Absolute imbecility

I had said in my last post that I would not add new posts this weekend. However, the drama in the neighbouring country of the north for the confirmation of Kavanaugh moves me to say a few words.

My life was destroyed (I was shipwrecked for decades) since my father began to believe from my mother a torrent of lies that she said about me throughout my adolescence. I try to explain why my mother did that in some pages of my two thick autobiographical books. Here I will not go into details, except saying that some parents, who were mistreated as children, become volcanoes of contained rage due to the commandment to honour our parents. Psychic volcanoes explode once these adult children get married, but they explode transferentially: with their own children.

But it was not my mother’s psychosis—a focalised psychosis, like a laser, on her first child—what destroyed me. What destroyed me was the folie à deux of my father with her: who subscribed her delusional system. In his marriage, my father was always a codependent child. When I began to grow up, instead of confronting his wife he found it more comfortable to share her psychosis. And since it was a focalised psychosis of his wife over her eldest son, my father joined her resulting in an amplifying spiral of abuse toward his son who most loved him: a spiral from my fifteenth to my nineteen.

But the story does not end there. My mother requested the services of a witchdoctor to finish destroying me. And when I wanted to ask for help with relatives and friends, nobody wanted to hear my story. ‘If it takes a village to raise a child, it takes a village to abuse one’, is how one character summarises the issues in the film Spotlight, best picture at the 2015 Oscars. But the type of abuse in that film was incomparably less soul-murdering than what my sister and I suffered.

The rage I feel for the treacherous humanity that is so evident in my exterminationist faith is due to such a betrayal that society inflicted on me, but especially my father, because before he let himself be engulfed by his wife’s psychosis, I had been his favourite son. He lambasted, over the years, the son who loved him most simply because, in his codependent fusion, he could not but follow and follow his wife to the end of the world.

When, decades later, I managed to confront him in writing (the first part of Hojas Susurrantes) and especially orally, my father seemed to concede some of his guilt. But the codependent dynamic of a defamatory mother and a gullible father continued to the extent of driving my sister mad, who finally died in 2016. (Whoever wants to get an idea of how my sister was driven mad by parental abuse, read John Modrow’s book that I quoted in this post.)

So when I see the male protesters outside the Supreme Court with placards that you got to believe the women ‘victims’, the absolute imbecility of my codependent father cannot but come to mind for having always believed the paranoia of his crazed woman.

He who does not have the remotest idea of how a family dynamic goes from being dysfunctional to abusive, and from abusive to a spiral of amplifying abuse to the point of murdering a child’s soul, should read Modrow’s book. I think my autobiographical books are better but they have not been translated into English. If you do not have the motivation to even read Modrow’s book, at least take this class from Colin Ross…

Published in: on October 6, 2018 at 9:01 pm  Comments Off on Absolute imbecility  
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Psychiatric re-victimization

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

___________

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

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

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

[4] Ibid., p. 227.

[5] Ibid, p. 18.

[6] Ibid., p. 19.

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

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

Published in: on September 18, 2018 at 12:01 am  Comments (9)  
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The Spielbergs of Antiquity

Above, Siemiradzki’s painting showing Dirce, at the behest of Emperor Nero, being put to death by being tied to the horns of a bull and smashed against rocks.

This comment by S. Ranch about some words of Edward Gibbon moves me to say the following: Deschner’s story about Mar Jacob is taken from Acts of the Persian Martyrs (remember that in my abridgment of his Christianity’s Criminal History I omit the hundreds of bibliographical references used by Deschner).

I cannot talk about Gibbon since I did not finish reading his book. But the Christian propaganda about the martyrs was such (the Holocaustianity of the Ancient World!) that even anti-Christians continue to believe many of these stories. Years ago I read in a secular source that the author gave credibility to a story in which the ‘pagan’ executioners torture a Christian woman all night long until they fall exhausted: something implausible.

Many liberal, secular authors and even atheists have not realised how Spielberg et al have deceived us with their films and documentaries about the Jewish holocaust. The 6 million figure, for example, is a complete fabrication: something that Judeo-Christians have been doing to us with their psyops of martyrs since Antiquity.

Unless the historical source comes from non-Christian Romans, we should not give credibility to the accounts of martyrdoms. Otherwise the Judeo-Christians will continue deceiving us even after a millennium and a half of having written their martyrs’ acts. That’s why I liked my words to Arch Stanton: that if he could use a non-biblical source he could continue discussing with us about such a ‘Jesus’. Obviously he can’t: his main source, as well as that of those atheists who still believe they can find some real history in the hagiographies of saints, is the Judeo-Christian source.

It is striking that folks on the Alt-Right, as stagnant as they are in # 5 or in previous numbers of this list—that is, before they wake up from the Matrix—continue to take, as sources, ancient texts that should be as suspicious as a film of Spielberg today.

Amor fati

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

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

But metaphysical dissertations lead to nothing.

