for example, I think I would never say a patient has schizophrenia. We say a patient is schizophrenic. [2]

The problem with this posture is that today ‘schizophrenia’ is the equivalent word to ‘witch’ in times of the Inquisition. Had Lidz lived in that epoch, would he like that an inquisitor told him that his mother was a witch (cf. the life of Johannes Kepler)? Hugh Trevor-Roper, who studied this black chapter of history, said that the witch-hunt stopped only until the West questioned the very idea of Satan, that is, until the dawn of the Enlightenment. Exactly the same can be said about psychiatry, which already has three hundred years, the time the Inquisition lasted. As long as the idea of ‘mental illness’ remains unchallenged, of which schizophrenia is only one of its paradigms, the persecution of civilians who have not broken any law will not cease.

Let us now listen to Ronald Laing:

Perhaps we can still retain the now old name, and read into it its etymological meaning: Schiz—‘broken’; Phrenos—‘soul’ or ‘heart’. The schizophrenic in this sense is one who is brokenhearted, and even broken hearts have been known to mend, if we have the heart to let them.[3]

This posture makes better common cause with the victim than Lidz’s. But Laing did not seem to realise that in practice the term he retained is used as a semantic bludgeon to re-victimise that victim!

In spite of the fact that Laing was considered the anti-psychiatrist par excellence, he failed to elaborate a critique of language, the most basic of all critiques. Laing did not abandon the word schizophrenia even though psychiatrists cannot explain how this disease could remain so many centuries without detection until Emil Kraepelin and Eugen Bleuler supposedly discovered it. ‘How could it have been missed if it affected one percent of the population, as it does now?’ asks in his magnificent naiveté Fuller Torrey, one of the most popular apologists of biopsychiatry.[4] That the word ‘schizophrenia’ is merely a political neologism is suggested by the fact that the former expression of 1883 divulged by Kraepelin, ‘dementia praecox’, raised up the same suspicion of ‘moral insanity’ (dementia praecox and schizophrenia refer exactly to the same adolescent symptoms). Therein the necessity of Eugen Bleuler to invent in 1911 a Newspeak word that covered up better his political objectives against adolescents. Let us re-baptize Kraepelin’s dementia praecox as ‘schizophrenia’ and in the 20th century no one will suspect anything! [5]

So the word schizophrenia was born. But Laing did not culminate his critique of psychiatry with a critique of language. In fact, each time that, as Laing did, we call schizoid or schizophrenic an adolescent we miserably fall into the trap that Bleuler laid for us, a trap that impedes us to see the essentially political nature of the epithet—‘moral insanity’ for liberated women, ‘dementia praecox’ for rebellious adolescents. Nowadays the smokescreen that the creators of the mental health movement have lifted is so dense; it has covered so much the air that civil society breaths, that only by reading the critics of psychiatry it is possible to rise up above the curtain and see what is behind it.

Defending his position before Szasz’s criticism, Silvano Arieti argued:

I believe that when psychiatrists examine typical cases of, for example, a patient who says that he is Jesus Christ because he drank Carnation milk and therefore has been reincarnated, or who uses peculiar neologisms or metonymic distortions or typical word-salad, or who sees everywhere FBI agents spying on him, or hallucinates all the time, or is in catatonic postures, or complete withdrawal, they are confronted with a constellation or Gestalt that cannot be confused. Certainly no pejorative connotation should be given to a dysfunction of the human being; but if human beings are inclined to do so, they will not refrain from attaching sooner or later a pejorative connotation to the name that replaces the old one.[6]

Colin Ross, who, incidentally, eagerly looked for a copy of the DSM to point out something to me during our Dallas meeting, went even further:

The DSM-IV system is one of the truly important achievements of twentieth-century psychiatry, and it far outweighs the contribution of biological research. I am a firm believer in the necessity for operationalized diagnostic criteria. [7]

Anti-Freud, a Szasz study about a purist of language, convinced me that this is a big mistake.[8] The first step a dissident of an ideology should take is to abandon its Newspeak, and even more its slanderous epithets. Sometimes I have even thought that, despite their creative work, one of the reasons why neither Lidz nor Laing nor Arieti left a school is that none dared to break away from the psychiatric Newspeak (Ross is still too young to know whether or not he will leave any school).

Let us consider for instance the apparently plausible defence by Arieti, quoted above. Szasz had said that the term schizophrenia is a panchreston (from Greek, a word ‘good for everything’ just as a sailor box is so handy in sewing). In the present context, panchreston is a word which merely baptizes with a name a large constellation of disorders (cf. Arieti’s constellation) when such name only mystifies and obscures what the popular word, madness, expresses better. Of course, psychiatrists baptise the crudest form of madness with a single medical name to make people believe they know exactly what they are dealing with, but the truth is that they know absolutely nothing about its aetiology. This is so true that even a 1997 editorial of the American Journal of Psychiatry conceded that ‘as yet, we have no identified etiological agents for psychiatric disorders’. [9]

My reply to Arieti is that those who hate Christianity will never use the word ‘pagan’ when talking about, say, a 4th century Hellenist; or ‘heretical’ when referring to a Mormon—independently that before them traditional Christians are comforted with a Gestalt that cannot be confused. Likewise, those of us who disapprove of involuntary psychiatry do not use psychiatric words to refer to rebellious boys or even the disturbed ones—even if by that we mean (as Laing meant) that they are victims of family abuse. If we use the epithets the effect on them would be counterproductive and re-victimising.

With regard to the genuinely disturbed, Arieti is right in pointing out that the old epithet ‘crazy’ is pejorative too, but he omitted to add that the new one carries along political actions such as involuntary medication and hospitalisation. I appreciate that, in contrast to biological psychiatrists, Arieti maintained the parental aetiology of the disorders he saw in these youngsters. However, if this is so the psychiatric labels should be devised and directed against the parents, not against their victims. Of very little use could a sophisticated diagnostic taxonomy such as the DSM be if the psychiatrists fail to say that distressed people passed through something more dreadful than a concentration camp! As I said, no one diagnoses as schizophrenic, manic-depressive or paranoid a Dora who has just been raped by a gang omitting to say what has just happened to her.

But the most sinister aspect of psychiatric diagnoses is that frequently they stigmatise perfectly normal behaviour. Psychiatrists diagnose as schizophrenia not only cases such as Arieti’s bizarre constellation, but adolescent rebellion as well. That is to say, they use the old trick of ‘guilty by association’ of rebellious teenagers with the disturbed ones. This is precisely the panchrestonian (‘good for everything’) character of the words schizophrenia and schizoidism.

