Sigmund Freud Anti-Christ Devil

Sigmund Freud
Psychology  Ideologies (poisonous)  Anti-Christ (Love)

”Freudian psychology was developed by the parasitic order to neutralize the incessant efforts of the host to throw off or dislodge the parasite.  Any move to dislodge the parasite is denounced as “reactionary”.  It is defined and outlawed as an act of aggression, hostility, and alienation.  In fact, the host is merely trying to survive by throwing off the parasite.  Another law of nature is that the parasite, not only by sucking off the life sustenance of the host, but also by altering its life cycle, will inevitably kill the host.  This process is called “the decline and fall of civilization”.  —[1984] The World Order Our Secret Ruler by Eustace Mullins

[Psychopath. Director of Tavistock Institute.  Called Freud Hilton.  He looks a miserable sod, rather like Pasteur.  His ‘therapy’ has yet to cure anyone.]

[2010] Freud’s Part in Our Satanic Possession by Henry Makow Ph.D


[2011] Freud on Coke by David Cohen

[2004] Sigmund Freud and the Jewish Mystical Tradition by David Bakan

Quotes by Freud
 “Sexual morality — as society in its extreme form, the American, defines it — is contemptible. I advocate an incomparably freer sexual life.”—Sigmund Freud

“If only Americans knew, we are bringing them the plague!” —Sigmund Freud

Sabbateans and the Golden Dawn

Anna Freud: Part 1 – ‘Her secret failure’

Freud’s phoney findings

Jewish Involvement in the Psychoanalytic Movement



“Sexual morality is contemptible. I advocate an incomparably freer sexual life….If only Americans knew, we are bringing them the plague!”   

Sanpaku eye

Culture of CritiqueThe Oedipal complex as scientific fraud by Kevin MacDonald

As in the case of several Jewish movements and political activities reviewed in Chapters 2 and 3 (see also SAID, Ch. 6), Freud took great pains to ensure that a gentile, Jung, would be the head of his psychoanalytic movement—a move that infuriated his Jewish colleagues in Vienna, but one that was clearly intended to deemphasize the very large overrepresentation of Jews in the movement during this period. To persuade his Jewish colleagues of the need for Jung to head the society, he argued, “Most of you are Jews, and therefore you are incompetent to win friends for the new teaching. Jews must be content with the modest role of preparing the ground. It is absolutely essential that I should form ties in the world of science” (in Gay 1988, 218). As Yerushalmi (1991, 41) notes, “To put it very crudely, Freud needed a goy, and not just any goy but one of genuine intellectual stature and influence.” Later, when the movement was reconstituted after World War I, another gentile, the sycophantic and submissive Ernest Jones, became president of the International Psychoanalytic Association.

The cure for the aggression characteristic of anti-Semitism was therefore believed to lie in freeing gentiles from their sexual repressions. Although Freud himself eventually developed the idea of a death instinct to explain aggression, a consistent theme of the Freudian critique of Western culture, as exemplified for example by Norman O. Brown, Herbert Marcuse, and Wilhelm Reich, has been that the liberation of sexual repressions would lead to lowered aggression and usher in an era of universal love.
It is therefore of interest that when Jung and Alfred Adler were expelled from the movement for heresy, the issue that appears to have been most important to Freud was their rejection of the interrelated ideas of the sexual etiology of neurosis, the Oedipal complex, and childhood sexuality.

This belief in the curative powers of sexual freedom coincided with a leftist political agenda common to the vast majority of Jewish intellectuals of the period and reviewed throughout this book. This leftist political agenda proved to be a recurrent theme throughout the history of psychoanalysis. Support of radical and Marxist ideals was common among Freud’s early followers, and leftist attitudes were common in later years among psychoanalysts (Hale 1995, 31; Kurzweil 1989, 36, 46-47, 284; Torrey 1992, 33, 93ff, 122-123), as well as in Freudian inspired offshoots such as Erich Fromm, Wilhelm Reich (see below) and Alfred Adler. (Kurzweil [1989, 287] terms Adler the leader of “far left” psychoanalysis, noting that Adler wanted to immediately politicize teachers as radicals rather than wait for the perfection of psychoanalysis to do so.) The apex of the association between Marxism and psychoanalysis came in the 1920s in the Soviet Union, where all the top psychoanalysts were Bolsheviks, Trotsky supporters, and among the most powerful political figures in the country (see Chamberlain 1995). (Trotsky himself was an ardent enthusiast of psychoanalysis.) This group organized a government-sponsored State Psychoanalytical Institute and developed a program of “pedology” aimed at producing the “new Soviet man” on the basis of psychoanalytic principles applied to the education of children. The program, which encouraged sexual precocity in children, was put into practice in state-run schools.