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

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

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

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

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

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

Heisman’s suicide note, 5

People of the Media

Jews prominent in the media industry tend to have a leftist bias that implies that race is not important. Goebbels and other Nazis that took direct control over Germany’s media propagated the message that race is more important than environmental conditioning. Yet if environmental conditioning were not important, then it would make no difference who controls the media or what its message is, since media memes would be powerless to overcome the power of the genes. After all, Jewish media influence provided empirical verification that control over the cultural environment can overpower the influence of genes…

The very obsession with Jewish media influence demonstrates that Nazis and other extreme racialists have somehow been the most radical believers in the power of media and memes to overpower the influence of genes…

The inordinate concentration of Jews in highly influential media positions does require an evolutionary explanation. Jews may have an inclination to control human behavior with words and other media forms because Jews owe their very existence to their ancestor’s ability to control Jewish behavior with the media technology commonly known as the Bible. Modern Jewish media control is only an extension of ancient Jewish media self-control. Jews may have a genetic ability to influence human behavior with “nurture” because first, foremost, and fundamentally, Judaism was founded through the nurturist ability to overpower their own genetically maladaptive tendencies. Jews exist because they embody this paradox of a genetic inclination to correct genetic inclination with “nurture”, i.e. the laws of Moses.

Consider the significance of Deuteronomy 20:17-18, a passage now considered one of the most morally problematic sections of the Bible for its sanction of genocide. Even this action was justified on the basis of corrupting cultural behaviors: “…you shall utterly destroy them…so that they will not teach you to act according to all their abominations that they performed for their gods, so that you will sin to Hashem, your God.” Genocide was justified with memocide.

While the Jewish religion began with the correction of Jewish behavior, its ultimate implication is social change; the correction of the entire world. While it is not conventional to describe “social engineering” as a form of technology, it is really the most powerful way in which non-biological evolution has mastered biological evolution. [pages 140-144]

Published in: on June 14, 2018 at 6:57 pm  Comments Off on Heisman’s suicide note, 5  
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Heisman’s suicide note, 2

How Rome was raped by Jesus’s penis of the spirit, contracting a deadly virus

The Roman historian Tacitus wrote that the founder of the sect of Christians, Christus,

had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilate, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue.

In the view of Tacitus, Christianity did not merely spread like a disease—it was a disease. As with Marxism, it originally appealed to the lower social classes. Writing sometime between 177-180 C.E., the Roman philosopher Celsus wrote of:

a form of belief harmful to the well-being of mankind. Taking its root in the lower classes, the religion continues to spread among the vulgar: nay, one can say it spreads because of its vulgarity and the illiteracy of its adherents. And while there are a few moderate, reasonable and intelligent people who are inclined to interpret its beliefs allegorically, yet it thrives in its purer form among the ignorant.

Christianity conquered from the bottom up. The new religion conquered by attacking the Roman principle that might made right. Impotent against Christianity contagion within the Empire, Seneca raged:

The customs of that most accursed nation [more exactly: most criminal nation, sceleratissimae gentis] have gained such strength that they have been now received in all lands; the conquered have given laws to the conquerors.

Seneca correctly described the victory of a memetic virus that injected its codes of law into hosts that reproduced it and spread it further. Attack by a disease or plague of God’s holy, blessed goodness has a parallel and precedent in the Biblical story of the ten plagues visited upon Egypt. Christianity was to the Romans what the ten plagues were to the Egyptians: a reflex of divine retribution in the name of God.

Jesus could be considered a “new Moses” only because there was a “new Egypt” to be delivered from. Rome was that new Egypt, and its victims would become the new Hebrews. The Jesus movement unified the motley slaves of all nations into a novel form of Judaism. Yet Christianity cannot be understood as only a spiritual revolution against the Roman Empire.

The tax collectors Jesus associated with were Jews who collected taxes from other fellow Jews. They often made their profit by charging extra (and thus breaking Jewish law). They were also popularly considered traitors for collaborating with Romans against their own people. Since tax collectors were considered impure for associating with gentiles in this way, Jesus may have associated with Jewish tax collectors out of a kind of identification with them. Does this mean that Jesus identified with Rome on some level? Instead of the justice of retaliatory revenge or even simple self-defense, Jesus proscribed what most Jews would consider unjust:

You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’ But I say to you, do not resist an evil person…

The alternative to retaliation is turning the other cheek. Total forgiveness meant both forgiving his persecutors and forgiving the Roman oppression that provoked this dynamic. Salvation was for everyone; everyone including ultimate sinners such as Caesar himself—and Jesus himself. How could Jesus hold that his mother Mary should have resisted his evil Roman rapist father when it made the goodness of himself possible?

Long before Jesus was born, the Roman Emperor Caesar Augustus and his successors were called “the son of a god”. Far from being an inexplicable coincidence, Crossan and Reed explained:

Christians must have understood, then, that to proclaim Jesus as Son of God was deliberately denying Caesar his highest title and that to announce Jesus as Lord and Savior was calculated treason.

Worshipping Jesus as the “son of God” was tantamount to ejaculating Jesus’s spiritual seed right in the face of Caesar and Augustus.