In our societies the power to stigmatize with the word that Lidz, Laing, Arieti and Ross retained is enormous. To say ‘John Doe is a schizophrenic’ euphonically sounds ‘John Doe is a monster’, so much so that it is used precisely to slander people before society. We have seen that in recent times the psychiatrists are stamping the label ‘hyperactive’ to the boy who for centuries humankind called ‘mischievous’, and also the label ‘autistic’ to the girl who withdraws. Just as the label ‘schizophrenia’, which usually is used against rebellious teenagers, these words only mystify and obscure what popular words expressed much better.

The crux is that these are not descriptive but dispositive words. The aim of mystifying language is to legitimise, at the request of the parents, an assault with psychiatric drugs on the brains of these children and teenagers perfectly healthy and normal. (‘Perfectly normal people are kept in treatment centers, perfectly normal teenagers. Nobody was crazy there, not even one person’—the teenage Rachel as quoted in a previous chapter.) This is why we should never use words such as ‘schizoid’ while the psychiatric institution exists just as we would not use the word ‘heretic’ when the Inquisition existed. In those times the word ‘heretic’ was a dispositive word. To say ‘John Doe is a heretic’ actually meant, ‘We want John Doe at the stake’.

Unfortunately, psychiatry has beguiled society and these dispositive words are being used by everybody. This can be noted by reviewing our dictionaries. According to the Webster’s Third New International Dictionary, for instance, Newspeak is ‘propagandistic language characterized by euphemism, circumlocution, and the inversion of customary meanings’. However, on that very page the editors let themselves to be bamboozled by the Newspeak: they defined the neuroleptic as ‘any of the powerful tranquilizers (as the phenothiazines or butyrophenones) used esp. to treat psychosis’.[10] This definition is taking for granted that there are ‘psychos’ like Rachel and her friends who are badly in need of being drugged rather than we are dealing with a drug for social control.

In contrast to these psychiatrists, anti-psychiatrists and linguists, my hope is that someday propagandistic language like ‘schizoid’ is considered as superstitious and political as the politically-correct slanders of today (‘anti-Semite’, ‘racist’, ‘misogynist’, ‘islamophobe’, ‘homophobe’, ‘xenophobe’, etc.). Not even the anti-psychiatrists saw how serious it is to re-victimise the victims by using the psychiatric Newspeak because no one was, as John Modrow, a victim of the diagnosis ‘schizophrenic’. It is not excessive to quote Modrow again: ‘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’. The testimony of another survivor, an orphan, whom I will quote in the next chapter, annotates what I’ve been trying to say in the last paragraphs.


[1] The therapeutic state (op. cit.), p. 303.

[2] Quoted in Robert Orrill and Robert Boyers (eds.), ‘Interview with Theodore Lidz’ in R.D. Laing and antipsychiatry (Perennial Library, 1971), pp. 151f.

[3] R.D. Laing, The politics of experience (Ballantine Books, 1968), p. 130.

[4] Surviving schizophrenia (op. cit.), p. 215.

[5] Something similar happened in more recent times with ‘manic-depressive disorder’. It was re-baptized as ‘bipolar disorder’, which mystifies the condition even further, so that the public may associate it with a biomedical disease (that has to be treated with chemicals like lithium).

[6] Interpretation of schizophrenia (op. cit.), p. 693.

[7] Pseudoscience in biological psychiatry (op. cit.), p. 122.

[8] See ‘Recommended readings’ at the end of this book.

[9] Quoted in Peter Breggin and David Cohen, Your drug may be your problem: how and why to stop taking psychiatric medications (Perseus Books, 1999), p. 112. (The words of the editorial by G.J. Tucker, ‘Putting DSM-IV in perspective’, appear in AJP, 155, p. 159.)

[10] Webster’s third new international dictionary unabridged with seven language dictionary, vol. I (Encyclopaedia Britannica, 1993), p. 96a (addenda).

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A ‘disease’ whose lesion no one can see

To contextualise this series about psychiatry, see: here. I wrote most of the below text in the last century:

In his Occidental Dissent article about yesterday’s California bar shooting, the author wrote:

Take a young man, send him to fight in some God-forsaken Third-World pit inhabited by primitive Brown people, let him watch his buddies get their arms and legs blown off, dump him back in a homeland devoid of true healing religion, a unified culture, and basic healthcare, and you’ve essentially created a ticking time bomb.

Add in experimental drugs that certain (((doctors))) like to prescribe without knowing or caring about side effects, and the situation only grows worse.

So true.

With the Helfgott case I have outlined the model of trauma. Now, I will say something about the so-called medical model of mental disorders.

It is elemental that there can be no medical treatment without a biomedical disease. However, in contrast with true brain diseases such as tumors, multiple sclerosis, meningitis, epilepsy or neurosyphilis, after more than a century of bio-reductionist psychiatry no one has been able to demonstrate that the ‘diseases’ the psychiatrists diagnose are related to brain lesions. Thus by an act of faith and a diametrically opposed logic to jurisprudence, the psychiatrists supposed that the people under their charge were ill (‘guilty’) until proven healthy. Just as the pseudoscience of parapsychology that started about the same time as modern psychiatry, and which after more than a hundred years has not been able to demonstrate the paranormal, the psychiatrists believed it was simply a matter of time for the cellular pathology of the mysterious disease ‘schizophrenia’ to be discovered. (Likewise, the parapsychologists have been running after the mirage that sooner or later they will demonstrate the reality of ESP and psychokinesis.) [1] Thomas Szasz’s words are decisive on this point:

The gist of my argument is that men like Kraepelin, Bleuler and Freud [who defined modern psychiatry and psychotherapy] were not what they claimed or seem to be—namely, physicians or medical investigators; they were, in fact, religious-political leaders and conquerors. Instead of discovering new diseases, they extended, through psychiatry, the imagery, vocabulary, jurisdiction, and hence the territory of medicine to what they were not, and are not, diseases in the original Virchowian sense.

Actually, given the Virchowian criteria of disease [cell pathology], I do not believe that Kraepelin, Bleuler, or the other psychiatrists of that period could have assumed such a role, and gotten away with it. The reason is simple. They would have had to conclude that most of the ‘patients’ in their hospitals were not sick; at least, they could not have found anything demonstrably wrong with the anatomical structure or physiological functioning of their bodies. [2]

On these premises Szasz’s verdict is that:

No one is so blind as the person who does not want to see. Many people did not want to see in the past, and do not want to see now, the naked facts of psychiatry—namely, that psychiatrists diagnose diseases without lesions, and treat patients without rights.

