Normative Psychoanalysis

PIERRE F.
WALTER
NORMATIVE
Psychoanalysis
How the Oedipal Dogma Shapes Consumer Culture
©2010 Pierre F. Walter. All rights reserved.
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Contact Information Pierre F. Walter
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About Pierre F. Walter

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Quotation Suggestion
Pierre F. Walter, Normative Psychoanalysis: How the Oedipal
Dogma Shapes Consumer Culture, Newark: Sirius-C Media
Galaxy LLC, 2010
About the Author
Pierre F. Walter is an author, interna-

tional lawyer, researcher, corporate
trainer, and lecturer. After finalizing
studies in German Law, International
Law and European integration with
diplomas obtained in 1981 through
1983, he graduated in December 1987 at the Law Faculty
of the University of Geneva as Docteur en Droit in interna-
tional law.
The doctorate was funded by scholarships
from the Swiss Institute of Comparative Law, Lausanne,
and from the University of Geneva, as well as a Fulbright
Travel Grant for an assistantship with Professor Louis B.
Sohn at UGA Law School Department of International Law,
Athens, Georgia, USA, in 1985. Pierre F. Walter also served
as a research assistant to Freshfields, Bruckhaus, Deringer,
Cologne, Germany in 1983 and to Lalive Lawyers, Geneva,
in 1987.
Pierre F. Walter writes and lectures in Eng-
lish, German and French languages; he has written more
than ten thousand pages embracing all literary genres,
including novels, short stories, film scripts, essays, selfhelp
books, monographs and extended book reviews. Also a
pianist and composer, he has realized 40 CDs with jazz,
newage and relaxation music.
Pierre F. Walter’s professional publications
span the domains International Law, Criminal Law, Holistic
Science, Psychology, Education, Shamanism, Ecology, Spiri-
tuality, Quantum Physics, Systems Theory, Natural Healing,
Peace Research, Personal Growth, Selfhelp and Conscious-
ness Research. 110 Book Reviews, thirty-eight audio books
and more than hundred video lectures were realized in
the years 2005-2010. Besides, Pierre F. Walter is author
and editor of Great Minds Series, which features scientists,
artists and authors of genius from Leonardo to Fritjof
Capra.
Pierre F. Walter publishes via his Delaware
firm Sirius-C Media Galaxy LLC and the imprints IPUBLICA
and Sirius-C Media (SCM).
Dedicated to the late Françoise Dolto who so far was the one
and only professional to correctly understand my activism for
the cause of the child, without malevolently confusing it and
messing it up with the cause of pedophilia

Contents | 5
CONTENTS
CHAPTER ONE 13
Parent-Child Emosexual Entanglement
Introduction 14
Parent-Child Co-Dependence 16
Closeness vs. Clinging 20
Was is Emotional Entanglement? 23
Emotional Abuse 28
Emotional Entanglement Taken Serious
The Primary Abuse Etiology
CHAPTER TWO 33
The Oedipal Mold
What Means Oedipus Complex? 34
Is the Oedipus Complex Universal? 36
Criticism of the Theory 40

1/8 Restricted Validity
2/8 Cultural Conditioning toward Homosexuality
3/8 A Distorted Psychosexual Base Structure
4/8 A Mechanistic View of Sexuality
5/8 Nature Fosters Copulation, Not Masturbation
6/8 The ‘Oedipal Family’ Brings Perversion, not Sanity
Copyright © 2010 Pierre F. Walter. All rights reserved.

6 | Normative Psychoanalysis
7/8 The Oedipal Theory is Pseudo-Science
8/8 Oedipal Reality means Cultural Slavery for Children
Oedipal Culture 45
Castration or Permissiveness?
Are Masturbating Children Better Citizens?
The Dogma of the Autoerotic Consumer Child
Intellect Boosting for Sexually Demanding Children
Qualifying Oedipal Castration as Child Abuse?
Rationality vs. Oedipal Mysticism
Oedipal Hero
CHAPTER THREE 60
The Cultural Roots of Abuse
Introduction 61
Repression and Depression
Trained to Be a Dummy Partner
Trained to Be a Dummy Consumer
Clone Your Parents
Fake Heterosexuality vs. Manifest Heterosexuality
The Logic of ‘Oedipal’ Rape
Stuck in the Oedipal Trap
Rape-Rage-Rap
Love vs. Depression
The Power of Love
Why Depression? 74
The Magic Spells 78