Pilate, with or without realizing it, ultimately sanctioned the destruction of Jesus’s part-Roman blood. But what would the hypothetical acceptance of Jesus by the Roman aristocracy represent for their empire? Roman acceptance of Jesus would represent, not only a repudiation of the warrior virtues that made Rome, but a precedent and model of miscegenation that would spell the end of Rome as a kin selective order. And this is a central reason why the triumph of Christianity parallels the genetically maladaptive or un-kin selective disintegration of the Roman Empire. For the ancient Romans to accept Jesus as one of their own would have collapsed the sociobiological foundations of the pagan Roman Empire—and it did.

Edward Gibbon, well known for his negative appraisal of the empire crumbling effects of Christianity in The History of the Decline and Fall of the Roman Empire, wrote that the early Christians:

refused to take any active part in the civil administration or the military defence of the empire… it was impossible that the Christians, without renouncing a more sacred duty, could assume the character of soldiers, of magistrates, or of princes. This indolent, or even criminal disregard to the public welfare, exposed them to the contempt and reproaches of the Pagans, who very frequently asked, what must be the fate of the empire, attacked on every side by the barbarians, if all mankind should adopt the pusillanimous sentiments of the new sect?

Good news! Jesus has come to free you from the boundaries between Roman and barbarian that were a foundation for the struggle for imperial existence. What the Christian world inherited from Jesus was an ancient postmodernism that deconstructed the Roman Empire from within. At every point, the Kingdom of God offered the victims of Rome a binary ethical opposite against the Kingdom of Caesar. In the Christian discovery of the universal individual soul of infinite, God-given value, a thread was found, that when pulled, was able to unravel the entire Caesar-centered world.

The great Roman hierarchy was built on a central contradiction: the glorified selfish altruism of duty to Rome. Christianity worked by exposing this contradiction to Jesus’s radicalization of the ideal of altruism: consistent self-sacrifice unto the self-destruction of the ego. This was the seditious genius of Jesus. Christianity deconstructed the Roman hierarchy by pulling the thread of altruism loose from its conventional association with familial love and thus unraveled the whole structure as if a yarn from a knitted sweater.

The Kingdom of God was simultaneously and indivisibly both political and religious. The Kingdom of God could break all the sociobiological rules only by destroying kin selective altruism and the entire order of social rank emergent from a world ruled by selfish genes:

To destroy the house of the powerful
you must defeat the arms that protect it (i.e. Matt. 12:29).

The conquest of the Jewish homeland by the Roman war machine was a desecration of its religious-kin selective boundaries. The rape of Mary by a Roman soldier(s) was a desecration of Judaism’s religious-kin selective boundaries. If Jesus’s existence was God’s will, then this implied that God willed the overcoming of all sociobiological boundaries.

Jesus was only returning the favor with non-violent warfare that deeming the preservation of all sociobiological boundaries immoral. Positing itself as the ultimate good, early Christianity was the Trojan horse that opened the sociobiological boundaries of the Roman Empire from the inside out and from the bottom-up. This disarming and destruction of sociobiological barriers is of the essence of Christianity.

As Paul put it in his letter to the Galatians (3:28), “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Jesus.” Paul’s evangelical mission focused, not on total Jews or total pagans, but those culturally between Jews and pagans. Both Jews and pagans were opposed to Paul, but gentiles attracted to Judaism became fertile missionary ground for early Christianity. Such persons reflected Jesus himself as the living border between Jew and gentile.

In the struggle for existence in a hostile world, it matters little whether one’s method of destruction is a machete or morality. Morality is a form of social control. It disarms seemingly stronger enemies of their own weapons from the inside. Jesus commanded the jihad of love against his enemies because love kills.

Just as the strength of Roman altruism made possible the vanquishing of the Jewish state, the strength of Christian altruism made possible the vanquishing of the declining Roman state. Just as Jesus was born through violation of the sociobiological boundaries of the Jewish state, Christianity was born through violation of the sociobiological boundaries of the Roman state. Just as Roman conquerors penetrated the territorial-sociobiological boundaries of the ancient Jewish state, the Jewish-based God memes of Christianity penetrated the ancient Roman world.

Jesus’s hatred for the family was also hatred of his Roman father for raping his mother and abandoning him to an orphan’s fate. The rape of Mary symbolized the larger Roman rape of the Jewish homeland. The spiritual penis of Jesus would rape Rome back and inseminate Rome with his love seeds just as his hated Roman father had raped his Jewish mother. After contracting the meme-virus equivalent of HIV, Rome would die of the cultural equivalent of AIDS as its sociobiological immune system was weakened beyond the capacity for resistance.

The imperial theology of Roman was a religion of rape. Rape of this kind stems from the logic of selfish genes. The “son of man” was greatest rapist of the sociobiological boundaries built by the selfish genes.

Jesus was the most insane spiritual rapist in history. He raped his own mind into faith that he was the son of God, and not the son of a Roman rape fiend. Yet he overcame the accusation that he a natural born rapist by sublimating his fate and becoming a truly God-like supernatural rapist. Jesus’s God-like spiritual penis raped the social boundaries of the ancient Roman world, inseminated that world with selfish memes that violated its sociobiological boundaries and, in doing so, gave birth to Christianity.

