The Pete Quiñones Show - Episode 1216: Freud, Sexual Abuse, and B'nai B'rith w/ Josh Neal

Episode Date: May 20, 2025

112 MinutesPG-13Josh Neal is a former psychology professor and author of the books "American Extremist" and "Understanding Conspiracy Theroies Vol. 1"Josh joins Pete to read and comment on Laurent Guyenot's essay, "Freud, Sexual Abuse, and B'nai B'rith"The ArticleIntolerant InterpretationsJosh's SubstackJosh's YouTubeAmerican ExtremistUnderstanding Conspiracy Theroies Vol. 1Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

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Head on over to freeman beyond the wall.com forward slash support and do it there. Thank you. I want to welcome everyone back to the Pekignano show. Josh Neal is back. Josh, how you doing? I am nasely congested. That makes me very much like the gentleman we're about to talk about today. So I'm feeling I'm feeling sympathetico with the subject matter.

Okay, so we're going to talk about Freud here. We're going to talk specifically. We're going to read an article that Lorraine Gignan wrote back in 2019 and included in one of his books. So if we're talking about Freud, is there anything that gives you like have you ever been what's your credibility to be able to talk about Freud well the the graduate school I went to was a heavily psychodynamic psychoanalytic program most of the people most of the faculty in the psychology the grad program had had that

background and so that was most of, I mean, most of the classes I took were from a Freudian perspective. I'm not a Freudian myself and most of my career, if you want to call it that, what I took from Freud was sort of like a contrarian point of view, which is to say there's a couple of like, like, To the extent that people know about Freud, they tend to land on one of a few perspectives. One conventional perspective is that, well, he wasn't doing real science, so all of it is junk. If you're in this milieu, one perspective is, well, he was Jewish, so it's all junk. Or if you're sort of like a left winger, then he's sort of unimpeachable. In a lot of ways.

I fall somewhere in the middle. I think his work is very instructive as an insight into the Jewish, not just the Jewish mind, but like Jewish communal living. Because as we're going to see with his essay, most of his work, you could say his work is heavily autobiographical. The concept he develops are a direct result of his own experience. and he prefigured he prefigured like the sort of modern preoccupation with with like trauma

which is unfortunate because I think it was it's now like sort of a trite observation to make that a large amount of psychological dysfunction even social dysfunction is due to disruption of the home the domestic circumstance

early in a child's life, whether we're talking about like homosexuality or, you know, aberrant sexualities in general, they're, just statistically, they're the result of dysfunction in the home life early on in a kid's life. I also think he's interesting just for his like sort of anthropological work, which also kind of you have to take into view what Lauren argues in this book to kind of understand his anthropological work. His whole idea, of like the sons ganging up to kill the father

takes a different tone when you consider his own personal autobiography and what his work was about. But also like some of his anthropological work like his book from Moses to monotheism. You know, he's treated as a

subversive, especially you people who get into stuff his relatives were up to, like Edward Bernays, and there's maybe you could say he was an equal opportunity subversive because he undermined the Jewish claim to being the first monotheistic people. So I think he was an interesting, he had an interesting career, but what's more interesting is the stuff beneath the surface, which we're obviously going to get into today.

All right. So I'm going to start reading. Stop me at any time. don't just stop me don't be you know don't hesitate to stop me it's not I'm not going to be insulted or anything like that and yeah so this is the title of it the chapter in the book that this is included in is different but the title when he wrote it and it was put on un's review was Freud sexual abuse and benabreith so I'll start reading stop me whenever in the last few years there have been lots of news reports, documentary films, and articles about sexual abuse of children

in Orthodox Jewish communities. In March 2017, for instance, Heretz reported that the Israeli police arrested 22 ultra-Orthodox Jews for sex crimes against minors and women, and in July 2019, the Times of Israel reported that the Deputy Health Minister Yaakov Litzman was alleged to have improperly intervened to aid at least 10 sex offenders from Israel's altering orthodox community. In 2015, Jewish Attorney Michael Lescher wrote sex abuse, shonda, and concealment in Orthodox Jewish communities to document, quoting. The dismal history of how far too many of those cases have been assiduously concealed, both from the public and from the police, how influential rabbis and community leaders have sided with

the alleged abusers against their victims, how victims. Victims and witnesses of sexual abuse have been pressured, even threatened, not to turn to secular law enforcement for help, how autonomous Jewish patrols displacing the role of official police in some large and heavily religious Jewish neighborhoods, have played an inglorious part in the history of cover-ups, how some Jewish communities have even succeeded in manipulating law enforcement officials to protect suspected abusers. this reminds me of the story of how Freud, having stumbled upon the widespread reality of child abuse among his mostly Jewish clientele, covered it up with the theory that all little girls desire their father's penises and all little boys dream of screwing their mothers, and named his theory after a Gentile myth. Just to, not that this is Frank.

Well, just the bit about how the Jewish community will aggressively, not even self-police, but more of like do run interference between themselves and the larger community. There was an article like 10 years ago in the New York Times that was talking about the tendency for the rabbinical Orthodox Jews to ostracize members of their community if they brought stories of sexual abuse to the broader Gentile public. So I wish I could pull that up. I just, there's, I don't know, I'm not finding it now. But yeah, it's just, it's remarkable.

I hesitate to say exactly that sexual abuse or sexual violence is. is like sort of intrinsic to the Jewish social milieu, but it's hard to argue otherwise. All right. Two, Freud's assault on truth. The story has been told by Jeffrey Massan in the assault on truth, Freud's suppression of the seduction theory. In 1895 and 1896, Freud listening to his neurotic and hysterical patients,

became convinced that most of them had suffered from traumatic sexual abuse in childhood. The traumatic origin of hysteria, an overused diagnosis in these days, had already been discussed by neurologists, including Jean-Martin-Charkot, whose conferences Freud had attended in Paris and Herman Oppenheim, who published in Berlin in 1889 a treatise on traumatic neurosis. Neurosis. Yet psychological traumas of sexual nature were rarely discussed openly. On the other hand, there were medical publications known to Freud, documenting the frequency of violence on children, including sexual assaults, but they focused on the physical consequences. In April 1896, confident to have made a major breakthrough in psychiatry,

Freud presented his findings to the Society for Psychiatry and Neurology in Vienna, his first major public address to his peers. His lecture met with total silence. According to Masan, Freud was, urged never to publish it, lest his reputation be damaged beyond repair. He found himself isolated, but nevertheless published his paper. The ideology of hysteria? Are you familiar with that term? You catch them in the corner of your eye. Distinctive. By design. They move you, even before you drive. The new Cooper plug-in hybrid range. For Mentor, Leon, and Teramai.

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Subject to lending criteria. Terms and conditions apply. Volkswagen Financial Services Ireland Limited. Trading as Cooper Financial Services is... financial services is regulated by the Central Bank of Ireland. Actually, I'm not. I think it's just an orthodox pronunciation of ideology, just to say the origin of hysteria. Freud's conclusions are drawn from 18 case studies, six men and 12 women, all of which he claims

bear his general thesis. This is quoting, I therefore put forward the thesis that at the bottom of every case of hysteria, there are one or more occurrences of premature sexual experience, occurrences which belong to the earliest years of childhood, but which can be reproduced through the work of psychoanalysis in spite of the intervening decades. I believe that this is an important finding, the discovery of a kaputnili in neuropathology. Sexual experiences in childhood consisting in stimulation of the genitals, coitus-like acts, and so on, must therefore be recognized,

the last analysis as being the traumas which lead to a hysterical reaction to events at puberty and to the development of hysterical symptoms. Yeah, just the idea, that's the UK spelling of ideology and that phrase could put nearly is also just saying the origin of neuropathology. Okay. Freud suggests that this conclusion applies not only to hysteria but to most neuroses. Among other remarks, he suggests that children who aggress sexually, other children do so as a result of having been sexually abused themselves.

Quote, children cannot find their way to acts of sexual aggression unless they have been seduced previously. However, one year after this article, Freud decided that he had made a mistake in believing his patience. He determined that what he was taken as repressed memories of sexual abuse were, in fact, fantasies. For the rest of his life, he would keep telling how he overcame his era and discovered that these fantasies were intended to cover up the auto erotic activity of the first years of childhood to embellish it and raise it to a higher plane. And now from behind the fantasies, the whole range of a child's sexual light came to light. This is from the history of the psychoanalytic movement 1919. Yeah, and just to clarify, I mean, there's a lot of sort of unorthodox language and spelling of common.

terms in the English language, like fantasy with a pH is not meant to be synonymous with fantasy with an F. Fantasy with the pH is, and this is something that other psychoanalyst picked up later, like Melanie Klein, but it's basically a sort of mental representation of the the wishes and desires of the individual. So it's not quite, um,

it's not a fantasy with an F. It's a fantasy with the pH. It's connected to sort of unconscious mental processes and the way that they, they generate this, uh, they generate for wish fulfillments. It's tied to Freud's idea of the wish fulfillment.