Be Ideal!
Published by Sirius-C Media Galaxy LLC, 2010

Contents | 7
Be Small and Helpless!
Ignore Who You Are!
The Co-Dependent Bondage 89
A Problem of Lacking Boundaries 91
Love is not Bondage 94
The Healing Power of Soul Power 95
Healing Co-Dependence 108
The Illusion of Collective Fusion 116
CHAPTER FOUR 127

Oedipal Hero
Introduction 128
The Complete Oedipus Story 140
A Teaching Tale? 146
The Oedipal Hero 154
Narcissus and Oedipus 165
The Postmodern Mix 172
Summary 188
RESEARCH FAQ 190

Frequently Asked Questions
Part One
Child Sexuality and Child Abuse
Q-01. Do you endorse or defend child abuse?
Q-02. What is your motivation for researching about sexual abuse?
Q-03. What is your solution?

Q-04. What do you think about political solutions?
Q-05. Why do some people feel uncomfortable about child sexuality?
Q-06. Why do adult-child sexual interactions have to be socially coded?
Q-07. Is your sociopolitical agenda different from that of pedophile groups?
Q-08. What are the main points where you differ in terms of strategy?
Q-09. Is there any message you would want to give to childlovers?
Q-10. Why are you against child protection?
Q-11. Do you opt for modernizing laws of consent or for abolishing them?
Q-12. It is often argued sex was dangerous for children. Do you agree?
Q-13. How then to cope responsibly with children’s sexual life?
Part Two
Myths and Reality About Adult-Child Erotic Attraction
Myth One
Reality
Myth Two
Reality
Myth Three
Reality
Myth Four
Reality
Myth Five
Reality
Myth Six

Contents | 9
Reality
Myth Seven
Reality
Myth Eight
Reality
Myth Nine
Reality
Part Three
Selfhelp and Life Authoring
Q-01. What is the basic technique of Life Authoring?
Q-02. What are the main benefits of Life Authoring?
Q-03. Can Life Authoring change evolutionary or karmic patterns?
Q-04. How does Life Authoring handle asocial emotions or urges?
Q-05. Does Life Authoring alter consciousness?
Q-06. Does Life Authoring impact positively on our emotions?
Q-07. Is Life Authoring a subtle form of brainwashing?
Q-08. How to reach the deeper levels of the mind?
Q-09. How do I get in touch with my inner voices?
Q-10. What are the dangers of Life Authoring or its side-effects?
Q-11. What is the minimum amount of Life Authoring work to get results?
Q-12. Does Life Authoring enhance creativity?
Q-13. How long should Life Authoring be done?
Q-14. Is Life Authoring a psychological treatment or a therapy?

Q-15. Is there is difference between self-improvement and Life Authoring?
Q-16. Does Life Authoring enhance flexibility?
BIBLIOGRAPHY 243
General Bibliography
FROM THE SAME AUTHOR 350

A Bibliography
SYNOPSIS 364
Emotional Flow, Audio Book, 2010
Emonics, Audio Book, 2010
Patterns of Perception, Audio Book, 2010
A Psychological Revolution?, Audio Book, 2010
Eight Dynamic Patterns of Living, Audio Book, 2010
Consciousness and Shamanism, Audio Book, 2010
The Lunar Bull, Audio Book, 2010
Processed Reality, Audio Book, 2010
Notes on Consciousness, Audio Book, 2010
Minotaur Unveiled, Audio Book, 2010
Oedipal Hero, Audio Book, 2010
Creative Prayer, Audio Book, 2010
The Star Script, Audio Book, 2010
The Drug Trap, Audio Book, 2010
Child Play, Audio Book, 2010
Reich’s Greatest Discoveries, Audio Book, 2010
Orgonomy and Schizophrenia, Audio Book, 2010
Wilhelm Reich und Orgonomie, Audio Buch, 2010