Heisman’s suicide note, 1

Editors’ note: To understand why I am reproducing excerpts from the book by Mitchell Heisman✡ see the previous entry. I won’t quote from Heisman’s previous chapter, where he accepts the claim of a 2nd-century Greek philosopher, Celsus, that Jesus’ father was a Roman soldier. (For a short blog article explaining such claim see for example: here.)

The following is taken from Heisman’s chapter on ‘How Christianity’s Subversion of Kin Selective Altruism Evolved into the Modern Idea of Social Progress’.
 

______ 卐 ______

 

Christian Altruism: The Selfish Meme

What is it like to take part in the Kingdom of Heaven?

Birth castrates some.
Owners castrate others.
There are those who castrate themselves for the Kingdom of Heaven.
(Matt. 19:10-12)

Christian love is a radical passive-aggression of the spirit. Whereas genetic insemination requires penetration of biological borders, memeic insemination requires penetration of mental or spiritual borders. Because Jesus’s mind-spirit was the penetration of the mental-spiritual borders that separated Jew and Roman, his spiritual ideas could penetrate and inseminate hitherto “natural” borders.

Editors’ note: What follows is very important, as most white nationalists are so brainwashed by Judeo-Xtian ethics that they are under the impression that hate is something evil, when only genocidal hatred will save the race from extinction.

Heisman continues:

What is hate? Why are so many people prejudiced against hate?

My subject here is not all varieties of hate, but rather, the kind of hate associated with racism or xenophobia. The roots of this form of hate can be discerned in its original evolutionary function as a genetic adaptation. Racism, xenophobia, and other hate feelings may be the product of an immunological response of a kin selective social body. From this sociobiological perspective, the love mechanism of Christianity functions as an inhibitor of the sociobiological-body immune response of hate towards strangers.

If xenophobic hate is like a sociobiological immune response to foreign bodies such as strangers, Christian memes dismantle the capacity for resistance to foreign social bodies by dismantling the capacity for hate. Christianity meme-viruses are comparable to the HIV virus that causes AIDS in that the religion, like HIV, specifically attacks the immune system. In attacking the immune system of a kin selective body, Christian meme-viruses spread as a “religion” with effects that are comparable to AIDS. What kills the AIDS victim in the end is usually not the HIV virus itself, but rather, opportunistic diseases that exploit the reduced capacity for immunological resistance by the victim.

If the greatest virtue of a Roman is embodied in duty to Rome, and the greatest realization of duty is self-sacrifice, then on the level of abstract thought, self-sacrifice is the highest virtue. Yet Roman duty is inherently unable to compete with Jesus’s idealization of altruism in itself.

Taking the self of altruism; the self-seeking selfishness of altruism-in-itself to its logical extreme necessarily sabotages its original biological evolutionary raison d’être. Total altruistic negation of the logic of the selfish gene leads to total bodily selflessness, total powerlessness, and an ethic of genetic self-destruction. The most universalistic altruism would be the genetic suicide of all humanity. Christian altruism can be looked upon as the survival strategy of Christian memes that are waging an evolutionary war against the genes of the believing Christian.

Christianity possesses an inherent memetic genius at spreading itself across the earth because it is strategically designed to simultaneously exploit and subvert kin selective altruism. It exploits altruism by seducing many of those with the most highly developed valuation of altruism evolved through genetic adaptation. It subverts this kin selective altruism by uprooting its behavioral expressions against its original basis in genetic adaptation. The notion of God the father, for example, leeches parasitically upon a classical model of patriarchy while deracinating its genetically adaptive origins.

The conflict here is natural kin selection versus Christian stranger selection; a more pagan discriminate love versus Christian indiscriminate love. The secret of the “universalism” of Christianity, then, is this countering of kin selection that promotes the reversal of the social mechanisms of inclusive genetic fitness. More specifically, Christianity works by reversing the normative kin selective prioritization between kinship and altruism. If kin selective behaviors are those that effectively subordinate altruism to kinship, then Jesus’s anti-kin selective behaviors are those that subordinate kinship to altruism.

If normative kin selection depends on altruism as a means of genes, then the ethics of Jesus reverse this relationship, demanding that genes become the means and servants of altruistic ends. There is an unmistakable conflict of interests between genes and memes here, and in this conflict, Jesus is unmistakable on the side of the God memes.

According to Mark 3:31-35, Jesus asked:

‘Who are my mothers and brothers?’ And looking at those who sat around him, he said, ‘Here are my mothers and my brothers! Whoever does the will of God is my brother and sister and mother.’

To follow Jesus is to obey God over one’s genes; to obey these Jesus memes over one’s mother and father. The patriarchal family is correlated with kin selection since it represents a hierarchical division of labor that evolved through its conduciveness to gene propagation, i.e. the woman is subordinate to her role as gene propagator. Christianity taught gentiles a lesson integral to the original innovation of Judaism: jump out of the sociobiological system so as to approach a God’s eye view of things. If the sociobiological system begins with the family and culminates in Caesar, Jesus took the jump out of this system one step further from Judaism by attacking and overriding the roots of the system found in the bonds of the family.