Um, but also frustrated wishes. So that's just generally what the pH. is supposed to denote. From the standpoint of Freud's earlier theory, which he euphemistically called the seduction theory, his new theory of spontaneous infantile sexual fantasies can be seen as a projection, not unlike sex offenders' tendency to blame their victims. The patients themselves are now accused of both sexual passion and murderous fantasies

towards their parents. By repressing these self-generated impulses, says Freudian Orthodoxy, they have created their own neuroses, which may, in hysterics, take the form of false memories of abuse. 35 years later, Freud's most gifted disciple, once president of the International Psycho-Anolitic Association, stumbled on the same realization that Freud had shared in the ideology of hysteria. Sandor Ferengi wrote in his diary in July 1932 that the Oedipus Complex could well be the results of real acts on the part of adults, namely violent passions directed toward the children who then develop a fixation, not from desire as Freud maintained, but from fear.

My mother and father will kill me if I don't love them and identify with their wishes. Overcoming his apprehension of Freud's reaction, Ferensi dared present his conclusions before the 12th International Psychoanalytic Congress in a lecture titled, confusion of tongues between the adults and the children. His paper contains a number of important ideas confirmed by later research, such as the victim's psychological identification with the aggressor or introjection. The aggressor disappears as external reality and becomes intra-psychic instead of extra-psychic, so that even the guilt feelings of the aggressor are interjected. Forency hypothesized that helplessness caused the victim to empathize.

with the aggressor, a process today known as Stockholm Syndrome. Yeah, I mean, that's what interjection basically refers to. It's the internalizing, making a mental model of some authority, the internalizing of the characteristics or habits or mentalities of some authority figure. Now that takes a very different context, you know, the difference between like internalizing a teacher or a schoolmaster or a parent or an older sibling as opposed to internalizing the attitudes and dispositions of an abusive, of an abuser. I mean, that also, there's a lot of Freudian concepts, not to like get way ahead of where we're at

already, but there's a lot of Freudian concepts that take on a different character. if you view them as being sort of compensatory responses to extreme trauma, extreme sexual violence, like repetition compulsion is another example. Repetition compulsion in like the Orthodox

Freudian worldview is the tendency of an individual to repeat some action, usually a dysfunctional action, until they gain mastery over it, and then can integrate that aspect of themselves into the larger psychological world. But when you think about the habit or the tendency of like sex abuse victims to engage in repetitive sexual dysfunction, to like volunteer themselves into pornography or prostitution, or go from one disastrous sexually violent situation to another disastrous sexually violent situation,

they never get to a point of mastery. And it's sort of like dispels the whole idea of the cleaned up interpretation of what that is supposed to express. it makes more sense in the context of, as we're going to see a little bit later on, that individual has a split internally and they don't have the only frame of reference they have is this violent, chaotic, traumatic, aggressor personality. Extreme adversity, especially fear of death, may also trigger a premature development for which Ferensi uses the metaphor of a fruit that. ripens or become sweet prematurely when injured by the beak of a bird or of the premature ripening of a wormy fruit. Shock can cause a part of the person to mature suddenly, not only emotionally, but intellectually as well. Such traumatic maturation happens at the expense of psychological integration and forensic brings in the notion of a personality split. Quote, there can be no shock,

no fright without traces of a personality split. In his personal diaries, reflecting on a patient who cannot remember having been raped, but dreams of it ceaselessly. Forency writes, I know from other analyses that a part of our being can die, and while the remaining part of our self may survive the trauma, it awakens with a gap in its memory. Actually, it is a gap in the personality, because not only is the memory of the struggle to the death effaced, but all other associatively linked memories disappear, perhaps forever. The observation is consistent with the findings of French medical doctor and psychologist Pierre

Jeanné, whose work has long been overshadowed by Freudian psychology, but has generated increased interest since the 1980s. Jeunet theorized the first model of disassociative identity disorders, now included in the Diagnostic and Statistical Manual of Mental Disorders. In Les Nevrosis, Jeuné wrote, just as synthesis and association are the great characteristics of all normal psychological operations, so disassociation is the essential characteristic of all diseases of the mind. Disassociation accounts for the evolution of traumatic memories composed of psychological, sensory, effective, and cognitive experiences, which Chenet calls Idaefece. These fragmented aspects of the experience do not allow a real memory to integrate the biography of the subject and instead develop into separate psychic entities

which nevertheless interfere with the main personality. In the most severe cases, it can develop into schizophrenia or multiple personalities. Forency's lecture, confusion of tongues met with the same disapproval for members of the psychoanalytic association of Freud's ideology of hysteria had met with Viennese psychiatrists. Ferensi was ostracized by Freud and his sectarian disciples and his paper was never translated in English for the International Journal of Psychoanalysis, as was customary. He died a few years later, a broken man. Section 3. The Hidden Fault of the Father. This story raises two questions. First, what is it that made Freud change his mind in the first place and made him shun French's work 30 years later? Secondly, and more importantly, why was Freud's

theory so successful, despite being long-proven scientifically flawed and its therapeutic value baseless. On the first question, Mason shares his conviction that what Freud had uncovered in 1896, that in many instances, children are the victims of sexual violence and abuse within their families, become such a liability that he literally had to banish it from his consciousness. This theory has been challenged,

and Mason has been criticized for exaggerating the negative reaction to Freud's seduction theory. All that can be said with confidence is that his paper didn't bring him the instant fame he expected. Discover five-star luxury at Trump-Dunebeg. Unwind in our luxurious spa. Savor sumptuous farm-fresh dining. Relax in our exquisite accommodations. Step outside and be captivated by the wild Atlantic surrounds.

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Liddle, more to value. That's the first time I actually ever heard that. I thought the only story I'd ever heard was that he had presented this idea of sexual violence as the precursor to psychological dysfunction and that he was basically threatened with losing his career for proposing something that was so shocking to the senses of bourgeois European society I guess if you

I would have to see you know I tried to click that link there I think that's a dead link so I don't know if you can actually find the source that he's claiming but it would be interesting to find other accounts certainly if he self-censored out of a sort of

inability to leapfrog his career, that would be a lot more damning than simply he thought that he was going to be shut out of the discipline and out of the academic system for proposing something that was so barbaric and shocking.

That, again, that would also put a very different spin. Because Freud also, the thing that's like you would not really get this from just reading the Freudian auvoir, so to speak, he was intensely self-conscious about his work. He was intensely self-conscious about the sort of the psychoanalysis as a sort of universal system of interpretation. like that was one of his his grander ambitions was not just that it would be a therapeutic

intervention or his ambition wasn't just that he was advancing a science of the human nervous system he later again I invoked like from Moses to monotheism

he invoked his own system as a as a medium for literary criticism for historical analysis for sociology. So he thought it was a way, a revolutionary way to look at everything, not just the human psyche and not just medicine. So on the one hand, he does have this reputation as like an intentionally self-conscious sort of career-minded person. Even his, even his relationship with Carl Jung was to an extent a sort of opportunistic way to present his ideas to Gentiles.

society by having them come through the mouth of a Gentile speaker. So I guess maybe it's not a stretch to argue that he self-censored out of a frustration with the lack of positive reception. But the common explanation, going all the way back to Stefan Malian, who did a video about this like 10 or 15 years ago, that the reason he pivoted from the seduction theory to this sort of, if you want to say, victim-blaming account of mental illness was basically because he had been threatened by his peers in the discipline. So I guess that's up for debate. Misan takes other factors into account.

He believes that Freud was influenced by the wacky or what the hell is that word? Oter Heinrich. Nollogist. William Flaise. unhappy inventor of the nasal reflex neuroses, with whom Freud had developed a very peculiar emotional bond. Incidentally, Fleiss's son would later write on sexual abuse and hint of his own abuse by his father.

Misan is the editor of the unexigated version of Freud's letters to Flyce. Freud destroyed Freud destroyed, but failed to have his own letters destroyed, which provide unique information on the way Freud elaborated his theories. Yet at the end of the fascinating investigation, Massan admits that the full explanation for Freud's sudden conversion alludes him. Additional insight has been supplied by two books published almost simultaneously. 1979, one in French and one in German.

Both translated in English in 1982. Marie Balmari, Freud and the Hidden Faults of the Father, and Marianne Crowle, Freud and his father. Both draw extensively from Freud's letters to Fleiss, which document how Freud was led to his theoretical about face by his introspective self-analysis. Valmarian Kroll point out that Freud undertook this self-analysis just after the death of his father Jacob. On November 2, 1896, 10 days after his father's death, Freud writes a flice about a dream he had the night before his funeral in which appeared a sign saying, you are requested to close the eyes,

which he interpreted as referring to one's duty to the dead. yet on February 11th, 1896, after mentioning that forced oral sex on children can result in neurotic symptoms, he adds, ultimately my own father was one of those perverts and is responsible for the hysteria of my brother, all of whose symptoms are identifications, and those of several younger sisters. The frequency of this circumstance often makes me wonder. The following summer, he went through a depressive episode and wrote on July 7th, I still do not know what has been happening to me. Something from the deepest depths of my own neurosis set itself against any advance in the

understanding of the neuroses, and you have somehow been involved in it. Soon after, September 21st, he announced to his friend, I want to confide in you immediately the great secret that has been slowly dawning on me in the last few months. I no longer believe in my neurotica, his seduction theory. He gave his one explanation, the surprise that in all cases the father not excluding my known, had to be accused of being perverse. In the next letter, October 3rd, he wrote confidently that in the case of his own neuroses, the old man plays no active part. Finally, October 15th, he