Contents | 11

Le jardin infâme, Livre Audio, 2010
NOTES 430
Annotations

Most enforcement is self-enforcement. A society that needs
zillions of police is on shaky ground.
– Laurence G. Boldt, Zen or the Art of Making a Living (1993)
I don’t think we can do psychoanalysis without bestowing

castrations upon drives in a field of cultural communication.
– Françoise Dolto, Séminaire de Psychanalyse d’Enfants, 2 (1985)
CHAPTER ONE
Parent-Child Emosexual Entanglement
Introduction
Let me first elucidate why I came to research these hairy

issues of co-dependence and emotional abuse after having started,
back in 1985, a much vaster research project on physical and
sexual violence against children. It was a coincidental if not
synchronistic real-life event that brought me to switch focus,
after about three months of intensive research. I found first
of all that while violence against children and sexual abuse of
children were topics already well-covered by forensic science
and psychology, there was at the time as good as nothing to
be found about emotional abuse.
But that alone would probably not have got me on what
I consider today was the right track; it was encounters with
adolescents during my research work in the United States
that got me to rethink my initial research proposition, and
open up to what I simply had overlooked – and symptomati-
cally so because I myself was emotionally abused over the
entire course of my childhood and youth, and even still as a
young adult.
Once I had discovered the new path for my research, I
was not taking long to understand that there is something
like a gradual relationship between co-dependence and emo-
tional abuse, that both etiologies are sharing a common root
in that emotional abuse is but the higher octave of parent-
child co-dependence, the worsening of a pathological condi-
tion that in most cases goes unnoticed and is yet detrimental
to the child growing into autonomy and self-reliance. Let me

Chapter One : Parent-Child Emosexual Entanglement | 15
emphasize here that my definition of co-dependence slightly

differs from mainstream research for the simple reason that I
specialized from the start upon parent-child co-dependence, while
the problem usually is discussed more in terms of partner co-
dependence, the problem that in a couple relation one of the
partners projects their parent of the opposite sex upon the
other partner with the result that sexual relations will be ren-
dered impossible sooner or later.
Needless to add that parent-child co-dependence is way
more devastating for the child than this may be the case for
any of the partners in a co-dependent marriage or concubi-
nage, simply because children’s biosystem is so much softer
than that of an adult, and can thus more easily be imprinted
with behavior patterns that, good or not, later will form the
overall behavior of the person. For example, a man who was
for the whole of his childhood co-dependent with his mother,
while the father was absent, will always have conflictual rela-
tions with women, if he will have relations with women at all,
and not later on opt for relations with little girls or boys, in
order to circumvent the ‘incest injunction’ rendered by his
inner critic that acts under the spell of what I came to call
the ‘Oedipal confusion’. It is important to understand that
co-dependence and emotional abuse, while they are treated
under two different headers, are two poles of the same psy-
chic complex, which is why I discuss them here in one and
the same study.

Parent-Child Co-Dependence
I discuss parent-child co-dependence synonymously un-

der the headers of co-fusion, secondary fusion, pseudo-fusion, sym-
biotoholism or co-dependence.
It is by an large a dependency problem that manifests in
the parent-child relation typically for the first time after the
critical mother-infant symbiosis, and thus as a general rule
after the 18th month of the baby.
What is generally little known is the fact that even before
the completion of the 18th month of the infant, mother and
child are interacting in a subtle communication about limits which
reveals to what extent the mother is able and willing to give
the infant autonomy, or not. This early dialogue, that is most
of the time nonverbal, has been found to deeply condition
people for their later relational behavior patterns.
This is more true in the mother-son relation than it is in
the father-daughter relation simply because the matrix-provider
has more conditioning power over the child, be it boy or girl,
than the sperm-giver. This evaluation of the primal scene has
been found valid both by Freudian Transactional Analysis
(TA), and it is not as such a matter of cultural conditioning,
or compliance to either matriarchy or patriarchy.
Co-Dependence is a major building block in the political
and social entanglement scheme of what I call Oedipal Culture.
Causative factors that have been revealed in my own and
other research are:

‣ Mother did not really want the child;
‣ Mother cares more about her career than her baby;
‣ Lack of healthy parent-child physical interaction;
‣ Parents leaving the child to babysitters;
‣ Insufficient eye contact in the mother-infant relation;
‣ Insufficient or no breast feeding;
‣ Mother was breastfeeding but felt revulsion;
‣ Infant tactile deprivation syndrome;
‣ Shame-based identity of the mother and resulting rejec-

tion behavior:
• when the baby shows erotic behavior, and mother turns

away regard;
• when baby touches his or her genitals, and mother takes

their hands off;
• when baby seeks closeness with mother, and mother puts

baby to sleep;
• when mother holds the baby constantly away from her

body, to avoid touch and being touched;
• when mother constantly has ‘no time’ for the baby and
admonishes the baby to be ‘not so demanding’;
• etc.

‣ Father left his wife and child during pregnancy, after

birth or not long thereafter;
‣ Father, while still part of the family, is as good as never

present, alcoholic or practices progeny;
‣ Father refuses to take over any role in childcare;
‣ Father is abusive toward mother and/or the child, etc.
In other words, co-dependence is a compensation reac-

tion of entangled organisms that tries to heal a split that was
caused by a lack of early intimacy.
The entanglement paradoxically comes about through a
lack of physical closeness, and of communication, and through gen-
eral tactile deprivation of the child, and also through non-physical
elements such as parents’ thoughts being constantly focused
on money and status or children generally relegated to re-
ceiving affection from secondary caretakers, nurses, babysit-
ters, house teachers, and the like.
The entanglement specifically comes about through the
fact of lacking autonomy of the child, and of lacking expo-
sure to experiences and a social life outside of the family.
Details have been shown with abundant evidence by the
long-term research of James W. Prescott, Ashley Montagu,
Michel Odent, Frederick Leboyer, Melanie Klein, Alexander
Lowen and others. The problem of co-dependence is for ob-
vious reasons much more stringent in the individualistic and
separative white Western cultures than in highly sociable open
societies such as African, South American or Asian cultures.

Yet in these cultures we face the problem in the middle

and upper classes today as well because they have adopted
Western values and a lifestyle that clones most of the alien-
ated Western behavior models, thereby shunning their own
perennial wisdom that their elders still are knowledgeable
about.

Closeness vs. Clinging
There are many myths that distort and tear down natu-
rally erotic but non-sexual relations between parents and children,
and these distorted popular views actually foster and purport co-
dependence instead of helping to avoid it.
For example, contrary to popular belief, the pathological
co-dependence between parent and child is not the result of
too much physical interaction and shared affection and ten-
derness, but in the contrary through touch hostility and prudishness.
For example, it has often been believed that a boy will de-
velop a co-dependent relationship with his mother when he is
‘too close’ to her, or when he sleeps with his mother in the
same bed. This is simply not true. The causes of mother-son co-
dependence are often depicted in an overly simplified or even
distorted manner. To begin with, it is not through abundant
shared pleasure, affection, tenderness, and body touch that
co-dependence is brought about. It’s not through mother and
son, or father and daughter, sleeping together, taking baths
together, sharing nudity, and it’s not through their sharing a
naturally sensual and erotic attraction for each other.
In the contrary, if these elements were causative factors
in the etiology of co-dependence, any abundantly sensual mother-
ing or fathering would lead to entrapping children in pseudo-incestuous
relations. But this is not the case. If a mother is fully erotically
present for her boy-child, without being incestuous, and em-
braces him sensually while giving him at the same time the
necessary amount of autonomy according to his age and abilities,

the boy will easily master the Oedipus Complex and develop his
fully functional heterosexuality; he will then project his libido
upon peer girls of his age, or approximately of his age. The
same is true in the father-daughter relation with regard to the
girl-child’s mastering the Electra Complex and projecting her
sexual feelings upon peers boys. There are many false signals
in today’s popular culture and vulgarized psychological pub-
lications. These false signals lead to parents’ becoming more
and more insecure as to the role physical affection and sen-
sual touch play in healthy parenting. This makes that parents
are more or less constantly bombarded with ambiguous mes-
sages with the consequence that many parents retreat physi-
cally from their children, thereby inclosing them in atrocious
feelings of abandonment, loneliness and despair.
As a result of 1960s American pediatrics that advocated
physical separation between parents and child which in the
meantime is seen as a fundamental error, many of today’s par-
ents had a deprivatory childhood themselves and became dys-
functional parents of their own children. In the contrary, it is
through the absence of the father together with a shame-
based identification process in the mother-son relation that
mother-son co-dependence is brought about. The reason for
the more dramatic constellation in the mother-son relation
has to do with the greater psychic fragility of the human male in
general, and with the simple fact that it’s the mother who is
the matrix, not the father, in particular. If we want to add
one more problem complex here it’s the co-dependent mother-
daughter relation.