Jesus effectually hacked the sociobiological system by propagating memes that, like a Trojan horse, infiltrate and change the rules of the system from the inside out. This is one way of looking at how Christianity gradually spread like an epidemic and overtook the Roman Empire.

The two kinds of predators, carnivores and parasites, correspond to the differential predatory survival strategies of Rome and Christianity. Between them is a struggle between genes and memes; power and influence; body and “spirit”. While carnivores rely on their superior strength and size, parasites must balance predation on their host with the minimal level of health requisite for the host’s existence. Viruses, for example, are classic parasites. They can reproduce themselves only by penetrating a host cell and injecting their genetic material so that the host constructs new viruses from the injected genetic code. New copies of the original virus then extrude or bud from the host.

The units of cultural information called memes have been called viruses because they also display this pattern of parasitism upon their primary hosts: human minds. All of the theologies, texts, and cultural inheritances that constitute Christian memes depend on the minds of their human hosts for their reproduction. Early Christianity displayed this same viral pattern from penetration to dissemination as it spread bottom up through the Roman Empire. Like a virus, early Christianity penetrated the minds of its hosts and injected its laws or codes of behavior. Christian moral codes call for behavior very different from the pagan naturalism that was usually more compatible with the unadorned genetic code of its host. Also like a virus, the Christian law of love contained evangelical instructions for its replication and further dissemination.

Christian ethics, so depraved from the standpoint of genetic fitness, live parasitically off genetic inclinations towards altruism evolved primarily through kin selection. Kin selection is by nature and definition exclusive, and Jesus generally stood for including the excluded. A part-outsider with Judaism, Jesus was also part-outsider as a Roman. In expanding the scope of Judaism for the excluded, he expanded appeal of Judaic tradition for the gentiles. By opening a place for the foreign within the context of Judaism, Jesus opened a place for the Judaic within the context of the Roman world. Jesus’s emphasis on treating outsiders as insiders among Jews ultimately brought gentile outsiders of Judaism into the Biblical world.

In this way, the Christian meme virus exploded the sociobiological walls of the late Roman Empire. The gospels portray Jesus as deliberately commanding his followers to spread his message, and his ultimate intentions may be gleaned from the parable of mustard seed. This is the only parable attributed to Jesus that has three independent attestations. The following version is from Mark 4:30-32:

With what can we compare the kingdom of God, or what parable shall we use for it? It is like a grain of mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.

Roman author Pliny the Elder (23-79 C.E.) noted in his encyclopedic Natural History that mustard “grows entirely wild, though it is improved by being transplanted: but on the other hand when it has once been sown it is scarcely possible to get the place free of it, as the seed when it falls germinates at once.”

So while mustard “with its pungent taste and fiery effect is extremely beneficial for the health”, even the domesticated variety breeds rapidly and can overrun the garden. If this strain is dangerous, then the wild one can wreak an agricultural epidemic. It not only gets out of control like a weed, but also can attract the further danger of nesting birds to the point of destroying the garden. The way of this aggressively multiplying weed, in Jesus’s parable, was the way of the Kingdom of God: a dangerous, pungent shrub with fiery effect that takes over where it is not wanted.

Love was not only beneficial, but also necessary, to the health of the Roman patriarchal-imperial order. However, too much of a good thing can become absolutely deadly if not controlled within proscribed bounds. Roman altruism and the Roman sense of duty was part of what made their empire one of the most effective political forces the world has ever known. But an altruism that is not disciplined, altruism that does not know its place, and altruism that does not conform to the order of the carefully cultivated Roman garden has the power to engender its very opposite.

The “mustard seeds” of Christian memes helped bring down the greatest power of its time. Paul, the most eminent Jesus freak of his generation, seems to have appointed himself Minister of Propaganda within the Kingdom of God. With his replacement of circumcision with baptism, the doing away with exclusionary dietary laws, the bestowing of elect status onto gentiles, and other innovations, he allowed the mustard seeds to plant deep roots.

Naïve dissent

‘I plan to spend the next few months here exploring a dizzying array of Western philosophers and theologians – St. Augustine…’ —Hunter Wallace

‘Dizzying’ is an euphemism. Does Wallace know that St Augustine was a monster? Just see the latest two instalments of Deschner’s book and judge by yourself; and I still have to add four more instalments from Deschner’s chapter on Augustine.

Wallace with Jared Taylor.

I was tempted to leave a link to my abridged translation of Deschner’s book in the comments section of Wallace’s recent article linking to videos about a naïve history of Christianity. But many Occidental Dissent commenters are as pious as the commenters of The Occidental Observer, who simply ignored me.

I wonder if these guys have even heard that an incredibly sourced[1] criminal history of their religion has been written? They remind me of the commies of Latin America, who have not heard about the criminal history of the Soviet Union from 1918 to 1956.