referred to the Oedipus story, quoting, a single idea of general value dawned on me. I have found in my own case, too, the phenomenon of being in love with my mother and jealous of my father, and I now consider it a universal event in early childhood. Balmari and Krull independently built a strong case that Freud backed off from a theory which tarnished the ideal image of the father he was grieving. After his father's death, Freud felt constrained by a mandate that he was unable to resist, and hence, dutiful son that he was, took the guilt upon his own shoulders with help of his Oedipus theory. Balmari and Krull bring in the equation a recent biographical discovery of Jacob Freud's less than perfect behavior, the forgotten second wife named Rebecca, who mysteriously disappears, possibly by suicide, at the time of Jacob's marriage with his third wife, the beautiful Amelia Nathanson,

half his age and already pregnant of Sigmund, a fact Jacob tried to conceal by falsifying Sigmund's date of birth. In light of post-Froidian developments in transgenerational depth psychology, it is possible that Freud had from an early age an intuitive sense of a hidden fault of the father linked to his own identity, which may have combined with memories of his father's sexual abuse on himself and his brothers and sisters. During his self-analysis at the age of 40, the whole thing came knocking at the door of his consciousness, but he finally surrenders to the self-conscious imperative to close the eyes, to cover up the menacing truth of his father's faults. Freud invents a the Oedipus complex,

charging children themselves as polymorphous perversion. Discover five-star luxury at Trump Dunebeg. Unwind in our luxurious spa. Savour sumptuous farm-fresh dining. Relax in our exquisite accommodations. Step outside and be captivated by the wild Atlantic surrounds. Your five-star getaway, where every detail is designed with you in mind. Give the gift of a unique experience this Christmas with vouchers from Trump-Dunbeg.

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From home essentials to seasonal must-habs, when the doors open, the deals go fast. Come see for yourself. The Lidl Newbridge Warehouse Sale, 28th to 30th of November. Lidl, more to value. Air Grid, operator of Ireland's electricity, grid is powering up the Northwest. We're planning to upgrade the electricity grid in your area

and your input and local knowledge are vital in shaping these plans. Our consultation closes on the 25th of November. Have your say online or in person. So together we can create a more reliable, sustainable electricity supply for your community. Find out more at airgrid.i.4 slash northwest. While Mary points out that in his personal identification with his hero Oedipus, who solved the riddle of the sphinx, Freud truncated the myth. According to Greek tragedians, Etypice's father, Laos, was cursed by the gods for seducing a young teenage boy and leading to his suicide. Then, frightened by the oracle's prophecy that he would be killed by his own son if he conceived one, Laos had his newborn son abandoned in the forest, ankles pierced by the middle with iron spikes, Euripides, the Phoenician maidens. Thus, in the complete myth,

Oedipus's predestination to kill his father and marry his mother is not determined by his own impulses, but by the faults of his own father. For Balmary, Freud's ignorance of this part of the myth reveals and symbolizes his own blind spot, his failure to discover the secret guilt of the father, both of his own father, and by consequence, the fathers of his neurotic and hysterical patience. Got anything there? No, no. No, I'm just following them more. Just keep going. All right.

Here we go. Part four. The dark emotional powers of Jewishness. Neither Masan nor Balmari deal with the Jewish aspect of this issue. Marion Kroll hints that the father's mandates the close the eyes was a question of filial piety on which ultimately the entire Jewish tradition is based. But although Jewish herself, she does not insist on that aspect. For an interesting reflection on the Jewish hidden background of the Oedipus Complex,

we can turn to the very stimulating book of John Murray Cuddehy, the ordeal of civility. The author points out that Freud had been fascinated by Sophocles' play Oedipus Rex from his adolescence. When he saw it played in 1885, it made again a deep and mysterious impression on him. Twelve years later, he wrote to Flaise that he found, with his new theory of universal repressed wishes of incest and parasite, the explanation for the gripping power of Oedipus Rex. In other words, comments Cuddehy, Freud proposes a theory to explain the play's power over him and to make intelligible why he should identify so deeply with its hero, Oedipus. it is in the course of that effort that the core of the theory of psychoanalysis is born.

But then Cudah he suggests that Freud failed to see the real origin of his fascination with Oedipus Rex. What had resonated deeply in him from the time he first read Oedipus Rex was not so much as a general plot of the play, the hero killing his father and marrying his mother, as a circumstances in which Oedipus killed his father, coming down a narrow road. Oedipus was rudely ordered to step aside by the herald of the king, then was struck on the head by the king himself. In rage, Oedipus slew the king, his herald and the rest of his retinue except one. This story, not acted but narrated in the play, bears an uncanny resemblance with another story that had made a lasting impression on Freud a few years earlier, as he explained in the interpretation of dreams.

This is a story of a father, this is a story that his father, a Stettel Jew from Morovi, where Sigmund was born, Moravia, where Sigmund was born, had told him when he was 10 or 12 years old. Quoting, To show how much better things were now than they had been in his days. When I was a young man, he said, I went for a walk one Saturday in the streets of your birthplace.

I was well-dressed and had a new cap on my head. A Christian came up to me and with a single blow, knocked off my cap into the mud and shouted, Jew, get off the pavement. And what did you do? asked. I went into the roadway and picked up my cap, was his quiet reply. That struck me as unheroic conduct on the part of the big, strong man who was holding a little boy by the hand. I contrasted this situation with another which befitted my feelings better, the scene in which

Hannibal's father, Hamilcar Barka, made his boy swear before the household altered to take vengeance on the Romans. Ever since that time, Hannibal has had a place in my fantasies. Freud cut a argues, had experienced shame of his father, and to be ashamed of a father is a kind of moral parasite. Quoting, Freud presumably experienced not only this rage and shame, but guilt about the rage and shame. He quickly censored these unacceptable feelings, unacceptable to a dutiful son, ostensibly proud of his father, he repressed them. Years later, he encounters Sophocles' tragedy, and it lays a spell on him. Still later, after his father's death, he rationalized the spell with a universal theory that discharged him from further inquiry into his own family's

story. But the ID fix, which that Oedipus was to become for Freud, Cuddehy maintains, hinges on a small detail, small but structurally indispensable of the action of the story, that Freud never mentions in all the countless times he retells the legend, a social insult, a discourtesy on the road, stemming from someone in a position of social superiority. King Leus to the unknown wayfarer, Oedipus, just as a Christian in Freiburg, who forced Jacob Freud into the gutter. According to Cuddae, the supposedly universal Oedipus complex that Freud thought he discovered was in reality the veil of characteristically Jewish complex of his time. Again, I was just going to say, because in his book, Totem and Tavu, Freud is

basically trying to, again, create like an original scene for how societies sort of organize themselves. And the basic idea is this idea, the myth of the primal hoard, which, to put it really, really simplistically, is, it describes the symbolic murder of the father by the sons.

And I'm just, I'd never looked at the, because it's been like many, many, many years since I read some of these books. Certainly before I ever took on like this kind of framework to think about them, I'm sitting here just wondering now what the implications of his anthropological explanation would be, you know, in the context of this Jewish persecution, the weakness of his own father, the way his own parental sort of, by that way, the ID Fixi just means fetish. So the way his own sort of fetishized parental relations are informing his theorizing. I'm going to mull that one a little bit more, but yeah, you can continue.

Even if we judge that, I already read that one, or did I? I don't think he did. Okay. Even if we, I'm sorry? No, that's, yeah, even if we judge it, that's correct. Yeah, even if we judge that thesis overstrained, it is questionable how the fantasies, with pH, of avenging and killing the father could merge. We can appreciate how Cudahey draws attention to the fact that Freud's father, the father whom he felt compelled to exculpate, but toward whom he nevertheless experienced a murder wish, was a Jewish father recently immigrated from Yiddish land into the heart of European civilization. Freud's disciple and first biographer Ernest Jones remarks that Freud felt himself to be Jewish to the core and evidently it meant a great deal to him.

Books dealing specifically with Freud's Jewishness such as Moysha Gracer dual allegiance, Freud as a modern Jew, Sunny Press 1994, can rely on several statements made by Freud himself, either in private correspondence or in Jewish environment. In the preface for the Hebrew translation of Totem and Taboo, for example, asking himself rhetorically, what is Jewish in his work? Freud answered a very great deal and probably its very essence. In a speech prepared for delivery at the B'nai-Breath Lodge in Vienna in 1926, Freud explained his motivation for joining 30 years earlier in 1897. Quoting, Whenever I have experienced feelings of national exultation,

I have tried to suppress them as disastrous and unfair, are frightened by the warning example of those nations among which we Jews live. But there remained enough to make the attraction of Judaism and the Jews irresistible. Many dark emotional powers, all the stronger, the less they could be expressed in words, as well as the clear consciousness of an inner identity, the familiarity of the same psychological structure. So I became one of you. The statement is an excellent excellent.

I was just going to say that sounds very much like the ordeal of civility hypothesis right there that trying to become stepping out of the scheddle, stepping out of their sort of tight-knit, borderline, incestuous little world, and suddenly they're confronted with, you know, the technological modernity of European society. I don't know if this is Cudahy's argument, because I've actually never read the ordeal of civility, but that could, if we wanted to take a more cynical approach to explaining why he has gone through these changes in his psychological theory, I mean, it could be that he wanted to, in the same way he wanted to absolve his father, he also wanted to absolve his people of

their own dysfunction, their ugliness, the violence that their community sort of harbors that in bringing Jewish society to Gentile society, he wanted to sort of make their dysfunction like not a particular dysfunction? I mean, I don't know. Would we say that his theorizing, the universalizing of his theory is a way to whitewash particularly Jewish dysfunction? Is it a way to help interruption? it a way to help integrate Jews into Gentile society by saying, well, all of this expressly

Jewish dysfunction is actually sort of a universal human tendency? I don't know, but that sentence, so I became one of you, is very telling to me. Ready for huge savings? We'll mark your calendars from November 28 to 30th because the Liddle Newbridge Warehouse sale is back. We're talking thousands of your favourite Liddle items all reduced to clear. From home essentials to seasonal must-habs, when the doors open, the deals go fast. Come see for yourself.

