quinta-feira, 18 de fevereiro de 2016

Freud's Eleusinian Swamps - Aleksandr Dugin

The vicious fashion for psychoanalysis

In our society in recent years, clichés of modern Western civilization aggressively are being introduced not only in the sphere of economy, culture and politics, but also in the area of psychology and psychiatry. This is not surprising, since the change of the Soviet social paradigms to the bourgeois principles need to fit into the logic of the "reforms" which covers all areas of human activity. By changing the Soviet social system into a american-liberal protestant model, the "engineers" of post-communism are trying to construct a type of "new Russian", which means a deep transformation on the level of psychology, sexology, and even anthropology in the broadest sense of the word. So, along with Mickey Mouse and "Snickers bar", in our social reality arrives Freud and a suspicious group of his followers. On the level of psychoanalys, carried out smashing the old unconscious, the process takes place here as brutal, fast and purposefully, as in all other areas.

After the mechanical and brutally materialistic terror of Soviet psychiatry which treats the human psyche in terms close to the lexicon of Professor Pavlov, now it introduces a new fashion for psychoanalysis, which pretends to have a great seriousness and attentiveness to the area of the human psyche. However disgusting and cynical was the "psychiatric materialism" Sovietism, the danger to which our people are exposed to through the use of Freudian methodology is clearly more serious and terrible. After all, materialism is so indifferent to man's inner world (the existence of which, however, it practically denies) that to adapt to it was not so difficult for its direct aggression. But when it comes to psychoanalysis and its techniques, the mind undergoes a much more sophisticated violence, which is harder to represent. 

These considerations lead us to consider the problem of psychoanalysis in terms of tradition, which alone can give an adequate idea of complete spiritual structure of the human being and at the same time expose the insidious machinations of the "human enemy."

Rene Guenon Revelations

Rene Guenon in his work "The Reign of Quantity and the Signs of the times" has formulated the basis for criticism of psychoanalytic views. Let us examine the basic premise which Guenon applied to this area.

Firstly, Guenon noted in the modern psychoanalysts and psychologists generally, "there is a strange contradiction, as they continue to consider elements that undeniably belong to the subtle order ("l'ordre subtil"), from a purely materialistic point, that is, doubtless, the result of previous materialistic education." Here, as in other matters related to the human soul, even the most "avant-garde" representatives of modern science are not able to get rid of the gross materialist prejudices peculiar to the foolish mechanistic optimism of XVIII-XIX centuries. Guenon notes that "Freud, the founder of "psychoanalysis", always stressed he remains materialistic. In this case we are dealing with a "transposed materialism," ie, with the transfer to the sphere of the laws of the mind, that which is peculiar to only the corporeal world. In other works Guenon pointed to a similar approach in most neo-spiritualist doctrines, mixing tradition with a half-understood vulgar data of technical and scientific considerations. (climax of this tendency is reached in delirium works of "UFO" and "extrasensory individuals.")

Next Guenon draws attention to the sustainable use of the term "unconscious" as applied to the interpretation of psychic reality. At the same time he sees a "demonstration of interest for the continuation of psychic reality exclusively in the lower regions, which correspond to both man and the space environment "cracks", where penetrate the most "negative" effects of the subtle world, with the utmost precision reflected in the term "infernal" (in Latin, the word refers to both the "lower" and "hell").

"Satanic nature of [psychoanalysis] - writes Guenon - is clearly revealed in the psychoanalytic interpretation of the symbolism." Authentic symbolism, from the point of view of Tradition, has a superhuman nature, opening through a complete sacramental doctrine or specific initiatic prophetical dreams and visions. If ordinary psychoanalys and psychology before Freud suggested a distorted, profane interpretation of the symbolism, reducing it to a purely human level, after Freud the interpreted characters have become even less adequately - in "infrahuman" and "infernal" sense. From the simple reduction of psychoanalysis it has passed to the complete overturning of normal proportions. Symbol for the Freudians - is something purely "infernal" grotesque and satanic. The very cynically disgusting nature of Freudian interpretations should serve as an indication of the "seal" of the devil, if people were not so blind and indifferent to our dark time.

"Psychoanalysts (and spiritualists) are often unable to recognize the true nature of what they do. But they both are led by a certain destructive will, using quite similar, if not identical force, as in the case of psychoanalysis and spiritualists. Even if nobody specifically has this will, at least its the active carriers well render the report to its main task, while all other instruments are only unconscious, and not even imagine what purpose they serve. "

Guénon warns that "the use of psychoanalysis for therapeutic purposes is extremely dangerous for those who act in the role of patients, and for the one who takes on the role of doctors, since such forces can not come into contact with impunity." As the person, adressing to the analyst, by definition, must be weak creature, this will be almost impossible to resist the "psychological destruction", which provoke in the human soul.  "Such a person has now all chances to hopelessly perish in the chaos of the dark forces that were inadvertently released to the surface. Even if him be able to overcome this chaos, it still be with him till the end of life preserved its mark, like an irremovable stain" - Guenon wrote.