Excerpts from Kevin MacDonald – Culture of Critique, pages 110-111
“Interestingly, although recent scholarship is unanimous that Freud had an intense Jewish identity, Freud took pains to conceal this identity from others because of a concern that his psychoanalytic movement would be viewed as a specifically Jewish movement and thus be the focus of anti-Semitism. Whereas his private correspondence is filled with a strong sense of Jewish ethnic identity, his public statements and writings exhibited a “generally guarded, distanced tone” (Yerushalmi 1991, 42), indicating an effort at deception. Freud also attempted to downplay in public the extent to which Judaism pervaded his family”

“Deception is also indicated by the evidence that Freud felt that one reason psychoanalysis needed highly visible gentiles was because he viewed psychoanalysis as subverting gentile culture. After publishing Little Hans in 1908, he wrote to Karl Abraham that the book would create an uproar: “German ideals threatened again! Our Aryan comrades are really completely indispensable to us, otherwise psychoanalysis would succumb to anti-Semitism” (in Yerushalmi 1991, 43).

“Many early proponents viewed psychoanalysis as a redemptive messianic movement that would end anti-Semitism by freeing the world of neuroses produced by sexually repressive Western civilization. Klein shows that some of Freud’s closest associates had a very clearly articulated conception of psychoanalysis as a Jewish mission to the gentiles—what one might view as a uniquely modern version of the ancient “light of the nations” theme of Jewish religious thought very common among intellectual apologists of Reform Judaism during the same period.”

“Thus for Otto Rank, who developed a close father-son relationship with Freud, Jews were uniquely qualified to cure neurosis and act as the healers of humanity (Klein 1981, 129). Developing a variant of the perspective Freud used in Totem and Taboo and Civilization and Its Discontents, Rank argued that whereas other human cultures had repressed their primitive sexuality in the ascent to civilization, “Jews possessed special creative powers since they had been able to maintain a direct relation to ‘nature,’ to primitive sexuality” (Klein 1981, 129).97 Within this perspective, anti-Semitism results from the denial of sexuality, and the role of the Jewish mission of psychoanalysis was to end anti- Semitism by freeing humanity of its sexual repressions. A theoretical basis for this perspective was provided by Freud’s Three Essays on the Theory of Sexuality, in which aggression was linked with the frustration of drives.

The Oedipal complex as scientific fraud
The theory of the Oedipal complex, childhood sexuality, and the sexual etiology of the neuroses—the three central doctrines that underlie Freud’s radical critique of gentile culture—play absolutely no role in contemporary mainstream developmental psychology. From the standpoint of evolutionary theory, the idea that children would have a specifically sexual attraction to their opposite sex parent is highly implausible, since such an incestuous relationship would result in inbreeding depression and be more likely to result in disorders caused by recessive genes (see MacDonald 1986). The proposal that boys desire to kill their fathers conflicts with the general importance of paternal provisioning of resources in understanding the evolution of the family (MacDonald 1988a; 1992): Boys who had succeeded in killing their fathers and having sex with their mothers would not only be left with genetically inferior offspring, but also be deprived of paternal support and protection. Modern developmental studies indicate that many fathers and sons have very close, reciprocated affectional relationships beginning in infancy, and the normative pattern is for mothers and sons to have very intimate and affectionate, but decidedly nonsexual, relationships.

The continued life of these concepts in psychoanalytic circles is testimony to the continuing unscientific nature of the entire enterprise. Indeed, Kurzweil (1989, 89) notes “In the beginning, the Freudians tried to ‘prove’ the universality of the Oedipus complex; later on, they took it for granted. Ultimately, they no longer spelled out the reasons for the pervasiveness of childhood sexuality and its consequences in the cultural monographs: they all accepted it.”103 What started out as a speculation in need of empirical support ended up as a fundamental a priori assumption.

Research inspired by these basic Freudian tenets ceased long ago and in a sense never started: Fundamentally, psychoanalysis has not inspired any significant research on these three basic Freudian constructs. Interestingly, there is evidence that Freud fraudulently portrayed the data underlying these concepts. Esterson (1992, 25ff; see also Crews 1994) convincingly argues that Freud’s patients did not volunteer any information on seduction or primal scenes at all.