This, then, was the fateful point of departure in the origin of modern psychiatry: the invention of the alleged disease ‘schizophrenia’—a disease whose lesion no one could see, and which ‘afflicted’ persons in such a way that often they wanted nothing more than not to be patients. [3]

Despite the misinforming publicity in the media promoted by the pharmaceutical companies, no one has seen anomalies in the brains of those labeled with that word, so much so that the psychiatric concept ‘schizophrenia’ has a bad reputation among some neurologists (the renowned journals of neurology do not publish bio-reductionist papers about ‘schizophrenia’). [4] Furthermore, it is fascinating to notice that, for many years, in the DSM the very American Psychiatric Association excluded the organic conditions as responsible for what they call schizophrenia. For instance, in the published revision of 1987, DSM-IIIR, the manual says that such diagnosis ‘is made only when it cannot be established that an organic factor initiated and maintained the disturbance’. [5] If they recognise that organic causes have not been found, how do these shrinks dare to tell their clients that the condition is due to chemical imbalances in the brain? What kind of schizophrenia do these professionals suffer from?

Perhaps the explanation of their divided mind can be found in the following fact. It was not until the DSM-IV edition of 1994 that the honest passage (‘it cannot be established that an organic factor…’) was censured from the former version. Psychiatrist Fuller Torrey recognises that the censorship could have been due to ‘the prevailing psychoanalytic and family interaction theories of schizophrenia’. [6] Another explanation is that if psychiatrists did not take bio-reductionism dogmatically and made common cause with the victims they listen in their offices, their drug prescribing enterprise in just a ten-minute consultation could go out of business—and that is something they cannot afford. As Laing said, economics controls politics.

It controls science too, or rather the political pseudoscience in the universities. If the medical model persists it is because it provides an unending field of pseudoscientific research for psychiatric drugs that generate billions of dollars. It is that simple. This ‘research’ has persisted since psychiatrists decided that the people under their charge were ill, and it will proceed because the biological causes of madness do not exist. It is exactly what is happening in parapsychology: both parapsychology and biological psychiatry unceasingly run after a mirage. (It is worth saying that Eugen Bleuler, who coined the word ‘schizophrenia’, was a staunch advocate of spiritualist phenomena in his time.) [7]

It seems incredible that the so-called professionals in mental disorders are capable of self-deception of this magnitude, but just to show that besides Szasz there is a new generation of psychiatrists that have realised how medical students are being deceived, I will quote Colin Ross again:

When I entered my psychiatry residency, I believed that research had demonstrated the genetic foundation of schizophrenia and had shown that schizophrenia is primarily a biomedical brain disease. This view was almost universally accepted at my medical school, and I never heard serious criticism of it while in training. It was by a gradual process that I began to become more and more aware of the cognitive errors pervading clinical psychiatry […]. I also saw how badly biological psychiatrists want to be regarded as doctors, and accepted by the rest of the medical profession. In their desire to be accepted as real clinical scientists, these psychiatrists were building far too dogmatic an edifice on a very meager scientific foundation […].

One of the most disturbing effects of the errors of logic in biological psychiatry I witnessed in ten years as a resident and academic psychiatrist, from 1981 to 1991, was their influence in medical students. Already intensively socialized into biomedical reductionism by the time they arrived on the psychiatry wards, many medical students accepted the folklore and logical errors of biological psychiatry as a scientific fact. I would hear them parroting the teaching that psychiatry has become more scientific recently, has many effective drugs, has demonstrated the genetic foundation of schizophrenia, and is moving ever forward into more specific psycho-pharmacology. The problem was not that all these propositions were completely false; rather, it was the uncritical acceptance of the dogma that alarmed me. [8]

This passage is from Pseudoscience in Biological Psychiatry. In another chapter of this book Ross criticises one by one several bio-reductionist articles of the AJP (American Journal of Psychiatry), the official organ of information of American psychiatry. It is unnecessary to quote the rebuttals to the theories of the medical model of ‘schizophrenia’: studies on monozygotic twins, the dopamine hypothesis, the subjects’ response to psycho-pharmacology, etc. Those interested in the rebuttals can review the writings of Ross and especially Peter Breggin’s journal. [9] Suffice it to quote Ross’ final words about the AJP:

This completes a detailed analysis of pseudoscience in the American Journal of Psychiatry from 1990 to 1993. The January 1994 issue of the Journal indicates that logical errors and bio-reductionist ideology will continue to dominate psychiatry for some time. A similar analysis could not be made of a leading journal in a truly scientific field. [10]

In the market world, the advertising that drug companies sell to the media is taken as real science. This advertising, which ignores the biographies of persons like those of the California shooter, is precisely the same of the medical students who parrot that psychiatry has demonstrated the biologic foundation of schizophrenia, depression and other mental disorders. The impression on the public of these supposed medical advances has been created by the incessant repetition of these psychiatric slogans in the media.


[1] A splendid book of how for more than a century parapsychologists have been chasing a mirage is Leaps of faith: science, miracles, and the search for supernatural consolation by Nicholas Humphrey (Basic Books, 1996).

[2] Thomas Szasz, Schizophrenia: the sacred symbol of psychiatry (Oxford University Press, 1979), pp. 35 & 21.

[3] Ibid., pp. 42f.

[4] Neurology (the official journal of the American Academy of Neurology), Journal of Neurology (European Neurological Society), Journal of Neurological Sciences (International Federation of Neurology), Journal of Neuroradiology and Archives of Neurology.

[5] Quoted in Lawrence Stevens, Schizophrenia: a nonexistent disease ( The page of the DSM-IIIR is 187.

[6] E. Fuller Torrey, Surviving schizophrenia: a family manual (Harper & Row, 1988), p. 149.

[7] George Windholz, ‘Bleuler’s view on the inheritance of acquired characteristics and on psi phenomena’ in Skeptical Inquirer (Spring, 1994), pp. 273-279.

[8] Colin Ross, ‘Errors of logic in biological psychiatry’ in Colin Ross and Alvin Pam (eds.), Pseudoscience in biological psychiatry: blaming the body (Wiley & Sons, 1995), pp. 85-87.

[9] Pam and Ross convincingly refute the biological theories of schizophrenia in chapters 1 and 2 of the book cited in the previous note; Peter Breggin in chapter 5 of Toxic psychiatry (op. cit.) and more academically in his scholarly journal. In addition to the mental institution with his name, Ross has been a contractor of psychopharmaceutical companies; he has been called to participate in neuroleptic trials, and continues to publish in the AJP: his credentials as a psychiatrist are impeccable. The books of veteran critic, Tom Szasz, who already has forty years fighting against psychiatric barbarities, are also useful to approach the subject of this inquisitorial pseudoscience.

[10] Colin Ross, ‘Pseudoscience in the American Journal of Psychiatry’ in Pseudoscience in biological psychiatry, p. 191.

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Published in: on November 9, 2018 at 12:01 am  Comments (4)  

Therapeutic States

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

The empire of psychiatric power is more than three hundred years old and grows daily more all-encompassing. But we have not yet begun to acknowledge its existence, much less to understand its role in our society. [1]

Thomas Szasz has also said that the social institutions involved in psychiatric violence are the family, the medical institution and the state.