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at the Guinness Storehouse. Book now at giddlestorhouse.com. Get the facts be drinkaware, visit drinkaware.com. Well, what I think is interesting here is that he says that he joined the B'nai Brith in 1897, which is, I believe they say, see,

see, he was father died. I believe it says that earlier in the article. So it seems like if he's joining the Benet Brith at that point, he's embracing his Judaism as his father is passing. And I don't know what. His dad dies on November 2nd, 1896, or 10 days before that. And then the next year he joins the Benet Brith, which is, you know, I assume to.

be around other Jews or even to find a replace his father in some way by finding somebody who, you know, in a leadership role in Judaism. I don't know. Just theorizing. The statement is an excellent illustration of what Cudahee calls the ordeal of civility. The struggle of every Jew who wishes to assimilate yet feels unable to overcome the dark emotional powers of his ancestral Jewishness. with its implicit imperative not to assimilate. Jewishness has much to do with what Ivan Bosemenegi calls those invisible loyalties that combine a person to his ancestors by an irresistible system of values, obligations, and debts.

The question is to what extent Freud's psychoanalytical theory is the result of Freud's surrender to those dark emotional powers. We must take Freud seriously when he tells us. us in the interpretation of dreams that his own Jewishness took the form of an identification with Hannibal and the fantasy of taking vengeance on the Romans. He went on to say, quoting, I myself had walked in Hannibal's footsteps. Hannibal, with whom I had achieved this point of similarity,

had been my favorite hero during my years at the gymnasium. Moreover, when I finally came to realize the consequences of belonging to an alien race and was forced by the anti-Semitic feeling among my classmates to take a definite stand, the figure of the Semitic commander assumed still greater proportions in my imagination. Hannibal and Rome symbolized in my youthful lives to struggle between the tenacity of the Jews and the organization of the Catholic Church. The significance for our emotional life, which the anti-Semitic movement has since assumed, helped to fix the thoughts and impressions of those early days.

Thus, the desire to go to Rome has in my dream life, become the mask and symbol for a number of warmly cherished wishes, for whose realization one had to work with the tenacity and single-mindedness of the Punic General, though their fulfillment at times seemed as remote as Hannibal's lifelong wish to enter Rome. The significance of this public confession printed in 1890 for all the world to read cannot be overstated. Here Freud names as a driving force for his life the fantasy of entering Rome, the Christian world, and destroying it to avenge the Phoenicians, the Jews. If Freud was deeply influenced by his Jewish background, so were the other founding members of the psychoanalytical movement.

Dennis Klein writes in Jewish origins of the psychoanalytical movement, quoting, from its beginning in 1902 to 1906, all 17 members were Jewish. The full significance of this number lies again in the way they viewed themselves. For the analysts were aware of their Jewishness and frequently maintain the sense of Jewish purpose and solidarity. This feeling of positive Jewish pride formed the matrix of the movement in the psychoanalytical circle. As a spur to renewed independence, it tightened the bond among the members

and powered their self-image of a redemptive elite. The exception is Carl Jung, who Freud named president of the International Psychoanalytic Association in 1910, precisely does to deflect the reproach that psychoanalysis was a Jewish science. Interestingly, Young is the only member who never subscribed to Freud's theory of infantile sexuality. In response to a letter by Carl Abraham, who complained that Jung seems to be reverting to his former spiritualistic inclinations, Freud explained, it is really easier for you than it is for Jung to follow my ideas. For, you stand nearer to my intellectual constitution because of racial kinship, Freud asked Abraham not to antagonize Jung because it was only,

by his appearance on the scene, the psychoanalysis escaped the danger of becoming a Jewish national affair. In contrast to Jung, Abraham was the most zealate supporter of Freud's theory of infantile sexuality. In the history of the psychoanalytical movement 1919, Freud wrote that the last word in the question of traumatic ideology was later unsaid by Abraham, when he drew attention to the fact that just the peculiar nature of a child's sexual constitution enables it to provoke sex. experiences of a peculiar kind, that is to say traumas, self-inflicted traumas, so to speak. Freud was referring to a 19017 paper by Abraham, the experiencing of sexual trauma as a form of sexual activity. It is perhaps significant that Abraham, son of an Orthodox rabbi, was also the most ethnocentric of Freud's disciples. He wrote in 1913 an essay on neurotic exogamy,

diagnosing Jewish men who say they could never marry a Jewess with a neurosis resulting from disappointed incestuous love. I was wondered why. Yeah, not to interrupt too much. I always wondered why. I mean, because that basically Jung's rejection of the seduction theory, really his rejection of Freud's sort of like, if you want to say, fixation on childhood. sexuality was the wedge that drove them apart and the further that as the as that that sort of disagreement became more pronounced than Freud started to more aggressively attack Carl Jung privately and publicly even taking out full page of newspaper ads saying that he was

basically undermining him in his career. I've always wondered why you Young didn't take up that explanation of Freud's. And I just wonder if that speaks to like a fundamentally different sort of, I don't know, if you want to say just cultural hygiene between Gentiles and Jews, that it's like less credulous to like a Gentile of well upbringing to believe that there's rampant sexual violence going on. I don't know. Jung was famously sort of

had his own sexual hang-ups or maybe not hang-ups per se, but we'll put it this way. He brought pleasure into his private practice quite a bit. In fact,

Freud traumatized him for romancing his patience. And Carl Jung would even, like, when he was giving speaking, engaging, He would travel with his wife and his family and his mistress. So he had his own sort of sexual, I guess if you want to say sexual identity related issues, but it was never clear to me why he took such a conflict with Freud on that point. I mean, I don't know.

Just wondering out loud. Well, here's a question for you. And I don't know if you know this or not. You know, basically the beginning of this and through the beginning, it seems to imply that there may have been a problem with parents, fathers, molesting their children in the Jewish community, and that it still happens through today. Back then, do you know how, do you know how, was that just common? was that just something that was you know was done by more than just

Jews there were a lot there were a lot of cultures that engaged in that I certainly couldn't point to like empirical proof of that I mean I think it's probably not just a problem in like the Jewish community

but I mean the type of dysfunction that Carl Jung I mean there was not a lack of sort of friction between him and his father, but it was of an entirely different nature. Jung's father, I think, was, I don't remember, I don't think he killed himself, but he was sort of like a faith, he was a pastor, but he also had his own sort of personality conflicts. Yeah, I don't think I have an answer to that question. I don't think it's a strictly Jewish phenomenon. I think what is unique to the Jewish community and clearly has been for a long time

is, like, circumcision is effectively part of their tradition and has been for a very long time. And do we have to get specific into a kind of, you know, overly narrow idea that sexual violence, I mean, to me, circumcision is a kind of sexual violence. The rabbi cleaning the, the the aftermath of that with his mouth is basically a violation whether we want to talk in more overt terms or in a sort of to borrow a Freudian word a sort of sublimated religious excuse for engaging in the same kind of territorial behavior it's no matter what way you want to look at it there's something intrinsic to their community that that produces that sort of dysfunction but I mean, I don't think it's, if we just wanted to talk about the problem of incest more generally or like familial sexual violence more generally, I think it's out there.

What's it? What's kind of, I did my own show on my substack, EBL, on the work of George Batai recently. And one of the questions that we had sort of raised, George Patai, was a friend. French, well, he was a seminary student, and then he became sort of a, sort of your stereotypical kind of French pervert philosopher. And he carried on this tradition that you see a lot during Freud's time and after, where there's this extreme preoccupation with incest as a sort of foundational, anthropological, psychological question to be answered about. not human nature. And some of the most obvious examples of intellectuals who broached that question

were Freud, but also Levi Strauss, who was also Jewish. And there were a number of Jewish intellectuals at that time who, in their social theorizing were wondering about the foundational role incest plays what it tells us about human nature. They weren't all Jews who did that. George Battai was not Jewish, but he was also very heavily influenced by Levi Strauss. And that to me is like sort of an indication that there's that there's an overrepresentation of this problem in that community. But I don't think by any stretch of the imagination, they were the only ones to uniquely deal with that. Airgrid, operator of Ireland's electricity grid is powering up the northwest. We're planning to upgrade the electricity grid in your area and your input and local knowledge are vital in shaping these plans.