Guenon opposed the authors, who associated psychoanalysis to traditional initiatory rituals, which are necessarily used in a symbolic "condescension in hell." "You can only talk about profane parody of this "condescension in hell"- inasmuch the purpose and the subject of these actions are completely different, and in addition, in psychoanalysis there is not the slightest trace of the subsequent ascent, which is the second phase of initiation. On the contrary, psychoanalysis corresponds to the "fall into the swamp." It is known that the "swamp" was located in the ancient road to Elysium, where the profane fell into, those who claimed initiation not having the proper qualifications and becoming victims of their own negligence. Such "swamp" exists in both macrocosmic and microcosmic levels and in the language of the Gospels is called "pitch darkness."If initiatory "descent into hell" means the exhaustion of the active substance of some lower capacity for subsequent ascent to higher spheres, the "fall into the swamp" is a complete victory of the lower capacity of being, their domination over it and eventually his complete absorption."

Finally, the last important consideration Guenon expressed relates to specificity "of psychoanalytic transmission" as it is known that every psychoanalyst before the practice on others, he should undergo psychoanalysis. This fact confirms that "people affected by psychoanalysis, never remains what they were before." "The test of this method leaves a person indelible mark as a initiation, with the only difference that initiation is oriented upwards for the development of spiritual capacities, and psychoanalysis, on the other hand, opens the way for the development of infra-human forces. Here we are dealing with a simulation of initiatory transmission, and most of all reminds the transmission practiced by sorcery and witchcraft." Guénon points out that its not clear about the transmission to others of something that the founders of psychoanalysis themselves had to get somewhere. Who "persuaded" Freud in this dark realm, it is still not clear. But whatever it may be, Guenon points to the fact that all of the content of psychoanalysis is an almost complete analogy to dark rituals related to "worship the devil." Therefore, it is necessary to look for somewhere in this area.

Freud and the demoness Lilith

We now turn to this aspect of the Freudian doctrine, associated not only with perversion tradition, but with an accent which it puts on sex. Here, too, we are faced with a very dubious trends that not only exalt sex as a basis for the interpretation of the psycho-physical human activities, but implicitly impose a very specific understanding of eroticism, elevating it as the norm. Describing the structure of the unconscious, Freud identifies as basic tendencies two categories - Eros and Thanatos. The "eros", however, he understands as a vague constant desire-tension without having any particular object, nor a clear orientation, not even a subject. The detailed description of "eros" is not something universal, but describes a very special type of sexuality, eroticism as exclusively female, the symptoms of which Bachofen described in detail, later Weininger and Evola. "Eros", to Freud, is a carbon copy of the psychological background of the ancient matriarchal cultures, psychic vestiges which actually have been preserved by humanity in the form of "residual", "residuals" elements of the unconscious.

Exploring the human sexuality, Freud holds the idea that the matriarchal eros is oppressed, overwhelmed by a patriarchal complex, associated with consciousness and ethical imperatives. In other words, he seems to deny the patriarchal, especially male sexuality, describing it in terms of "suppression", "complex", "violence", etc. Freud elaborated the map of the unconscious, among the matriarchal sexuality, identified them with "eros" as such, the other pole - "Thanatos", that is, "death".  Is highly characteristic that the death of Freud understood it as a radical materialist, as a complete and final destruction, as the total destruction of the temporary psycho-psysical human body. Freud himself described the relationship between "eros" and "Thanatos" rather vaguely, but nevertheless one can see between these two poles as a antagonitc dialetical unity. It seems that in his understanding "eros" is a dynamic exaltation of the scattered subconscious desire, its maximum intensity, while "Thanatos" is, on the contrary, the desire for tranquility, a relaxation of the "erotic" tension in stagnation and freezing of sexual energy. Unity of them can be seen in their common nature, rooted in the bottom background unconscious, in the lower autonomic regions of the psyche, where the line between movement and stillness is blurred, uncertain and "floating", where the "existence" and "non-existence" is in soft transition to each other.