In political theory, one of the definitions of state is ‘the monopoly of violence’. A common civilian cannot exercise violence on another civilian under the law, but the executive power of a state, safeguarded by the legislative and judicial powers, can. The executive power doesn’t only count on an army to protect his (or attack another) nation, but through the police it can exercise violence against its own citizens in those cases stipulated by the law.

If psychiatrists were normal and common citizens they could never exercise, or threat to exercise, any violence. But psychiatrists represent a privileged class of citizens: society allows them to exercise violence on some citizens. Furthermore, they possess special jails for these ends that they call ‘psychiatric hospitals’, which are outside the jurisdiction of the common penal system. This is apparent in the laws of a nation like England and the international law on human rights.

The English laws of mental health are a means by which the right to liberty of a citizen is moved to the side, a right warranted by both the common jurisprudence of that nation and the Article 5.1 of the European Convention of Human Rights. In the quotation of the English brochure I had already mentioned that the Mental Health Law of 1983 permits the compulsory admission to the psychiatric ward, and that similar dispositions in other countries exist.

This means no less than an exception within the law: the right to liberty is warranted between civilians except if the he is a psychiatrist. Just as the state, the psychiatrist has special powers to send another citizen to a prison. This can be proved by pointing out how the constitutional rights of an individual whom a psychiatrist has decided call him ‘insane’ become automatically annulled. If we take now as a paradigm the constitutional right of the United States, this individual is deprived from his right to a speedy trial by an impartial jury (Sixth Amendment), the right to bail (Eight Amendment), and the right that no person be deprived from liberty without due process of law (Fourteenth Amendment).

The United States, the United Kingdom, Canada, Germany and many other countries are Therapeutic States, as Szasz calls nations that claim to be free but that through the medical and psychiatric institution have totalitarian traits. If in one of these States the accused of mentally ill doesn’t agrees with the legal exception of his country in favour of psychiatry, he cannot appeal to international law either. The Article 5 of the European Convention begins:

Everyone has the right to liberty and security of person. No one shall be deprived of his liberty,

However, the article continues:

save in the following cases and in accordance with a procedure prescribed by law… the lawful detention of persons for the prevention of spreading of infectious diseases, of persons of unsound mind, alcoholics or drug addicts, or vagrants. [2]

We can agree with the statement regarding the prevention of infections and epidemics: the power to decide who is infected falls on scientists who can detect in their labs the existence of biological diseases. But just what the other group means, persons of ‘unsound mind’, is something that only the psychiatrist of a Therapeutic State has the power to decide because in these cases lab tests are not performed. The second part of the European Convention article of international law invalidates the first one: it leaves to the psychiatrist’s discretion to decide who has a ‘sound mind’ and who has an ‘unsound mind’.

To stamp someone with the label of insanity means that the first political step to his imprisonment has been undertaken (for instance, in the 1960s more Americans lost their liberty accused of unsound mind than the accused of a crime). [3] In short, psychiatrists have the powers to incarcerate an innocent citizen who has not broken any law.

This means that the psychiatrists have the power to derogate the civil status of a citizen to a lower level than that of the common criminal. Just remember how they wanted to commit George Lincoln Rockwell.

If we take as an example the bank assailant who killed a cop and some clients during the skirmish, after being caught he has the right to an impartial trial and to a lawyer, as well as the right to not being tormented or mutilated. On the other hand, the individual who has been identified by a psychiatrist automatically loses these rights: he is incarcerated without a trial and without a lawyer who can make an appeal. Moreover, he can be tormented with electroshock or even psychologically destroyed with neuroleptics or lobotomy.

For a teenager in conflict with his parents, his rights fall into an inferior level compared to those of the assailant or common criminal: he lacks any institution or state lawyer who could possible defended him. As we have seen, in generational conflicts of parents with their children the ‘identification’ invariably falls on the latter. Ronald Laing, the most popular anti-psychiatrist in the 1960s, stated in an interview of 1988:

Economics controls politics, so the pivotal issue is an economic one. To see what is happening, look at the textbook or manual called DSM-III, the Diagnostic and Statistical Manual of Mental Disorders, third edition. Translated into economic and political terms, mental disorder means undesired mental states and attitudes and behaviour […].

The criteria in the manual are very useful for controlling the population because you can bring them to bear on practically anyone if the occasion seems to demand it. Look at this: ‘Oppositional disorder’ is a very good one. (Laing reads from the DSM-III:)

The essential feature is a pattern of disobedient negativistic and provocative opposition to authority figures. For example, if there is a rule, it is usually violated. If a suggestion is made, the individual is against it. If asked to do something, the individual refuses or becomes argumentative. If asked to refrain from an act, the child or the adolescent feels obliged to carry it out. […].

These are not exceptional examples out of DSM-III. The overall drift is what contemporary modern psychiatry, epitomized by this DSM manual translated into eighteen languages, is imposing all over the world—a mandate to strip anyone of their civil liberties […] to homogenize people who are out of line. Presented as a medical exercise, it is an undercover operation. [4]

That this is the disposition in modern psychiatry is observed in the decision of the Supreme Court of the United States, Parham vs. J.R. of 1979. This decision gives carte blanche to the States to enact laws that permit minors to be hospitalized if the parents and a psychiatrist want it without any right for the child or adolescent to a hearing or trial. [5] Let’s give the floor to one of these victims of the Therapeutic State. Following next I quote a letter sent on 12 December 1999 to a lawyer who fights for human rights within the United States:

I’m a 16 year old girl who has just gotten out of a ‘psychiatric treatment center’. I was there for over 4 months because I was diagnosed with Borderline Personality disorder and Manic Depression. Borderline Personality Disorder is the biggest f— joke I have heard of. All it is a description of an immature teenager. Haha. I am also not Manic Depressive. The psych people there somehow managed to convince everyone that I was, including my parents. (‘She has severe highs and lows. And she’s impulsive too!’) They put me on lots of medication.

During the first 2 months of my stay at the hospital I refused to take it. My behavior, thinking, and stability were fine, but since I wasn’t taking the medication I was ‘noncompliant and not ready for discharge’. So I decided to cheek the medication. Just so I could get out of the damn place. They found out that I was cheeking it though. Of course.

I haven’t been discharged yet. I won’t be. Ever. Instead my parents have decided to sign me out of the place AMA [against medical advice]. They finally realized I do not need to be in that place, nor did I ever.