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Book now at giddlestorhouse.com. Get the facts be drinkaware, visit drinkaware.com. Okay. New section. Denial projection inversion. I suggest if Freud's abandoned of the seduction theory and its cover-up by the Oedipus complex were motivated half-unconsciously,

at least by Freud's loyalty, not only to his father, but to his Jewish community. In the 1890s, Freud's clientele was drawn exclusively from the Jewish middle class. Imagine if Freud's seduction theory had earned him the recognition he craved for, although he disguised the identity of his patients and his case studies, it would not have been long before his work was attacked, not just as Jewish science, as evidence of the depravity of Jewish moors. However, I don't think Freud's reasoned consciousness is, I don't think Freud reasoned consciously in this manner. As he was turning a blind eye in the incestuous sexuality of his patient's family, his blindness was not fake, but psychologically

constrained. It is the blindness that characterizes Jewishness. At the core, Jewishness is the conviction deeply internalized from the earliest age of the superiority of Jews over non-Jews. Chosenness. Anything contradicting the superiority creates a cognitive dissonance which is overcome by denial. Denial means projection. To protect the dirty secret of child abuse in Jewish families, including his own, Freud projected an imaginary repressed infantile perversion on all mankind. projection in turn means inversion. Freud's close disciple Otto Rank claimed that Jews had a more primitive

and therefore more healthy sexuality than Gentiles. Freudians and Freudo Marxists have systematically denounced Christian civilization as suffering from sexual repression. According to Wilhelm Reich, anti-Semitism is itself a symptom of sexual frustration and could be cured by sexual liberation, the mass psychology of fascism 1934. an improvement from Leo Pinsker's theory that Judeophobia was a hereditary and incurable disease transmitted for 2,000 years. In order to understand the psychological background of the Rikian messian messianic mission to cure the Christian West, and in order to see more clearly the projective nature of the psychoanalytical theory of repression, it is helpful to know that the personal story of Wilhelm Reich, which reads as a caricature of Freud,

At 10 years old, when he realized that his mother was having an affair with his tutor, the young Wilhelm thought of blackmailing his mother into having sex with him. Eventually, he confided in his father about his mother's adultery. In 1910, after a period of beatings from his father, his mother committed suicide, in which Reich blamed himself. One of the most puzzling aspects of Jewish relationship with their host nations is its ambivalence, pattern on biblical history. within Jewish thinking, saving the nations and destroying them are not two sides of the same coin, but one and the same, because what nations are supposed to be cured of is their very identity, their gods in biblical terms. According to Andrew Hines, author of Jews in the American Soul,

Jews have shaped American ideas about the mind and soul with the preoccupation to purge the evils they associated with Christian civilization. It really started with Freud. In September 1909, invited to give a series of lectures in New England, Freud jokingly asked his companion, Sandor Ferensi and Carl Jung, don't they know we're bringing them the plague? An extraordinary statement for a medical doctor pretending to have found a cure for neurosis and a prophetic one. Freudianism became a justification for a sexual liberation that can be seen in retrospect as a massive sexual abuse of the youth. So I don't want to rebut this too strongly. It's just worth pointing out that Reich was a critic of Freud. And that Reich, they met in 1919, Reich did try to get to some degree into Freud's inner circle,

have access to his clientele. And he took up some of Freud's theorizing, but certainly by the end of his career he was sort of an antagonist to Freud and I there's some I think there's I don't want to sound like I'm trying to do apologetics here because I'm not really a Freudian I think he's an interesting person in in you know intellectual history but there's there's sort of a difference between Freud and then Freudianism that followed after him and those were a lot of people who took up Freud as a kind of revolutionary figure, it took his ideas as a vehicle for like anti-Christian, anti-Gentile, anti-Western polemics.

I mean, as Laurent Grainot mentions earlier in the passage that you read, you know, a lot of the post-Marxist tradition was a blend of Freud and Marx. and it was taking up some of those ideas that really were compatible as a sort of radical communist polemic against the inherited tradition of Western society. But Reich in particular used this sort of freewheeling sexuality. as a foundation of his theorizing. It was a foundation of his polemic against Christian sexual morality. I don't know that I read into Freud that as much, although some of those quotes, I had not heard that about the plague before, so that's the first time I'm hearing that.

You're telling me for the first time. That is telling. And I think it's undeniable that he had a conscious self-concept as a Jewish man interfacing with Gentile society, but sometimes I feel that he gets tarred a little bit too much. Just a thought. Just for those who are watching, there's a picture here of Sigmund's grandson, Sir Clement Freud, claiming he is a British MP, pedophile, rapist, suspected murder of three-year-old girl. If you go to Wikipedia, all of these allegations were made after his death.

And I don't think anything could be proven, but two or three women gave very similar accounts. So just, I know people who are watching this are going to be like, hey, what's that? What's that? So all I can say is Clement Freud has a Wikipedia page, and I'm sure if you want to go down a rabbit hole. All right.

Part 6. B'nai Brith and the Road to Fame. By a stunning coincidence, Freud was initiated into the recently founded B'nai Bress in September 1897, precisely the time of his conversion to the dogma of infantile sexuality. Dennis Klein writes in Chapter 3 of his book, The Book, The Prefiguring of the Psychoanalytical Movement, Freud and the B'nai Brith that after the bitter disappointment of being denied professorship, Freud filled through the B'nai Brith the professional as well as the social vacuum in his life. He was a very active member attending almost every meeting during the first decade, his most productive years.

He recruited at least three members, and in 1901 was a founding father of a second lodge in Vienna, the Harmony Lodge. The same year, he gave a talk on goals and purposes of the B'nai-Breath Society. Freud often presented his work to the B'nai B'rith before publishing it. In this respect, writes Klein, the Viennese B'A Brith Lodge was a precursor of the movement of psychoanalysis. after his death in 1939, the B'nai-Brith of Vienna continued relentlessly, the support granted during his lifetime to the famous brother. To what extent were the B'nai-Brit-Masonic meetings influential in Freud's swing from the seduction theory to the Oedipus theory?

No one can say. However, we can hold as fairly certain that Freud's membership in the B'nai-Britz was influential as becoming one of the major intellectual stars and gurus of modernity. As a scientist, Freud was a failure, duped by his own unconscious and unrealistic confidence that he could solve the human enigma by self-analysis alone. He was also an imposter who, in his published case studies, invented cures when there was none, as investigations and as the real biographies of his patients have shown. True, he was sometimes insightful, but the hagiographic image of Freud as a discoverer of the unconscious

is totally unwarranted, as Henri Ellenberger has shown in his classic study the discovery of the unconscious. Quoting, throughout the 19th century, there existed a well-rounded system of dynamic psychiatry. The basic features of the first dynamic psychiatry were the use of hypnosis is an approach to the unconscious mind, the interest in certain specific conditions called magnetic diseases, the concept of a dual model of the mind with a conscious and an unconscious ego, the belief in the psychogenesis of many emotional and physical conditions and the use of specific psychotherapeutic procedures. The therapeutic channel was seen as being the rapport between hypnotist and patient.

The cultural impact of the first dynamic psychiatry was far greater than is generally believed. Airgrid, operator of Ireland's electricity grid is powering up the northwest. We're planning to upgrade the electricity grid in your area and your input and local knowledge are vital. in shaping these plans. Our consultation closes on the 25th of November. Have your say, online or in person. So together we can create a more reliable, sustainable electricity supply for your community. Find out more at airgrid.i. 4.n. Northwest.

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Find out more at airgrid.i.4.n. Northwest. It could easily be argued that in matters of psychology, every sensible thing that Freud said had been said before him and that almost everything he said hadn't been said before has been proven wrong. So why did Freud become famous? The long answer is that Freud benefited from the same kind of communication networking that produced many other Jewish intellectual, quote-unquote geniuses, and made French novelist André Gide comment in 1914 in his diary

about this tendency to constantly emphasize the Jew, this predisposition to recognizing in him talent, even genius. The shorter answers to the question above is, Benet Brith. I will not suggest that the Benet Brits supported Freud's Oedipus theory because they saw its potential for the moral corruption of the West. Nor do I suggest that the Benet, Brith, and Freud conspired to ruin Western civilization with a pestilential idea of infantile sexuality. But I do suggest that had Freud maintained his earlier conviction and the reality of the abuses suffered by the Jewish parents, he would not have received as much support. Probably none.

To clarify this point is it appropriate to recall a memorable demonstration of power by the B'nai Brith, which has an obvious relevance to Freud's intellectual biography. In 1913, the B'nai Bress created the Anti-Defamation League to save the life and reputation of Leo Frank, the wealthy young president of the Atlanta chapter of the B'nai Brith, who was convicted of the rape and murder of Mary Fagan, a 13-year-old girl working in his pencil factory. The evidence for Frank's guilt was overwhelming, but tremendous financial resources were deployed for his legal defense, including false testimonies, and an intense publicity was orchestrated in the news media, with the New York Times devoting enormous coverage to this case.

I quote from Ron Unz's article, quoting, For almost two years to nearly limitless funds deployed by Frank's supporters covered the cost of 13 separate appeals on the state and federal levels, including to the U.S. Supreme Court, while the national media was used to endlessly vilify Georgia's system of justice in the harshest possible terms. Naturally, this soon generated a local reaction, and during this period, outraged Georgians began denouncing the wealthy Jews who were spending such enormous sums to subvert the local criminal justice system. All appeals were ultimately rejected, and Frank's execution date for the rape and murder of the young girl finally drew near, but just days before he was scheduled to leave

office. Georgia's outgoing governor commuted Frank's sentence, provoking an enormous storm of popular protest, especially since he was legal partner of Frank's chief defense lawyer and obvious conflict of interest. A few weeks later, a group of Georgia citizens stormed Frank's prison farm abducting and hanging him, with Frank becoming the first and only Jew lynched in American history. Thanks to the mobilization of the Jewish power elite, as one man, Leo Frank had been turned from a convicted pedophile and child murder into a martyr of anti-Semitism. We don't know what Freud thought of this case, but there is an obvious resonance between his assault on truth and the B'nai Brits.