The seduction stories that provide the empirical basis of the Oedipal complex were a construction by Freud, who then interpreted his patients’ distress on hearing his constructions as proof of the theory. Freud then engaged in deception to obscure the fact that his patients’ stories were reconstructions and interpretations based on an a priori theory. Freud also retroactively changed the identity of the fancied seducers from nonfamily members (such as servants) because the Oedipal story required fathers. Esterson provides numerous other examples of deception (and self-deception) and notes that they were typically couched in Freud’s brilliant and highly convincing rhetorical style. Both Esterson (1992) and Lakoff and Coyne (1993, 83-86) show that Freud’s famous analysis of the teenage Dora (in which her rejection of the pedophilic sexual advances of an older married man is attributed to hysteria and sexual repression) was based entirely on preconceived ideas and circular reasoning in which the patient’s negative emotional response to the psychoanalytic hypothesis is construed as evidence for the hypothesis. Freud engaged in similar deceptive reconstructions in an earlier phase of his theory construction when he believed that seductions had actually occurred (Powell & Boer 1994). It was a methodology that could produce any desired result.

A particularly egregious tendency is to interpret patient resistance and distress as an indication of the truth of psychoanalytic claims. Of course, patients were not the only ones who resisted psychoanalysis, and all other forms of resistance were similarly an indication of the truth of psychoanalysis. As Freud himself noted, “I am met with hostility and live in such isolation that one must suppose I had discovered the greatest truths” (in Bonaparte, Freud & Kris 1957, 163). As we shall see, resistance to psychoanalytic “truth” on the part of patients, deviating psychoanalysts, and even entire cultures was viewed as a sure sign of the truth of psychoanalysis and the pathology of those who resisted.

Because of this reconstructive, interpretive manner of theory construction, the authority of the psychoanalyst became the only criterion of the truth of psychoanalytic claims—a situation that leads quite naturally to the expectation that the movement, in order to be successful, would necessarily be highly authoritarian. As indicated below, the movement was authoritarian from the beginning and has remained so throughout its history.

Notice that the interpretive, hermeneutic basis of theory construction in psychoanalysis is formally identical to the procedures of Talmudic and Midrashic commentaries on scripture (Hartung 1995; see PTSDA, Ch. 7). Psychoanalysts have tended to suppose that consistency with observable facts is an adequate criterion for a scientifically acceptable causal explanation. Psychoanalysts “inhabit a kind of scientific preschool in which no one divulges the grown-up secret that successful causal explanation must be differential, establishing the superiority of a given hypothesis to all of its extant rivals” (Crews 1994, 40; italics in text). As indicated in Chapter 6, the development of consensual theories consistent with observable reality but without any scientific content is a hallmark of twentieth-century Jewish intellectual movements.

Any theorist on the contemporary scientific scene who proposed that children are normally sexually attracted to their opposite sex parent would be ostracized for providing a psychological basis for supposing that children would seek such contact. A glaring mistake that persists throughout Freud’s writings is the systematic conflation of sexual desire and love (see MacDonald 1986): “From the very first, in psychoanalysis, it has seemed better to speak of these love impulses as sexual impulses” (in Wittels 1924, 141)—a comment that suggests the self-conscious nature of this conflation as well as indicates the casual manner in which psychoanalysts have framed their hypotheses. Indeed, Freud conflated all types of pleasure as fundamentally different manifestations of an underlying and unitary but infinitely transformable sexual pleasure, including the oral gratification resulting from breast feeding, anal gratification resulting from defecation, sexual gratification, and love. Contemporary researchers have often proposed that affectional ties between parents and children are developmentally important and that children actively seek these ties. However, modern theory and data, and certainly an evolutionary approach, provide absolutely no support for identifying affectional ties with sexual desire or with supposing that affectional ties are sublimated or redirected sexual desire. Modern approaches support instead a discrete systems perspective in which sexual desire and affection (and other sources of pleasure) involve quite separate, independent systems. From an evolutionary perspective, the powerful affectional (love) relationships between spouses and between parents and children function as a source of social cohesiveness whose ultimate purpose is to provide a high level of support for children (see MacDonald 1992).

This conflation between sexual desire and love is also apparent in many of Freud’s psychoanalytic successors, including Norman O. Brown, Wilhelm Reich, and Herbert Marcuse, whose works are reviewed below. The common thread of these writings is that if society could somehow rid itself of sexual repressions, human relations could be based on love and affection. This is an extremely naive and socially destructive viewpoint, given the current research in the field. Psychoanalytic assertions to the contrary were never any more than speculations in the service of waging a war on gentile culture.