Perfectly normal people are kept in treatment centers. Perfectly normal teenagers. Nobody was crazy there. Not even one person. They were just teenagers with divorced parents. Or teenagers who did a few drugs. Or teenagers who got suspended from school. Suddenly we were all Borderlines, Schizophrenics, and Manic Depressives who ‘needed’ long term hospitalization. We also ‘needed’ medication. They put us on heavy doses of anti-psychotics, mood stabilizers, antidepressants, anti-whatevers. I was the only patient who didn’t take the medication. I will never take psychiatric medication. I’ve tried it before. It does nothing except for turn me into a zombie. It dulls me out. Makes it so I can’t think straight. Everyone else took it though. [6]

There cannot be a clearer example of the alliance between parents and psychiatrists. In the United States, the sole will of the parents was enough to incarcerate or liberate a child. It’s noteworthy that Rachel, who wrote the above letter at sixteen, had a good grasp of what psychiatric diagnoses really are. In the dawn of the 21st century the diagnoses that were used against her and her mates (‘borderlines’, ‘schizophrenics’, ‘manic depressives’) are as fraudulent as the diagnoses that the psychiatrists used in the 19th century (‘moral insanity’, ‘folie lucide’, ‘nymphomania’). All this is camouflaged in medical language.

It was Lenin who said that dictatorship is a power not limited by law. How psychiatry could not be corrupted if the way they label a girl with the DSM to strip her from her civil rights has no law that supervises it in our societies? Psychiatry is a profession that regulates itself. It is a state within the State that carries out the function of control of the unwanted.

Unlike George Lincoln Rockwell, Ezra Pound was no so lucky. He was committed in a psychiatric hospital in Washington, D.C., for over 12 years. His supposed insanity was due to the fact that he had moved to Italy in 1924 and throughout the 1930s and 40s embraced Benito Mussolini’s fascism, expressed support for Adolf Hitler, and wrote for publications owned by the British fascist Sir Oswald Mosley.

How to know if a modern society is a Therapeutic State? This is a state that searches for medical or therapeutical solutions for family and social problems; in the Western past, or in the Soviet Union, even for political dissidence. It is a society that can afford an extra legal system of penalties—the undercover operation of which Laing talked above—with the aim of sparing the dirty job on the constitution of a country. For legislators it would be too embarrassing to enact laws against women in disputes with their husbands, or against teenagers in disputes with their parents. Psychiatrists do the dirty job (‘moral insanity’, ‘dementia praecox’) that society in general, and legislators in particular, do not dare to do directly.

Szasz’s dream was to reform society to separate the state from the medical institution, just as the First Amendment of the United States Constitution separates church and state. Alas, although the Soviet Union and the psychiatric abuse of political dissidents is gone, in the West the inquisitorial power of physicians is well rooted, and civil society is doing very little to question it.


[1] Last words of a lecture by Thomas Szasz presented in the Foucault Symposium in Berlin University, May 1998.

[2] Tom Heller et al., Mental health and distress: module 3 (The Open University, 1997), p. 43.

[3] The manufacture of madness (op. cit.), p. 65.

[4] Ronald Laing, Interview (OMNI, April 1988), pp. 60f.

[5] Parham v. J.R., 442 U.S. 584 (United States Reports, volume 442, p. 584), quoted in The antipsychiatry forum, section ‘Compliments’, answer of Douglas Smith to Lolobenchik ( This website provides legal assistance in so-called psychiatric cases.

[6] Ibid. (, section ‘Physical restraints’. Rachel signs her letter as ‘Rach’.

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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.

Akathisia: the torments of the neuroleptic

– mistakenly called ‘anti-psychotic’ –

To contextualise this series about psychiatry, see: here. The below article, translated and adapted from the original in Spanish, already presupposes a previous reading about akathisia within my online book: the torture of inner anxiety artificially induced by the involuntary administration of some drugs.

‘These drugs are not used to heal or help, but to torture and control. It’s that simple’. —Janet Gotkin [1]

For some time doctors have used substances to control people. The most famous case was that of King George III of England. The same year that the French Revolution broke out an alienist secretly sprayed an emetic on his meals to subdue him.

The effect of contemporary drugs induces such a mental torture, like the case of the young Ricardo [mentioned in the online book] that some people have hanged themselves, thrown from the buildings, stabbed or killed in other ways. An American study showed that eighty percent of these suicides suffered from akathisia due to neuroleptics. It could be said that if drugs like marijuana or cocaine are taken voluntarily to cause pleasure, neuroleptics are administered involuntarily to cause torment.

In the early 1960s, the decade of civil strife par excellence, the victims of akathisia began to defend themselves from the torture by refusing to take the pills. The drug companies reacted: they began to replace the pills with colourless and odourless liquids so that they could be secretly mixed in the meals.

In the United States, the lawyers of the pharmaceutical corporations have argued in the courts that it was legitimate to force an individual and inject him these drugs, or put them in his meals furtively.[2] There are even mental health organisations that occasionally advise putting psychiatric drugs in children’s food in order to control them.[3] That the object of these drugs is control was recognised in cases of dissidents of the communist Soviet system who were imprisoned in psychiatric wards and administered the same type of drug that in the West is applied to some rebellious teenagers.

In March 1976, the Russian mathematician Leonid Plyush told a scientific meeting in New York that his colleagues locked him up in the Special Psychiatric Hospital Dneprospetrovsk. He lived in constant fear of the effects of neuroleptics, and heard stories that these drugs had driven mad some of the interns. Others declared that these chemicals were used in them ‘to inflict suffering on them and thus obtain their complete subjugation’. Speaking in the United States Senate, Vassily Chernishov declared about the akathisia he experienced: ‘Although I am afraid of death, let them shoot me rather than this’. These political dissidents complained that the modern neuroleptic is a more inhuman form of seclusion than any prisoner has ever experienced before. [4]

What distinguishes us from animals is a protruding development of the frontal lobes: the part of our brain that allows us to have abstract ideas and plan for the future. If we compare ourselves with the other species of animals, in the frontal lobes our aristocratic faculties reside: we have them much more developed than in primates and are barely visible in other mammals. These lobes are the seat of our intelligence, the part of the brain responsible for civilisation.

For the same reason, these lobes are the favourite target of what Orwell called thoughtpolice. That in the former Soviet Union the thoughtpolice used neuroleptics to attack the faculties of the political dissident is explicable in a totalitarian regime. How was it possible to do that in presumably free and democratic nations? In what perverse mind could the idea of doing that to a boy or girl fit? Should not the professional who recommends parents drug their sane child be in jail? Are there academic professors and doctors in the West who conspire with the parents to subjugate the child as the Soviets did?

Although I suspected that psychiatry was not a true science, my ignorance of its criminal past was almost total. But during a stay in England in 1998-1999 I took courses of biology and mental health at the Open University.

Thanks to my stay in Manchester I was able to read two extra curricular authors: Thomas Szasz and Jeffrey Masson. There is no more devastating critic of a religion, sect, party or pseudoscience than the one who dedicated years of his life to it and realised its erroneous foundations. Although, as we will see, I have distanced myself from the thought of Szasz, I find myself in immense debt with these two apostates of their profession. Both opened my eyes to what psychiatry and psychoanalysis really are.