If young Mary Fagan had visited a Freudian psychoanalyst before her atrocious death and complained of her boss's sexual overtures, she probably would have been told about her own penis envy. Had she protested, she would have been told that her protest proved her sexual repression. Exactly as happened to Freud's patience, Dora, Ida Bada. Ida Bauer by her real name, an 18-year-old girl suffering from hysterical symptoms. I will say this. The KKK up until this point really had no...

The Jewish question wasn't really on their radar. This basically was a turn in their organization. And actually, at that point, their organization had weakened. and this kind of woke them up. So, yeah, we see what happens when Jewish power and money goes to protect their own people who've done something wrong or being accused of doing something wrong, how other people just go, wait a minute, you know, let's start asking some questions about this. All right, part seven, the Isaac.

complex. The son's repressed wish to murder his father is perhaps Freud's most fertile intuition. The problem is with Freud's abuse of generalization. Only the neurotic son of a destructive and manipulative father has a repressed wish to kill the father. Freud discovered this impulse in himself and confounding his own self-analysis for a scientific quest of universal laws, he projected it on all mankind. But the fact that Freud's Jewish disciples all discovered the same impulse and that Freudianism became so widely accepted by Jews, suggests that Freud's generalization was not without merit.

It only suffered from the tendency of Jewish intellectuals to project Jewish issues on all mankind. The child's repress wish to kill his father is not universally human, but may be characteristically Jewish. For the Jewish father is the guardian of Jewishness

and the representative of the Jewish God, and every Jew aspires in the depth of his soul, to free himself from Yahweh, the archetypal abusive and castrating father. As Philip Brought's character, Smilesberger, says in Operation Shylock, to appeal to a crazy violent father, and for 3,000 years, that is what is to be a crazy Jew. And so the secret wish to murder the Jewish father is also a secret wish for the death of the Jewish god.

It is therefore identical with the so-called Jewish self-patred that Theodore Lessing saw as affecting every Jew without exception. There is not a single man of Jewish blood in whom cannot be detected, at least the beginning of Jewish self-hatred. This also begs the, or makes me wonder, again, like thinking of his, his book, uh, from Moses to monotheism. If, if we're taking this point of view that Laurent is, is putting forth here, I mean, maybe there's a vested interest in Freud wanting to, to complicate or problematize the, the Jewish view of themselves as,

being the first and only authentic monotheistic people. I mean, I do think in that book he talked about Yahweh as being a volcanic god. I mean, these are sort of things that like contemporary, comparative religious scholars sort of look at, certainly is something anti-Semites look at and say, hmm, this is a particularistic god with a specific origin that reflects a aspect of the Jewish psyche. and maybe it's not, you know, the one true loving God of the Bible, blah, blah, blah. I mean, it's certainly interesting to turn the psychoanalysis back on the psychoanalyst. That's always a fun game to play. We're almost done here, so I guess we're going to finish this up.

All righty. By choosing a Greek myth as a metaphor for his theory, Freud was projecting on Gentiles a Jewish problem. Had he recognized the Jewish overtone of the complex, he might, might have called it the Isaac complex, since Isaac is the son that Abraham was willing to slaughter. The expression Isaac complex has actually been used by French heterodox psychoanalyst, Jean-Pierre Fresco, who defines it as the overall consequences of the son's psyche of a father perceived as psychologically menacing, destroying, or murderous. Fresco calls such a father Abramac.

He draws his insight from a reading of Franz Kafka's auto. autobiographical and posthumously published letter to the father, in which Kafka describes the devastating effect on his personality of a father whose means of education were abuse, threats, irony, spiteful laughter, and oddly enough, self-pity. Kafka also wrote to his father, My writing was all about you. All I did there, after all, was to be moan what I could not be moan upon your breast. Kafka's major novels refer autobiographically to his relationship with his father and its deleterious psychic consequences. The metamorphosis tells of Gregor Sams' transformation into a repulsive insect chased and killed by his father, whose incestuous violence is suggested in the scene where the father attacks his son from behind with a cane,

tapping his feet and pushing out sibilants like a wild man. After the death of Gregor appears his sister Greta, his double in the other, sex, the homosexualized son. In the verdict, George, anagram of Gregor, has just become engaged with Frida Brandenfeld, same initials as Felice Bauer, the woman who Kafka had just started dating, and announces it to his father. The father opposes a terrible prohibition to this project of marriage, accompanied by extreme narcissistic violence. The paternal prohibition of emancipation through marriage is linked to an incestuous domination that becomes clear when George submissive. submissively proposes to the father to exchange beds.

Fresco also finds a psychic trace of the father in Kafka's novel, The Trial, whose narrator Joseph Kay was arrested without knowing who slandered him, nor who will judge him. According to Fresco, this incomprehensible and omnipotent slanderer accuser, is the palimpsist of an archaic abrahamic father, unconsciously interjected as an archaic and sadistic super ego and turned into an inner prosecutor. I find it significant that Kafka, by his own omission, drew his inspiration from his experience as a son of a psychopathic father, while his Jewish literary critics consider him quintessentially Jewish. By common consent, said Harold Bloom, Kafka is not only the strongest modern Jewish writer, but the Jewish writer.

hence Israel's long, decade-long legal battle to secure his autographed manuscripts as national treasure. Who is right of Kafka and his critics? Does his genius come from being Jewish or from having a psychopathic father? Obviously, it is impossible to distinguish the two factors because the psychopathic father happens to be Jewish. He is, in Fresco's terms, the typical Abramic father. But are not all Jewish fathers Abramic in the measures of their Jewishness? is not the Jewish God a psychopathic father and the psychopathic father of a Jewish God? Kafka perceived his sadistic father as a cruel divinity whose laws were totally arbitrary and yet unquestionable,

just like the Jewish God. For me as a child, everything you called out to me was positively a heavenly commandment, he wrote in his letter to the father. From your armchair, you ruled the world, your opinion was correct, every other was mad, wild, masuga, not normal. Your self-confidence in deed was so great that you had no need to be consistent at all and yet never ceased to be right. Quoting, hence the world was for me divided into three parts, one in which I, the slave, lived under laws that had been invented only for me in which I could, I did not know why, never completely comply with. Then a second world, which is infinitely remote from mine, in which you lived, concerned with government with the issuing of orders and the annoyance about

their not being obeyed, and finally a third world which everybody else lived happily and free from orders and from having to obey. I was continually in disgrace. Either I obeyed your orders, and that was a disgrace for they applied, after all, only to me, or I was defiant, and this was a disgrace too, for how could I presume to defy you? And I could not obey because I did not, for instance, have your strength, your appetite, your skill. Although you expected it of me as a matter of course, this was the greatest disgrace of all. I mean, this is, I was, as I was reading this section right here, the quoted section, I was just thinking of E. Michael Jones, a Jewish revolutionary spirit, where I mean, he's just

basically, he's revolting against everything around him. And all he wants to do is just be, it seems like just be a solo man, where, the only person he has to answer to is himself. I don't know. Employers, did you know, you can now reward you and your staff with up to 1,500 euro and gift cards annually, completely tax-free, and even better.

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Yeah, that sort of radical individualistic streak does seem to be kind of characteristically Jewish. Yeah, and it's been pushed upon us, upon this culture, upon America, and what used to be the West for 100 years now. it's a you know it's seen as a virtue and if you if you go against that individualism you're a communist which is ironic considering where both of those ideas came from right so yeah all right part eight and this is the last part um the trauma of eight days circumcision after all the abrahamic father is the executioner of the commandment given to abraham

As soon as he is eight days old, every one of your males, generation after generation, must be circumcised. Had Freud preserved his original insight into the psychological damage of sexual abuse on children, he might have eventually reflected on the impact of neonatal circumcision. But he has been rather discreet on the subject, though he didn't have his own sons circumcised. He broaches in his later books, but only in the context of anthropological speculations. In new introductory lectures on psychoanalysis, he speculated that during the human family's primeval period, castration used to be carried out by a jealous and cruel father upon growing boys, and the circumcision, which so frequently plays a part in puberty, writes among primitive people,

is a clearly recognizable relic of it. Freud went further in Moses and monotheism. Circumcision is the symbolic substitute of castration, a punishment which the primeval father dealt his sons long ago out of an awfulness of his power, and whosoever accepted this symbol showed by so doing that he was ready to submit to his father's will, although it was at the cost of a painful sacrifice. Interestingly, Freud originally got that idea from Sandor Ferensi, who had written an article that greatly impressed Freud, that circumcision is a means of inspiring terror, a symbol of castration by the father. But we note that in the above quotations, Freud isn't referring to Jewish circumcision of eight-day children only to circumcision of adolescent boys.

Given the Jewish undercurrent of Freud's intellectual biography, it is reasonable to assume that his inability to deal with the issue of Jewish neonatal circumcision is connected to his refusal to face the devastating reality of child abuse. Isn't the first abuse suffered by every Jewish male that part of his parents and kin's circumcision on the eighth day? It physically impresses on every Jew and on all Jews collectively the traumatic domination of Yahweh and his covenant. The psychological impact of neonatal circumcision performed without anesthesia and causing unbearable pain has been studied by Professor Ronald Goldman, author of Circumcision, The Hidden Trauma. His research shows a disturbance in the mother-child bonding process after the ritual. Testimonies from mothers who observe circumcision show that the mother's guilt is also part of the equation. Here is one from Elizabeth Pickard Ginsburg.