No true believer in leftism that I know in this part of the American continent has read Solzhenitsyn’s The Gulag Archipelago. Similarly, no American southern nationalist that I know has read Deschner’s Kriminalgeschichte des Christentums.

My previous post was about an English gentleman that I like very much. Unlike most white nationalists he is a fan of a bilingual collection of classical books that I also love. But in spite of his classic erudition he, like Wallace, ignores the real history of his religion for the simple reason that the Church was particularly successful in burning every single anti-Christian book of antiquity.

It is not until now, with the efforts of the late Deschner, that the whole history of Christianity has finally come to light. It is true that it has not been translated into English. But has anyone among the southern nationalists read at least my translation of ‘Rome vs. Judea; Judea vs. Rome’?

Without the knowledge of how the Jews infected the Aryan psyche since the times of the Roman Empire, it will be impossible to save the fair race from the current exterminationist program. It’s impossible for the simple reason that the virus for the mind has been implanted in the mentality of whites since the times of Constantine. Absence of knowledge of what happened since then translates into remaining at the mercy of the Semitic malware.
 
___________

[1] I am omitting the footnotes. In Deschner’s ten-volume work there are thousands of them.

Why my books in Spanish are important

Below, my reply to a Gedankenexperiment in a recent thread:

 
No: I think that without Jews it would be far easier to recover sanity. What the Iberians did in the Americas was not due to self-hatred but to greed (Aztec and Inca gold and silver). Nowadays, if all Jews dropped dead things would calm down and, after a while, the most radical voices on our side would start to be heard.

What in my family happened a long time ago, the axis of my two books in Spanish is eerily similar to the whole Jew-white dynamics that happened since remote times: the thesis of Soberana’s essay on Judea versus Rome. Eve provides the poisoned apple and a naïve male swallows it all! The tragedy of my family occurred after my father swallowed my mother’s claims: malicious slander about her children, believing every hysteric word and tantrum that came out from her viper tongue. Instead of putting her a screeching halt, he found more convenient to start sharing her psychosis, becoming the worse offender, and soul-murderer, among the two…

Believe it or not but my autobiography, the analysis of this folie à deux, sheds a good light on the folie that whites suffer today by believing everything that the Jews said in the New Testament or its secular incarnation, cultural Marxism. Without the influence of my mother, my father became miraculously sane: something that my brother observed—a really weird phenomenon to watch! I am sure that without Jews we would witness the same psychological phenomenon: white sanity.

Of course, of my parents, I despise more my late father, as his focalised psychosis on me was not something inherent in his mind: it was imported from my mother’s deranged mind. He could have chosen to listen to me (‘hojas susurrantes’ is a dream I had decades ago while sleeping about dad listening to me). But he chose Evil instead. In the same way, Louis Beam is right by blaming whites for their passivity, and I would say even behaving like Dobermans of their Semite owners, barking and biting poor whites. The eerie phenomenon of such folie à deux persists today and is something that its whys must be investigated.

The question of white vulnerability before Jewish psyops is something rarely studied in white nationalism. I do believe that Soberana’s essay provides a clue; he’s a sort of Sherlock Holmes in historical matters. Some years ago Hunter Wallace changed his penname to ‘Detective Hunter Wallace’ but as a Lutheran he’s no Holmes at all. Nor is MacDonald a good detective, as he has to appease his Christian audience.

In a sense, I disagree with Louis Beam (was he a Xtian preacher?) and Joseph Walsh regarding white passivity. It is my hunch that a white awakening can only happen if the diagnosis of white decline is complete. We only have half of the diagnosis, what I call the purple-pill. If I could convince nationalists that Christian ethics is the poisoned apple, real progress to a general awakening would start to be made. White nationalists are not making a difference in the real world because they still have to complete the analysis of the poison in the apple.

Published in: on April 26, 2018 at 7:10 pm  Comments (1)  
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God

This text appears in Day of Wrath

______ 卐 ______

 
As I said in Hojas Susurrantes, in California I suffered an internal persecutor: a Christian fear of damnation caused by my father’s miserable introjects. On May 24, 1988, a few months after returning from California still carrying in my soul a legion of dementors, I dined with my parents in a restaurant [I wasn’t living with them]. From the street, three days before I had seen the dry branches of my tree and I believed that the tree would die so, in penance, I shaved my beard the next day after having let them grow for a few months; the only time in life I let them grow.
 

Saint Augustine

Before telling what happened in the restaurant I must mention that throughout my childhood I lived under the shadow of the figure of St. Augustine; as I recall, the favorite saint of my father when we lived in San Lorenzo (as we know, Augustine’s ideas had been one of my greatest dementors in California). At dinner with my parents, barely convalescing from the idea that tormented me, I jumped when (my mother?) mentioned the aforementioned saint. I exclaimed that Augustine had rationalized the eternal fire for unbaptized infants… More than convalescing, the psychic wounds of my family’s religion were still open, though not as maddeningly as the suffering in California. My parents felt the vehemence of my words, but not my agony behind them. What my father answered deserves to leave a record and it is worth saying that I wrote it down not in my diary, but in a single sheet. (When planning this volume I had to order my correspondence, documents and loose sheets in dozens of labeled envelopes.) According to my notes, my father answered me:

—Those [Augustine’s views] are people’s mistakes; human failures. I go to what Jesus says.