Yet to Freud these two terms consists in a certain weak axiology of "hierarchical" values."Eros", the intensity of scattered matriarchal-erotic impulses, is presented as something potentially "positive", while "Thanatos", a full calm the subconscious, is regarded as something "negative". But the "positive" origin of the matriarchal "eros" is in constant struggle with higher levels of the psyche, against consciousness, the sense of "I", etc. These levels areas are as if oppressed by the element of "desire", decomposed and crushed, knocking continually the emerging erotic subconscious background against "Thanatos"static regions. In the vicissitudes of this struggle, Freud understood the dreams, reservations, mental illness, culture, and even religion and mythology. In the process he highlights the many nuances, introduces a number of specific terms, formulates some therapeutic principles of psychoanalysis. But the essence of his worldview is related to the approval of the centrality of a purely "feminine" sexuality (female in its inner quality, not because he paid special attention to sex in their conceptions), which must be "free" from the cold oppression of "consciousness" "subjectivity", "vestiges of patriarchy", according to Freud, full of "thanatosphilia".

This strain of values Freudian doctrine, the "matriarchal sexuality", exactly corresponds to the main thesis of Guenon in his criticism of psychoanalysis. Indeed, the world of "darkness pitch", the subtle psychic regions, close to the lower boundary of hell, is always described in the tradition as "the kingdom of the mothers", as regions "Great Mother", as the worlds of "female demons", the "amazons", "underground queens ", etc In the Gnostics doctrines it is described as the "worlds of mothers", regions of "Achamoth", the female Aeon, which, dwelling on the day of creation, following the exemple of Heaven, tries to generate the worlds by parthenogenesis. But the "female aeon" imitation of creation fails: Achamoth manages to create only monsters and freaks, as its creative plastic potency is not fertilized by the divine, heavenly power Men, the Anthropos of Light. In the Jewish tradition, the reality described by Freud as "eros" is uniquely correlated with demoness Lilith, the first "Adam's wife," who turned out to be "unfortunate" and was expelled to the world regions of dreams, nightmares and visions of evil. Note that mythology associated with Lilith in the Talmud and Kabbalah, has many parallels with the main subjects of Freudianism.

We should address the remark Guenon made in a footnote in the text devoted to criticism of psychoanalysis. Guenon points to the fact that the major theorists of the modern intellectual perversion belong to the Jewish people (besides Freud, he also mentions Bergson and Einstein). From the point of view of Guenon, this is due to the fact that "Judaism" has the tendency of "nomadic civilization", separated from orthodox traditions in the modern world it expresses a purely negative, corrupting dark pulses designed to completely blur the remnants of the traditional structure of civilization, preserved through inertia since the Middle Ages. Guenon calls these impulses by the term "nomadisme devie", ie "perverted nomadism". Thus, it is possible to correlate the "matriarchal" Freudian eroticism to the specifics of his ethnic identity, outside the orthodox religious forms.

This point of view in another context is fully confirmed by Weininger Otto studies, who in his book "Sex and Character" uniquely identifies the psychological type to "Jew" and "Jewish" as whole with a purely feminine psychology. Weininger gives some extremely radical of the formula - "in the Jew, as well as women, the personality is completely absent" or "a true Jew, as a woman, is deprived of their own I" or "the absolute Jew has no soul." Weininger, starting from the psychological observations of the manifestations of Jews in everyday life, politics, art, etc. (It should be noted that he was a Jew, and so his testimony can not be attributed to vulgar anti-Semitism), brings an understanding of the specifics of Freudian psychoanalysis as a doctrine that canonicalizes especially feminine the erotic specificity that complements and confirms the thesis of the "matriarchal" orientation of "Eros" in Freud understanding. It is also interesting that Carl Gustav Jung, Freud's disciple, came to the conclusion about Freudianism national identity and distinguish it from psychoanalysis, which is based on a study of non-Jewish "unconscious." In a commentary to the Tibetan "Book of the Dead" Jung alludes to the fact that Freudianism appeal only to the most flat regions of "unconscious", associated with primary vegetative inclination to coitus, leaving full mental life, all the archetypes, images, and the structure of  the "unconscious" behind the scenes. Before World War II, Jung even wrote about the two types of "collective unconscious" -  the "Aryan" and "Jewish" (later, perhaps for political reasons, he did not address this topic). Whatever the case, Jung's opinion corresponds exactly Weininger maxim that "Jews have no soul," and that "the Jew in the deepest base has nothing."

It should be added as a hypothesis about the mysterious origins of psychoanalysis, which Guenon points that, according to his biographers, Sigmund Freud was a member of the Masonic initiatory circles, known as the lodge "B'nai B'rith" and that is where, apparently, his initial experience imprinted him with the epigraph from Virgil ("Eneada") to "Interpretation of dreams" — "Flectere si nequeo superos, Acheronta movebo" ("Not being able to go into the higher realms, I moved to Acheron"). Acheron - an underground river in Greek mythology, which separates the world of the living from the world of shadows, the world of the dead. The "crossing" means literally descent into hell. It is a kind of "contra-initiatory" practice, which establishes a relationship between man and the world of "pitch darkness," "the world of Lilith" or "left side", the name of the corresponding reality in the "Zohar", the main book of Kabbalah.