I don't feel I can recover from it. We had this beautiful baby boy in seven beautiful days and this beautiful rhythm starting, and it was like something had been shattered. When he was first born, there was a tie with my young one, my newborn. And when the circumcision happened, in order to allow it, I had to cut off the bond. I had to cut off my natural instincts,

and in doing so, I cut off a lot of feelings towards Jesse. I cut it off to repress the pain and to repress the natural instinct to stop. the circumcision. The unnatural incestuous wish that Freud and his Jewish male disciples discovered in their repressed unconscious could perhaps be explained as a result of the inhibition in mother-child bonding caused by the trauma of neonatal circumcision. A trauma cause at this age has little chance to ever be brought back into consciousness and be healed. More research is perhaps needed on the possible link between Jewish circumcision and the fact that, according to the

the 1906 Jewish Encyclopedia, that the Jews are more subject to diseases of the nervous system than the other races and peoples among which they dwell. Research done by sociologist Leo Stroll in 1962 show that the rate of neuroses and character disorders among Jews was about three times higher, three times as high among Catholics and Protestants. In the future of an illusion, Sigmund Freud describes religion, meaning essentially Christianity, as a universal obsession. neurosis, which has for believers the merit that their acceptance of the universal neuroses spares them the task of constructing a personal one. With a similar approach, Judaism can be described as a collective sociopathy. That does not mean that the Jews are sociopaths,

but rather that in proportion to the degree of their identification as Jews, they are victims of a sociopathic mindset patterned from the Tanakh, marked in their flesh impressed dramatically in their subconscious by circumcision and fuel by their elites with the paranoia of anti-Semitism. The difference between collective sociopathy and individual sociopathy is the same as between collective neurosis and individual neurosis according to Freud. Participation in a collective sociopathic mentality allows members of the community to channel sociopathic tendencies toward the outside of the community.

and to maintain inside a high degree of sociability. So I'm thinking, especially in the light of those last two sections, if you look at a lot of, if you look at some of the other, like, classic Freudian concepts, some of his defense mechanisms, even his tripartite model of human consciousness, the id, the ego, the super ego. It does, I mean, this is one of the reasons going through my education,

but also just reflecting on it throughout my life, I never really considered myself a Freudian was because I never felt, in my own experience as a thinking person, any identification with or recognition of some of these things that he treated as sort of paramount to the human experience.

So, you know, the idea of a super ego as this sort of crushing mental tyrant urging you into conformity, I mean, that sounds a lot more like how Lauren Goyanaut talks about the relationship that Jewish men, Jews in particular, feel towards Yahweh and the desire to overthrow the father to set themselves up as a sort of. authoritarian god of one type or another. I mean, that is what the superego is in his conception, and that's sort of what, you know, a certain, like, anti-Semitic reading of the god of the old Bible looks like. I don't know too many Gentiles my whole life who really necessarily had a problem with, like, I mean, there's an extent to which, you know,

nobody likes to be told what to do and at some point in life we're all like shaking our fist against the man or whatever but this sort of like deep-seated for lack of a better word pathological uh relationship with authority or conformity i mean most of the guy i mean i grew up middle class for the most part so most of the people i knew like never had a problem with conformity so long as the the nature of the authority was acceptable or justifiable. And you see a certain streak in like these more radical Jewish intellectuals where there literally is no standard that they will subject themselves to. And many Jewish philosophies are entirely based on this idea that I am my own measure.

And how dare you? This is almost like, is his name Dave Porte? from Barstool Sports. It's like he's like almost a good representation of this like, fuck you, there is literally no standard I will accept because that standard is external to myself. And that is so dysfunctional. And Lorenz says at the end, sociopathic,

I mean, you literally can't build a society. You can't build a community around a type of masculine psychology that simply categorically rejects any other responsibility to beyond itself. I have some other thoughts. I don't know if you want to respond to that. Airgrid, operator of Ireland's electricity grid, is powering up the Northwest. We're planning to upgrade the electricity grid in your area, and your input and local knowledge are vital in shaping these plans.

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is powering up the northwest. We're planning to upgrade the electricity grid in your area and your input and local knowledge are viable. and shaping these plans. Our consultation closes on the 25th of November. Have your say online or in person. So together we can create a more reliable, sustainable electricity supply for your community. Find out more at airgrid.i.4.4. Northwest.

No, keep going. So, I mean, the other thing that Freud is well known for putting forth are this sort of comprehensive list of defense mechanisms, some of which, like, frankly, like, never made sense to me. Part of the reason why I struggled to really embrace my career as a psychologist because it was like some of these are supposed to be foundational ideas, and it's like, I don't really see them reflected in other people. I don't really see them in myself. So, like, for example, reaction formation.

and sublimation. These are psychological defense mechanisms that actually make a lot more sense if you're assuming that it's a sort of group, outsider group strategy in a hostile society. So the idea of reaction formation is that you behave in a way that is the opposite of how you feel. or is the opposite of your natural inclination. And maybe if you are sort of like, maybe like Freud potentially was, where you just simply Bristol at the norms and the expectations that the society around you

expects you to conform to, that you have to go through this sort of tortured psychological transformation where you're taking your native sort of Again, if we want to invoke E. Michael Jones, if you have a sort of like radical transgressive impulse, but you necessarily have to function in a society that will not tolerate that. And I don't know about you. I didn't go around as a kid, like necessarily feeling like I had to flip everyone the bird and flip over every table and pissing everyone's Cheerios.

I mean, I had youthful vigor. I think every young man growing up has like a, a certain, like, desire to impress themselves upon the environment around them. But to the degree where you, like, are constantly, like, foaming at the mouth with, like, I can't be the way they want me to be. I refuse to do anything they want me to do. I hate them, and yet I've got to abide by them anyway. Like, reaction formation where you've got a, there's a fundamental dissonance between your

behaviors and your actual internal experience, that doesn't, I feel like you don't really see that. Some of the places you do see that are, frankly, like pathological work environments. You know, like you see them, really, you kind of only see them in this sort of post-Jewish privilege world where everything is sort of remade and reformed to conform to a sort of Jewish morality that, I mean, yeah, when I go to my, if I have my office job and I hate my DEI boss

and I have to smile at him even though I'm cursing under my breath like you don't, I mean, that's, that makes sense, but then, again, it's like the same framework. Like you are an outsider, you are sort of a marginalized person in this existing ecosystem

and you've got to find a way to, to, navigate it. Sublimation is another one, channeling unacceptable impulses into socially acceptable activities. I mean, doesn't that describe Tikon Olam? It's like, I got into this argument with this Jewish woman on Twitter the other day. She's like one of these, not to get all inside baseball, Twitter, micro communities on you and your audience, but she was part of this like Higalian eager old thing that was like a very minor social media thing a year ago. And she's an ethnically Jewish woman, but a devout Christian.

And over the course of this conversation, she's basically, you know, she's being provoked because she's, she put up this post where she said how much she hates German people and that she confused, considers them a inferior. people and she prays to God for forgiveness and she prays that the Germans pray to God for forgiveness too. It's like, okay, if you have these sort of tortured reactions to the world around you that you are trying to make acceptable to those around you, like, isn't that like, isn't that what Tikhon Olim was? Because she was basically saying, like, I'm a really good Christian because I want to bring about this Christian eschatology.

And isn't that really the same thing as Tickon Olam? Isn't there no difference between Christ coming back to Earth and also I'm going to destroy all your icons and overturn all of your world orders? It's like, actually, I think there is a fundamental difference between what the return of Christ means versus I'm literally going to destroy every representation of Gentile society that exists around you.

when you look at the history of Jewish intellectuals driving civil rights legislation or DEI or woke or whatever, what are they doing if not masking their sort of radical transgressive spirit via a masking it with this sort of like liberal Christian morality or this liberal, um, enlightenment value system. It's actually difficult to look at some of these Freudian ideas and not see them as dressed up vehicles for basically Jewish impulses. Well, it's, if you believe in, you know, the authoritarian personality, the book from 19409, 1950 commissioned by the American Jewish Committee, put out by a Adorno and the Frankfurt School, which basically lays out how to destroy Anglo society so that they'll never be fascism again. All of this makes sense, because if Jews are going to be safe

and no longer persecuted, you're either going to have to turn the population into, like, instill Jewish values, those Jewish values, you know, of basically chaos of rebellion against everything that historically Anglo-Europeans held dear, you're either going to have to do that, or you're going to have to figure out a way to sedate them, you know, with pornography and basically attack everything. and then, you know, in the end, if they start fighting back, then you make it, you make anti-Semitism illegal. You start, you know, persecuting people who are, you know, starting to ask a Jewish question. And, I mean, I think that's like the last hundred years is pretty much a picture of that, of Tikamalan,

basically destroying, seeking to destroy Western culture so that Jews can fit in, so that, that they can blend in. So basically now everybody is, everybody has, is carrying their, their ideals, but also, you know, they don't seem as the outsider anymore. Because that's been the problem, you know, that was the problem in Russia. The problem in Russia was it was like, you know, you had gigantic diaspora German, you know, in the, in the 17, 1800s, you had German populations in Ukraine and they were thriving and they you know the czars leadership loved them but then you had this other group that just stuck out like a sore thumb because they were so different than everyone else and whenever you tried to deal with them it was like no we have to remain different and then when

laws were changed and the schedel was broken the schedel system was broken up it was just this reaction of trying to push back against that, trying to keep your traditions, but also this group of people who are escaping from their traditions, and they're like, okay, now I can do anything I want. And in order for me to be able to do anything I want, I have to basically create a world where people can do anything they want. I mean, that's what it seems like to me.