When I answered that the Gospel of Matthew put Jesus talking about the gnashing of teeth of the damned, he said:

—I do not see [emphasis in his voice] the anathemas of Jesus. I prefer to see the lilies and the birds; come and they will be given food, dressing be added.

On my single sheet, the following day I addressed myself: “Where is the Augustinian father of San Lorenzo? I am reacting—my Epistle [first book of Hojas Susurrantes] and anti-Christianity—against a father and a mother who no longer exist!”

I wrote that, as I said, in 1988. Today, twenty-seven years later, the dementors still persecute me somehow, although in a very much attenuated way compared to my youth. What I want to get is that, if the perpetrator does not recognize his fault, the mental virus transferred to the adult child goes out of control. If my father had been like, say, my very Catholic friend Paulina (who almost daily goes to church), another would be my story. It is not enough to point out the beautiful verses of Matthew to counterbalance the threats of Jesus about Gehenna in that same gospel. It is necessary to recognize that one committed an outrage when “educating” the son in the Christian doctrine of damnation. In one of her letters that she sent me to England by the end of the century, Paulina wrote to me: “Also, since you are not a believer, and you feel that religion was the first reason for your father to crucify you [my emphasis], you must hate religion. And I understand you. And for you it does not make sense to go to church, to say things you do not believe. And that also caused you harm (hell, torture, sadism).”

My father is not like my humble friend. In a dream I had my unconscious caricaturing him, putting in his mouth these words: “I am very Catholic because I only think of my salvation.” To understand the parental egotism that affected me so much, the religious mechanism with which he defended himself from his early sufferings must be analyzed.
 

God for Miller fans

When I returned from California in my twenty-ninth year, I was not only an extremely damaged young man but also extremely naive. I left in the television room [of my parents’ house] a number of books in English that I had brought in such a way that their covers wore the face of Jesus so that my father could see them. At that time I still believed that it was possible to negotiate my father’s faith with solid arguments.

Let us take into account that with the words of Jesus it “sufficed him,” and what he would tell me during the confrontation of the crucifix [recounted in a previous chapter]: that the fact that the miracles were interwoven with the teachings of Jesus implied that the story was true. I arrived in Mexico in February 1988. By the end of 1989 I began to familiarize myself with the skeptical criticism of the allegations of the paranormal by writers whose magazine I subscribed to, The Skeptical Inquirer. It was thanks to these skeptics that I saw clearly that reasoning like those of my father was fallacious. For example, that the (supposed) goodness of the teachings of Jesus demonstrates the historicity of his miracles cannot be sustained. “Logical systems get in trouble,” I paraphrase now from one of the articles in The Skeptical Inquirer, “when they are forced to show their own logic to demonstrate its claims self-referentially.”

When on another occasion I confronted my father with what I had read in those books whose covers he saw, I argued that the killing of the innocents could not be historical, as the historian Josephus, who belonged to the Hebrew priestly caste, does not mention it. (This historian of the 1st century did not silence any of Herod’s authentically historical cruelties.) My father got angry, but he did not answer my argument. While it is more reasonable to assume that the verses of Matthew and Luke about the killing of the innocents are literary fiction, by pure reason I would never get to communicate with him. However, the writers of the CSICOP (acronym of Committee for the Skeptical Investigation of Claims of the Paranormal), as this group was then called, had a great limitation. Those who helped me overcome my belief in the miraculous narrative did not reach the core of the problem: the defense mechanism. If my grandfather and the elementary school [in the early 1930s] had not tormented the child César [my father], the adult César would not have clung to the idea of a dad God with the impregnable faith that he did. For Alice Miller, a child whose childhood was lived in an atmosphere of respect is perfectly capable of developing his self without needing the idea of a personal God; preferring, instead, human models. The child destined to be my father could not develop his psyche with worldly models. He had to project the parental luminous side onto the deity of the same religion that his parents taught him.

About five years before I wrote the Epistle [ca. 1983], my father had confessed something important that I picked up right there in the old epistle. He was in his youth completely devastated by something terrible that had happened to him, that he did not specify. He opened the gospels and, according to his words, saw the passage “Come blessed of my father…!” If, for theists like my father, a kind Father has replaced the failed human father, we should not be surprised if they experience great fear upon discovering that this substitute Father also has a dark side. My father does not know English and he did not read what I brought from the United States, but from my Spanish books he borrowed without me knowing Respuesta a Job (Answer to Job) published in 1952 by Carl Jung, of which he told me “I read everything.”