The sexual revolution of men

A Impartial look at Freud's psychoanalysis leads us to the conclusion that a slightest step taken in the direction of this sinister reality with no recuperation personal sexuality, there can be a immersion in dangerous areas "lower psychism" the underground  "mothers" world of no return. But at the same time one can not deny the problem itself, which consists in a progressive destabilization of human sexuality, in the increasing frustrations and complexes rooted in eroticism. The path of psychoanalysis is to "liberate", especially the female energies that are randomly vibrating in the lowest regions of the psyche. Obviously, such a release can not cure even a woman, just as in the Gnostic myth of Achamoth, the "female aeon" could create without the participation of masculinity anything but monsters and freaks. In addition, the emancipation of "matriarchal eroticism" can not lead to anything else, except to cultural, artistic and even political pathology. (Note that the amidst post-perestroika politicians there were very much the "feminine" type, which is often accompanied by their specific national identity.) But what is the alternative? What erotic system orientations should be accept as the norm?

Sexuality crisis reflects a more general crisis of modern civilization and at the level of sexuality it manifest a broader and deeper processes of human and social degradation. The crisis itself is a consequence of the break with tradition as well the erotic problems modern men derive from the loss of traditional attitudes towards gender and sexual reality. 

Every full tradition is based on the centrality of the sun, the active, the light of spiritual principles, and the main carrier has always been considered a man. Just as the restoration of Tradition would inevitably have meant the approval of the spiritual over the material, the Sacred over profane, in the same way  the path to sexual rehabilitation can take place only through the approval of the primacy and centrality of male eroticism, which manifests the sunny, Apollonian and the forming principle. Male eroticism creates a spiritual and existential axis, organizing and orienting the scattered potency of female desire. Man strictly defines the subject and the object of desire, establishes the ethical distance and aesthetic proportions, and is aware of the sacrality of the great Love energy, illuminating rays of the spiritual sun. Of course, male eroticism indeed suppress the chaotic subconscious impulses, it brings a riot of energy at the bottom and the order can not fail to cause these psychic powers some inconvenience. But a certain man's abuse of "matriarchal" eros (both external and internal) is not, contrary to Freud, "thanatosphilia" and "systema of power." It is, on the contrary, the transformation of the immanent powers of the soul, their "angelification", their sacralization. Its the limit, which put a end to the men erotic chaos, is not the meaningless "Thanatos" of psychoanalists. It is the act of creation, creativity, energy, the direction of the heroic action, whatever it is manifested - in religious asceticism, in passionate love, in an intellectual effort in the art of war, or in creativity.

Freud sought to dissolve the axis of male eroticism, using the "bottom water" of matriarchal eroticism. In this way, the "Eleusinian Swamp" is not only a man subjected to castration, but the woman doomed to the role of the barren the gnostic Achamoth. Frustration, complexes and alienation does not disappear. Psychoanalysts just teach to perceive the aimless chaos of unsatisfied desire as the source of "fictitious pleasures." It is hardly necessary to prove that it is a psychological illusion. By destroying the man, distorting and misrepresented its special, positive, creative eroticism, Freud's followers are not satisfied with the "sexual revolution", but with a radical "desexualizated" world. Indulging perversion, pathology, homosexualism, incestuous impulses and pornography, etc. the adepts of psychoanalysis definitively banished from cultural and social reality the "phallic principle", the Hero figure, the solar men, the authentic erotic entity and, at the same time, the source of this pleasure. The mania for "eroticism" leads to irreversible loss of it. It has long been observed that the removal of sexual taboos in some European countries has led to a sharp reduction in the actual sexual relations between people. This is a kind of infernal irony of the"World Lilith" - people are fooled; the predator demoness and her court egotistically seek to save energy of human desire only for themselves, for the "vampiric" creatures of the subtle world.

The alternative to the freudianism "darkness" - the return of men, in the revolution of the phalic hero against the modern degeneration, in the return of the sacrament of sex in all its sacred scope. The real men feel sicknened by the dirty spirit of civilization based on the principles of "perverse nomadism". It is unlikely that the trues heroes are willing to live in a world designed by those "who have no soul" and their "own self" (Weininger) 

It is clear that the first victims of this revolution should be the heralds of "Eleusinian swamps", the saboteurs-psychoanalysts, secret agents of "Dr. Freud's Army", conscious or unconscious servants of "the left side", "pitch darkness of the world."

Aleksander Dugin - Елевсинские топи фрейдизма

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