That's, of all the reading I've done, you know, 200 years, together, Jews in the economic life by Sombart, Shah Hocs, Jewish history, Jewish religion, you Gentiles, Maurice Samuels. It just basically seems like the, it's like we were this people, we're these people who've always been on the outside. We are always going to be on the outside. So we have to create a society that looks like us so that we're no longer, you know, we're no longer persecuted, we're no longer seen as the outsider. And then you throw into the fact that they get their own country and they have nuclear weapons and then that's a whole different discussion.

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Visit optionscar.i.e. today. It's sort of like an impossible mission to set out upon, because as Laurent mentions towards the end of this essay, the sort of self-persecuting tendency within Jewish society. I mean, we're living now in the most Judeized version of the United States that has ever existed. And the sense of these people as being persecuted seems like it's more pronounced, certainly more pronounced than in my 40 years on this planet, my 25 years odd as a thinking adult aware of global dynamics.

I mean, they didn't have this same, oh my God, we're on the precipice of Hitler, too, attitude in the 1990s. They didn't have it in the 2000s. It only started to creep up in the 2010s now that we're halfway through this decade. Even with them. Because we have the internet and we have, cameras on our phones and information can be sent, you know, can be sent instantaneously. And their people are watching them basically incinerate populations.

Yeah. It's like, I mean, how is that not going? And then, you know, and that would be bad enough if it was just this country 6,000 miles away. But then you have people who are claiming this to be the same as those people over there that are doing it in your own country who are defending it and calling you evil and calling you an anti-Semite and basically saying that you you've given up your right to exist anymore if you criticize this if you say that it's evil if you say that how can you do this what is it inside

of you that allows you to do this and it's just information that's a thing that changed in the 1990s, you know, they could, they could go into Gaza or the West Bank and they could do what they did. And the world, the world only knew what the New York Times and what, you know, a couple, a couple cable news outlets and the local news told them. But now everybody can see it. And it's exposed, you know, and it's basically, it's like they're back in Russia. They're back in Russia where they're amongst people who, you know, it's like my, you know, my mother's family came. from is from Galicia. They're, you know, Hungarians and Polacks who were around them in Galicia. And like they came here in like 1910 and 1911. And, you know, I'm growing up and I'm like,

why is my grandmother? Well, yeah, that's my, I'm talking about my great-grandparents. And I'm thinking, why is my grandmother hate Jewish people so much? And it's like, oh. Yeah. Because they, because they lived in, they lived in, they lived in, basically what was pale settlement at the time. And they got to see the way that they acted. And they got to see how revolutionary they were. And they got to see them assassinate like public officials. And everyone knew who was doing it. And that's what's happening now. It was like back then they couldn't hide it because, you know, they were in one section and they stood out like a sore thumb. And now everyone can see what they're doing because we have the internet. And it's blasted everywhere.

And they start their own telegram channels and post videos of them doing it. Like the 72 Virgins channel, that was run by IDF by Unit 80200. And they were advertising what they were doing. So let the world know. And it's like, okay, okay. Yeah. Well, how do we, how are we supposed to deal with that? I mean, and if you ask questions, it's like, okay, why are you doing this?

Why are you saying that every time a baby dies, there was a terrorist hiding behind them? I mean, how do you, you can't rationalize, you know, I can't rationalize, you know, a terrorist in this country hiding under, you know, a building in downtown New York and dropping a bomb on that building to get to get one terrorist. I don't see how that could, I don't see how you can do that. but oh everybody in that building is evil what I mean

you talk about I mean this goes beyond gaslighting this goes to yeah holy fuck do you think do you think I'm I mean how fucking low I what do you think my IQ is I mean you think I'm fucking stupid

yeah I must not be as extremely online as I thought because I've never heard of this channel you mentioned. And now I'm looking at a Jerusalem post article about it. And holy Christ, that is, that's, that's, it's hard to. They were uploading their own fucking atrocities. Yeah. I can't imagine that that level of, of barbarism, which is funny because we're told that they are the outpost of Western democracy in the Middle East. And that's, barbarism that makes, you know, what they did to Gaddafi look like, you know, an elementary

school beatdown, you know, like you're in the backyard and you got roughed up behind the fucking slide or whatever. Like, that's like child's play compared to the stuff that's on there. Just to go back, the section or the excerpt you read about the woman expressing guilt over circumcising her son. I mean, again, it's just the persecution is coming from inside the house is really, I think, the punchline of this essay. Whatever we want to say about Freud's genuine intentions or his genuine malice or not. Maybe he was totally unconscious. Maybe there was no malice whatsoever. Maybe he just was a wacky guy with a weird sense of humor and would from time to time say really, you know, self-condeming things to his peers and whatever. Just the

nature of that community and they're, like you said, their need to separate themselves out from every other population. They do that through barbarism. They do that through terrorism. And, you know, the sort of tragedy, I say this, trying to be, you know, a little bit careful with my language here. I mean, the tragedy of it is that they are still human and that they obviously are tortured by these things they do to themselves, that they, like, on the one hand, they want to do it, and they seem to consciously understand the purpose of circumcising themselves, of doing the Brits, of doing all these things that they do, these ritualistic ways of marking their identity and cohering their community.

Like they understand the role that it functions and they seem to understand the brutality of it. But they nonetheless carry the toll of those consequences and then they're out in the world amongst us, you know? And that's what makes sort of these Freudian defense mechanisms kind of so significant because if you, you know, imagine yourself in the shoes of somebody who brutalized their infant son because it was part of their religion and part of their identity to do that, and they had been doing it for countless generations. And they know that it's brutalizing.

And the only way they can cope with it is to sort of become like this cold, distant tyrant to their own children. And then you're the child that grows up like that. You grow up basically cattle prod, you know, within seven days of being born. And it's worse than that. Go ahead. It's worse than that. Okay. So not only are you brought up that way, you're also brought up being told that everybody wants to kill you.

That historically, everybody has wanted to kill you. and you're told that you're God's chosen, that we are the special people. Now, I'm not going to pretend like I've read, you know, papers and books on narcissism. But to me, all of those things combined seem to create, like the greatest army of super narcissists that have ever walked the planet. Complex narcissists, too, because when you think about,

So just, I mean, to put a little bit of technical language on you, I mean, there are multiple kinds of narcissists. And there's, and it's interesting, I mean, on the one hand, you have like the categorical personality disorder of narcissism, but there's like grandiose narcissists, which is to say overt narcissist, that's like the kind of stereotype that we all have in our mind. of like the guy who gets out in front of the crowd to be the big man. You know, that's what we all tend to think of as narcissists. But then there's communal narcissists. There's antagonistic narcissists. There are malignant narcissists. Covert narcissists.

And it seems like in any given moment, an afflicted Jewish person can kind of like oscillate between all of them. They are the grandstanding moralizer or the grandstanding like I am a superhero. But then there's also like the like Jonathan Greenblatt type of shrinking back where anything you do, anything you say is an attack on me makes me feel small. It makes me feel like you're being punitive. The type of narcissists where, you know, like like the social worker or the community organizer or the social justice activist where they're masking their narcissism in this kind of grand almost Christ-like manner of being everything to everyone. I mean, they seem to like hit

every flavor of narcissism imaginable. And that almost, I mean, this is one of the things where if you want to get racist about your psychology, you have to take a step back and say like, Okay. Is narcissists a racial type before it's even a psychological type? And if it's a racial type, then how do you even categorize narcissism as a sort of general psychological tendency when it looks different from one group to the next? And even within one group, it looks different based on the context. Like when you sort of generalize narcissism to to like the whole of the human species, like the most common ones are like the timid, you know, I feel bad about myself and my narcissism is a is a cope versus the sort of like strong narcissistic type where it's a, it's a, it's a

word I'm looking for, sort of an intractable personality style that always shows up in every situation that they're in. It's like those are the most common types of narcissism narcissism that you see in the world. And maybe you could say that's a sort of general tendency speaking to whether people either have inflated sense of self-worth, deflated sense of self-worth. But Jews have this sort of like complex narcissism that is that, again, it defies generalizing to a, to the level of a universal human condition. Let's leave it there. Please promote.

You have books. You have, yes, please promote. Yeah, well, again, thanks for having me on. I love talking to you. I wish I had more to offer during the essay. I was just really wrapped up in getting through that with you. Definitely thought-provoking when we got to the end of it. But check me out on Antelopehill Publishing.com for my new book, Intolerant Interpretations.

Check out Imperium Press for my two previous books. American extremist and understanding conspiracy theories. On Substack, I haven't published anything in a while, and I might not for a while, because I'm busy doing a lot of shows like with you. J.Neil.substack.com, and on Twitter or X, still J.Neil. Thank you so much, Pete. It's a pleasure. Hope your audience enjoys. Appreciate it, Josh. Yeah, man. Thank you.