Jeffrey Masson showed me that the vast majority of psychotherapies, at least as they are practiced today, are the younger sisters of the psychiatrist, as we will see in the section about Freud in this book. Both are professions that blame the victim for the ravages caused by abusive parents. Without Szasz and Masson I could hardly have corrected my position prior to my maturity, when I still believed in the legitimacy of psychoanalysis.

Peter Breggin has spoken of the folie à trois between some parents who mistreat their child and the psychiatric profession that drugs not the aggressors, but the abused child. In this book I focus on this collusion between parents with psychiatrists. It is a known fact that, from its origins in the asylum institution in the 17th century, parents have used psychiatry to control their children.

Breggin has talked a lot about the harm caused by the drugs that parents advised by psychiatrists administer to their children, including the fad of medicating children who become restless or distracted in traditional schools. Currently, in North America alone, several million of these children are being drugged legally, some as young as one or two years of age. The Big Pharma makes a killing by considering diseases conditions such as ‘hyperactivity’ or ‘attention deficit’, thus converting children into an unlimited market.

Another guide for this book was the heroic autobiography of John Modrow who confesses that, due to the mistreatment of his parents and some psychiatrists, he suffered terrible panic attacks when he was a lad, becoming momentarily disturbed. Regarding the cases where the family uses psychiatry not to repress the behaviour of a sane member, but that of a genuinely disturbed person, I will show that even in those cases the psychiatric profession is harmful and fraudulent.

To visualize it, let’s compare the human mind with a computer. There are neurological diseases, such as tumours, that affect the ‘hardware’ of a person. But mental disorders are not found in this group. If the computer where I write this introduction was loaded with a defective version of a word processor and it is necessary to format it, the problem lies in the software of the machine. Likewise, in a human being, a bad software can be ‘programmed’ through emotional, physical and even sexual abuse at an early age: the province of the psychologist. Psychiatrists ignore this reality and attack the individual’s hardware: his brain.

But the mind is not the brain.

It is as absurd to confuse the human mind with the brain as to confuse the Word program with which I write this book with my CPU.

If something goes wrong with the way an individual sees the world—say, someone who believes himself to be Jesus Christ—the problem lies in his cognitive process, in his defence mechanisms; not necessarily in a physiological dysfunction of his brain. By attacking the brain with psychiatric drugs, electroshocks and lobotomies, the profession we call psychiatry re-victimises the disturbed victim. Following the above analogy it is as if, in my desperation to fix the malfunction of my machine, I got into the Mother Board circuits with cutting clips instead of installing the program again. Clarified this point I reiterate that in this book I focus on sane children assaulted by psychiatrists.

In the appendix I point out how so-called biological psychiatry does not meet the standards of a true science. Among several criteria that distinguish between true and false science I give special value to Karl Popper’s criterion, which I try to explain in the most didactic terms possible. If this book falls into the hands of a sophisticated individual who believes that psychiatry has a medical basis, I invite him to read that appendix, where I remove the scientific mask from psychiatry in one go. But in this book I will focus on how abusive parents use psychiatry to finish destroying one of their children.

[1] Janet Gotkin: Too Much Anger, Too Many Tears (Time Book, 1975), p. 385. Gotkin is one of the few survivors of psychiatry who has managed to publish a book about what psychiatrists do to their victims.

[2] I read this in Robert Whitaker: Mad in America: Bad Science, Bad Medicine, and the Enduring Mistreatment of the Mentally Ill (Perseus, 2001), p. 214.

[3] An American told me in a personal email of August 2005: ‘I remember when I first got involved with anti-psych activities, and I heard NAMI [National Alliance on Mental Illness] psychiatrist (she was on the national board of NAMI, this was the late 80’s), and she was advising True Believers to sneak psych drugs in their children’s food, as she had done with her son—whom I never was able to meet to ask how I felt about this’.

[4] Mad in America, pp. 216s.

Published in: on September 6, 2018 at 12:01 am  Comments (2)  

From the Great Confinement of Louis XIV of France to a Chemical Gulag (part 2)

At the end of the 18th century, there was no psychiatry as a medical specialty. The word ‘psychiatry’ was coined by Johann Reil in 1808. The new profession took for granted a postulate that had roots in the medicine of ancient Greece. A postulate is a proposition that is admitted without proof. The postulated platform of the new profession assumed the organic origin of psychic disturbances. This postulate elevated to an axiom, and even to dogma, prevented the introduction of subjectivity in the study of mental disturbances.

As we saw with John Modrow [explained in a previous chapter of the online book], the reality is the diametrically opposite. Only by introducing the subjectivity of a soul in pain, and by rejecting the organic hypothesis, is it possible to understand what the hell is going on in the innermost chambers of those who suffer from mental distress and disorders. Objectivity in matters of the internal world of a subject is as impossible as the opposite case: approaching the empirical world in the manner of philosophers like Plato, who, from his idealist Olympus, despised the practical study of nature.

This colossal error cost the Greek culture its moving upward, just as the antipodal error of reducing the humanities to science is misleading our civilisation. It is a categorical mistake trying to understand psychological trauma through neuroscience, as it is a categorical mistake trying to understand the empirical world, say astronomy, through social discourse. Postmodernist philosophers and psychiatrists represent two symmetrical, albeit diametrically opposed, attempts at extreme ideologies. The former want to reduce science to the humanities; the latter, the humanities to science: and none respects the other as a separate and intrinsically legitimate field. In another place I will delve into these two antithetical errors.

The birth of modern psychiatry occurs when the outcast leaves the jurisdiction of the houses of confinement in France and the rest of Europe and is left in charge of the medical institution. In the profession of the 21st century, armed with a battery of genetics, neurology and nosological taxonomy, it is impossible to see what psychiatry is at its root. But in the book by Johann Christian Heinroth, Lehrbuch der Störungen des Seelenlebens (Textbook on the Disturbances of Mental Life), published in 1818, we see the fundamentals of psychiatry without the pseudoscientific smokescreen so common in our days.

Following the tradition of the 17th and 18th centuries, Heinroth used the expression ‘mental illness’ and defined it as ‘selfishness’ or ‘sin’: terms he used interchangeably. Heinroth not only equated the Christian concept of sin with that of mental illness. Although he considered mental illness an ethical defect, Heinroth’s great innovation consists that he treated it with medical procedures.