At his late seventy-six years, the Swiss psychologist had dared to uncover the dark side of the God of Hebrews and Christians. The same year that I wrote the Epistle I wrote down in Answer to Job that my father had exclaimed: “A terrible book!” with great emphasis on his voice when pronouncing “terrible.” Jung’s essay had disturbed him so much that he had to read a pious text about Job to console himself. What Jung said about the Judeo-Christian deity is valuable to those who have entered the underworld whose door Miller opened. In May of 1991, three years after the anecdote recounted above, I noted down on the back cover of Answer to Job: “This is the only book I know of that does not criticize religion or Christians or the church: it criticizes God itself.” I could not say it better today, almost a quarter of a century later. Later that year I noted down that Jung had tried to psychoanalyze God. Much later, in my rereading of 2005, I wrote down:

It is amazing how Miller-like this book can be if we only know the ABC of the mind that Jung did not know. Just replace “Yahweh” with “father” and “God” with “mother” and see what you find.

Read for example pages 25f (“Who is this that darkens counsel by words without wisdom?”). They remind me of the conversation I had with my sister in 2000, the day of the cut tree, about dad: “And who are you to…?” he said to my sister. And page 28 (“Yahweh shows Job his omnipotence with so many thunder and lightning”) seems to portray how he treated me in my last confrontation, in 2004 [recounted in my book’s previous chapter]. On page 31 Jung says what for a long time I have said: pride is the other side of infantilism.

Pride is the other side of infantilism. How many times have I told myself this when diagnosing my father! Almost at the beginning of his essay, Jung observes something that could be applied to my initiative to confront my father for what he did, citing the Bible: “Job ‘wanted to reason with God’ (Job, 13:3). Job says ‘I will defend my ways before him’ (13, 15).” Nice phrase, which could summarize what I have written in hundreds of pages: defend my ways before my parents and their witch doctors. Precisely as it was extremely naive of me to hope that whoever destroyed me could, at the same time, listen to my complaint, that same ingenuity had been committed by Job on another level. (Actually, on the same level if we consider that the theistic narrative is nothing but the internal struggle with the parental introjects.) In the context of the supposed goodness of Yahweh, observes Jung: “From a man who does us evil we can not wait that helps us at the same time,” and already openly psychoanalyzing God he adds something that we could impute to either of my parents: “The dependence of the object is absolute when the subject does not possess self-reflection, and, consequently, does not have any vision of oneself.” Like any toxic parent—I would say—, about our parental deities Jung writes: “But Yahweh is too unconscious to be ‘moral’. Morality presupposes conscience.”

What better indication that the idea of God is nothing but the projection of our unresolved, attachment system with our parents! (keep in mind Colin Ross’ class). From this angle, the idea of providence is a parental shadow insofar as it is so full of the dark side that we see ourselves in the need to project it outwards: something that Jung himself was afraid to say. Nevertheless, the Swiss dared to write: “It was natural that humanity, superior to God in certain aspects, should remain unconscious”—unaware of the ultimate nature of the deity. The dissident disciple of Freud wrote the following in the text that scared dad: “Yahweh does not show signs of doubt, repentance or compassion, but only of cruelty and disregard. Yahweh cannot come here with the excuse of unconsciousness, for he flagrantly violates at least three of the commandments that he himself had promulgated at Sinai.”

This brings back to me the fact that my moral was founded on the moralistic tablets of my father. Recall the [1960s] anecdote of Hojas Susurrantes about the “instantaneous introject” when a swarthy boy threw a stone at a helpless crab on the beach. Unfortunately, and parallel to how my father did not regret what he was doing to us, on the next page Jung writes: “Yahweh does not think… of giving Job at least some moral compensation.” And two pages ahead what he says seems to be a reflection of the mentioned speech to Germancito [my nephew], when my father blamed me for my sister’s behavior: “Yahweh puts things backwards, so to speak, and blames Job for what he himself does: man must not be allowed to have any opinion about God.”

Shadow projected to the deity: “Parents should never be judged,” my mother has told me several times. And it is that “Yahweh pays so little attention to the person of Job… that it is not difficult to see that he is totally occupied with himself,” which brings back the penetrating observation of Pedro Martín Moreno and Scott Peck about evil. Later Jung speaks of the “fear of Yahweh to become conscious,” which also brings back the fear of parents like mine to see their behavior.

Yahweh can project, without frowning, his face shadows on man, and remain unconscious at the expense of him…

Job knew Yahweh only of “hearsay.” But now he has experienced the reality of Yahweh even more than David himself. This is an important lesson, which should not be forgotten. Job was once a simpleton; he had come to dream of a “good” God… he believed that God was truthful and faithful…

But to his horror, Job has seen that Yahweh is not a man, but that, in a certain way, he is less than a man, and that he is the same thing that Yahweh says of the Leviathan: “He is king over all the proud” (Job, 41:34).

The mistreated son by his father must not expect moral satisfaction from an intrinsically unconscious being. “I am an amoral natural power, a purely phenomenal force, that does not see its own back.” Job, the son at the complete mercy of the Father whose voice of thunder crushes him when he dared to confront him, becomes, secretly, judge of the divinity.

The author of Answer to Job closes the book’s chapter with these words: “The drama has been consummated for all eternity: the double nature of Yahweh has been revealed, and someone or something has seen and recorded it.”