How did Heinroth take this conceptual leap? Or we may ask, why should MDs reroute the flock of the straying sheep? This turn was not contemplated in the blueprints of the architects of the Great Confinement of the 17th century. Once the Inquisition was officially abolished, Heinroth himself wonders who would be the new social controller: ‘would this be the task of a doctor?, or perhaps of a cleric?, or of a philosopher?, or an educator?’ [7]

The task fell, finally, on the physician. Presumably this was because, as the doctor deals directly with the physicality of human beings, it was easier to cover physical violence in the medical profession than in the other professions. At a time when the ideals of the French Revolution were still in the air, civil society would have suspected a cleric or a philosopher with jurisdiction over other people’s bodies, but not a doctor.

In order for people to accept the new inquisitor, they also had to literalise the central metaphor of the profession. Originally ‘mental illness’ was understood as a mere metaphor of what in previous centuries had been called ‘men of unreason’, which put together the dissidents with the disturbed. When the doctor assumed the responsibility of occupying the role that used to be occupied by the officials of the houses of confinement, Heinroth assumed that the selfishness and sin that he treated were medical entities: something like saying that the ‘viruses’ that infect our hard drives are not metaphor of subversive programs, but microorganisms.

The literalisation of the metaphor ‘mental illness’ into an authentic illness would not have been possible if Heinroth and many other professionals of mental health had not counted with societal approval. The 19th century was the most bourgeois of recent centuries, and the social forces that drove the wealthy to lock up the undesirables were still expanding, even more than in the times when Heinroth himself was born.

The only way to understand Heinroth and his philosophy of the hammer is to let him speak. I have borrowed the following paragraphs from a study of Thomas Szasz. The first quoted sentence is taken from Medicina Psychica Politica (Psycho-Political Medicine): a title that perfectly illustrates how, in its origins, the psychiatrists did not speak in Newspeak but in Oldspeak. Heinroth wrote: ‘It is the duty of the State to care for mentally disturbed persons whenever they are a burden to the community or present a public danger; and the accommodation, cure, and care of such individuals is the duty of the police’. But who are ‘mentally disturbed’? He answers: ‘It is those least deserving of freedom, namely the maniaci [maniacs], who love freedom best; and as long as they are left to themselves and to their perverted activity, even if only in an Autenreith chamber, no recovery is thinkable’.[8] The Autenreith chamber and the mask of the same name were torture apparatuses on which he explains his modus operandi:

Experience has shown that the patient in the sack is in danger of asphyxiation and of falling victim of convulsions… [In the confinement chair] the patient can remain bound in the chair for weeks on end without incurring the slightest bodily harm. [The pear is a] piece of hard wood, with the shape and dimensions of a medium-sized pear, has a cross-bar with straps which can be tied at the back of the neck of the patient. Since the oral cavity of the patient is more or less filled by the instrument, the patient can obviously utter no articulate sounds, but he can still utter stifled screams.[9]

Heinroth articulated some guidelines for the psychiatrist: ‘First, be master of the situation; second, be master of the patient’.[10] Szasz comments that in these phrases psychiatry appears naked as to what it was and continues to be today: subjugation, enslavement and control of one human being by another. He also comments that contemporary psychiatrists, although they do similar things, do not speak frankly as they used to speak in Heinroth’s time.

However, Heinroth understood from the beginning that in his profession he had to disguise the torture chambers for social control as a hospital activity, for which he recommended: ‘all impression of a prison must be avoided’, a situation that persists today. In Spain, for example, contemporary psychiatrists have changed the bars of the windows by external blinds, some cosmetic though rigid metal sheets that serve as prison bars. The façade of psychiatric gardens of our century follows 19th-century regulations. About what happens behind the façade, according to Heinroth:

The edifice should have a special bathing section, with all kinds of baths, showers, douches, and immersion vessels. It must also have a special correction and punishment room with all the necessary equipment, including a Cox swing (or, better, rotating machine), a Reils’s fly-wheel, pulleys, punishment chair, Langermann’s cell, etc. [11]

Here are other words of this doctor who lived a century before Orwell wrote 1984. According to Heinroth, the psychiatrist

appears to the patient as helper and saviour, as a father and benefactor, as a sympathetic friend, as a friendly teacher, but also as a judge who weighs the evidence, passes judgement, and executes the sentence; at the same time seems to be the visible God to the patient… [12]

Heinroth seems a hybrid between the Orwellian O’Brien and a contemporary man of his times: Sade. The fact that some psychiatrists see in Heinroth one of the founders of modern psychiatry and the precursor of Eugen Bleuler, speaks for itself and does not need further comment.

Thanks to Heinroth and other apologists of medical violence, in the mid-19th century the metaphor ‘mental illness’ was recognised as an authentic disease. In England, the parliament granted the medical fraternity the exclusive right to treat the newly discovered disease. The first specialised journals in psychiatry appeared. The American Journal of Psychiatry, which was originally called the American Journal of Insanity and whose first issue appeared in 1844, published data, since its inception, that now are known to be fraudulent.[13] Throughout the 19th century countless of ‘imprudent’ women like Hersilie Rouy and Julie La Roche [cases mentioned at the beginning of the online book] were imprisoned by their parents and husbands; and the psychiatrists resisted attempts to inspect their ‘asylums’, as they were then called, because it interfered with medical autonomy. Many doctors tried to obtain important positions in the asylums.

The psychiatric profession, in its modern version, was born.

In the 20th century, the psychiatric profession consolidated its power and prestige in society. A smoke-screen terminology was developed and, for the man of the street, it became impossible to see psychiatry in its naked simplicity. Some sadists like Heinroth became ‘psychiatrists’, their tortures ‘treatments’, the social outcasts ‘patients’, the asylums ‘hospitals’ and dementia praecox ‘schizophrenia’.

Before the creation of the Newspeak the asylums were properly called Poorhouses. Before drugs were designed to induce tortuous states for the mind, Emil Kraepelin and Bleuler used other methods of subjugation. In 1911 the latter experimented with a particularly disgusting medication that caused bleeding vomit, but at least Bleuler confessed with a frankness something no longer seen in today’s psychiatry: ‘His behaviour improves. From the ethical point of view, I cannot recommend this method’.[14] Similarly, in 1913 Kraepelin used to inject sodium nucleate to cause fever in his patients, who ‘become more docile and obey the doctors’ orders’.[15]


[7] Johann Christian Heinroth, quoted in Thomas Szasz, The Myth of Psychotherapy (NY: Syracuse University Press Edition, 1988), p. 73.

[8] Ibid., pp. 74-75.

[9] Ibid., pp. 76-77.

[10] Ibid., p. 77.

[11] Ibid., p. 79.

[12] Ibid., p. 78.

[13] See, for example, Robert Whitaker: Mad in America: Bad Science, Bad Medicine, and the Enduring Mistreatment of the Mentally Ill (Cambridge, Massachusetts: Perseus, 2001), pp. 75ff.

[14] Bleuler, quoted in John Read, Loren Mosher & Richard Bentall: Modelos de Locura (Herder, 2006), p. 39

[15] Kraepelin, quoted in ibid.

______ 卐 ______

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Last September Greg Johnson did not let pass the following comment, my response to a commenter:

Most mainstream intellectuals are just ignorant. They don’t even know that the decline and fall of the Greco-Roman World was caused by miscegenation and blood mixing.

If I am allowed to be frank let me say that, like the other intellectuals, Alexander Dugin is sleeping in the matrix of political correctness. In another video he said something to the effect that the fact that Germany was defeated “proved” that a racialist view of history was wrong (something as silly as saying that the fact that Giorndano Bruno was tried by the Inquisition and burned at the stake “proved” that the heliocentric Copernican view was wrong).

Don’t take intellectuals or even philosophers seriously. No single so-called great philosopher of the Western tradition that I know figured out that “all the great events of history have a racial basis,” not even the nationalist Hegel.

Fortunately, today Greg is finally accepting critical comments about this intellectual charlatan, Dugin, in Counter-Currents’ most recent article.

Know my golden rule before I decide whether or not I’ll spend precious time reading a heavy intellectual or a heavy philosopher: If he writes in opaque prose, forget it; he probably is a base rhetorician!

“As the base rhetorician uses language to increase his own power, to produce converts to his own cause, and to create loyal followers of his own person—so the noble rhetorician uses language to wean men away from their inclination to depend on authority, to encourage them to think and speak clearly, and to teach them to be their own masters”, said Thomas Szasz in Anti-Freud, page 55, my emphasis.

By the way, Anti-Freud is a treat!

Published in: on June 3, 2013 at 8:24 pm  Comments (6)  

MacDonald and psychiatry

Discussing in a radio show with Carolyn Yeager the horrific Connecticut killings perpetrated by Adam Lanza, Professor Kevin MacDonald, who in addition to his studies on Judaism is familiar with child psychiatry, said:

I am in favor of biological psychiatry and in the understanding of all of these mental disorders in a biological manner.

In other words, like virtually all psychology academics, MacDonald is grossly misinformed about this subject.

Biological psychiatry is a pseudo-science insofar as the etiology of mental disorders is not somatogenic but psychogenic. I wonder if MacDonald knows that there’s an entire journal by professionals in mental health, Ethical Human Psychology and Psychiatry that aims to debunk the claims of biological psychiatry. (For my own take on this very subject, see my paper that took years of research, “Why psychiatry is a false science”.)

In the interview MacDonald also said:

I don’t think we can really understand what is going on in his [Lanza’s] brain.

This confusion of the “mind” with the “brain” is pandemic too among the brainwashed, that is, almost all American society. MacDonald seems to ignore that the mind is not the brain, and that we can commit heinous acts, say killing children, with perfectly normal brains (though our souls must be rotten to the core).

Those psychiatrists that blame the brain for any mental disorder and try to fix it through physical means are similar to a hypothetical computer technician who claims there is no software—only hardware—, and always tries to fix the computers’ viruses of his clients by messing the mother board with his pliers. “Never use an antivirus if the software doesn’t exist.” The fact that in humans the “software” does indeed exist escapes the brainwashed individual. Again, see my paper linked above. It demonstrates that psychiatric bio-reductionism is as unscientific as the methods of this hypothetical computer technician (Greg Johnson corrected some of my syntactic inaccuracies of that paper).

MacDonald said:

His mother should have put him [Lanza] into a treatment facility… She seemed to be aware that he had severe problems. She apparently quit her job to be with him all the time… She knew that he had these demons. Well, if she had taken him into a treatment facility and if there would be good psychiatrists there they would not leave him out on the street. I do think that a lot of people have to be confined… In the old days we used to put [homeless people] in psychiatric hospitals.

There are no “good psychiatrists” in “psychiatric hospitals” for the simple reason that psychiatry is as pseudoscientific as, say, parapsychology or UFOlogy. MacDonald’s statement is also very common in his profession but is plagued with so many errors of judgment about both mental disorders and the psychiatric profession itself that I wish that my whole book was translated to English to be able to link it now!

Suffice it to say that when I lived in Marin County in California I interacted a lot with white homeless people, most of them perfectly sane. I wonder if MacDonald and his colleagues can see that living on the streets causes severe mental distress and not the other way around: that so-called schizophrenics end up homeless? Furthermore, unlike the ubiquitous Hollywood stereotype, people labeled as schizophrenics are, according to statistics and my own experience with these people, not more violent than non-schizophrenics.

In another part of the interview both Yeager and MacDonald stated that the anti-psychiatric ideas that deinstitutionalized the mental hospitals were promoted in the 1960s by the Left. While it is true that at the other side of the Atlantic typical anti-psychiatrists like Ronald Laing and David Cooper were leftists, in America the foremost critic of psychiatry, Tom Szasz, who incidentally died earlier this year, was not a leftist by any stretch of the imagination. What’s more, deinstitutionalization was in no way caused by Szasz’s views, who never had any power whatsoever in institutional psychiatry. Deinstitutionalization in America’s 1960s was a matter of social policy; of federal economic interests vs. state interests.

More to the point, Lanza’s monstrous actions are probably the result of having been victimized by an extremely abusive mother: the most heretical hypothesis in the mental health professions today (as heretical as saying in the academia that “Whites also have ethnic interests” or that “Hitler was not that bad after all”). However, I cannot explain the trauma model of mental disorders here, only link to a brief section of my book of what a psychiatrist, whom incidentally I once visited at his Dallas clinic, says about that model.

Briefly, if Lanza’s mother destroyed Adam’s mind society should have committed her, not the victim as MacDonald advised. By committing the original perpetrator, Adam Lanza would have felt socially vindicated and no pathological displacement of his rage on innocent children would have occurred.

But society assaults the victim instead. Through the mental health professions society makes a massive effort to obfuscate the fact that some parents produce the most horrible form of mental hell in a child’s mind. This blindness is precisely what drives the society, as explained in my book, to “re-victimize” a child who already was victim of maddening parental abuse. The psychiatric re-victimization is performed by means of an insulting psychiatric label together with psychotropic drugs and/or involuntary commitment: a blame-the-victim, soul-devastating action that often increases the chances of driving the child mad.

In my writings I speak of “the trauma model” to contrast it with the pseudo-scientific “medical model of mental disorders,” a medical model that MacDonald subscribes (“I am in favor of biological psychiatry and in the understanding of all these mental disorders in a biological manner”). Although the trauma model explains severe psychoses, it can also be used to explain comparatively lesser forms of mental distress, such as neuroses. Those who would like to visualize how engulfing mothers—and I am talking now of cases far less serious than Lanza’s—often drive the child into explosions of rage can see my essay-review of a silly bestseller authored by a junior whose father made a fortune in the Big Pharma.