By contrast, father-child care in our culture is seldom co-

dependent simply because the father is most of the time ab-
sent. And this is, then, also one of the causative factors in
mother-son co-dependence. Apart from this, there are singu-
lar cases of father-daughter co-dependence and they are marked by
the fact that the father exceedingly overprotects the girl-child
to an extent to virtually keep her ‘away from life’.
As I have seen it in many families, this can bring about
absurd constellations and relationships that symbolically ex-
press that the child is no more allowed to walk on their own feet, but
on the feet of the father, so as to be ‘protected of the harsh-
ness of life’. The problem is much more manifest in white
Western culture than in any of non-Western and tribal (na-
tive) cultures.
My research has shown that virtually the only cultures
that do not have the problem are tribal cultures, that is most native
populations around the world. One important element in this
etiology, that has hardly been elucidated by modern research,
is that these children experience dreadful and lasting loneli-
ness during their whole childhood and youth.

Was is Emotional Entanglement?
Another important insight about mother-child co-dependence

is that it deprives the child, typically the boy, of the time and
care needed for developing his true intelligence, his own in-
trinsic gifts and talents. Men who grow up entangled with
their mothers are caught in a net of stiffening responsibilities,
or obligations, or what is felt as such, which impedes them
from really thinking of themselves, and minding their own
business. The result is that they hardly think their projects
through to the end, taking time and rest for vision-building,
constantly harassed by their demanding mothers, threatened
with love denial or even financial starving in case they dis-
obey and begin to live their own lives. In this sense, it can be
said that the son bears the cross for the sins committed by his mother,
and it’s really a capital sin to suffocate a young man’s ener-
gies and intelligence by throwing one’s weight around as a
mother and disregarding his fragility as a man. In this sense,
many women in our society need to be educated what right
motherhood is about, and even more so, what wrong mother-
hood is. Not only is the Oedipussi 1 subject to ridicule and hu-
miliation, he is also one of the major actors on the stage of
child-focused sexual crime. Our mass media depict the truth
in a distorted manner, suggesting with their politically correct
rhetoric a boy had to care for his mom eternally, if he’s a ‘good
boy’. These views have to be judged perverse, as they are
really putting nature upside down. Childhood is transitory.
Period.

The French child psychoanalyst and therapist Françoise

Dolto has analyzed this problem in the mother-son relation,
in her book Psychoanalysis and Pediatrics, and she writes:
Françoise Dolto
There are boys who stay lovingly fixated upon their
mothers; their behavior is characterized by the fact
that they do not attempt to ‘seduce’ any other woman.
If the father is alive, the two men are constantly dis-
puting, for the fact that the boy does not detach him-
self from his mother and searches out other love and
sex objects proves that the boy has not liquidated - in a
friendship of equality with his father - his pre-oedipal
homosexuality. He will therefore prepare for getting ‘in
trouble’ with his father through his difficult and pro-
vocative behavior.2
When the father has left and the boy ‘dedicates him-
self ’ to his mother, this behavior can be accompanied
by real social sublimations, which are associated with
the activities derived from the repression of genital
and procreative sexuality, but this boy cannot behave
sexually and affectively like an adult. He suffers from
inferiority feelings toward men that he unconsciously
identifies with his father; he can also be a hyper-genital
who is always avid to get new sex partners toward
whom he will never build real attachment, but he will
show impotent in relations with any woman he really
loves, because this is associated in his unconscious with
the tabooed incestuous object.3
The messages those boys and young men are typically

bombarded with are, for example:
‣ You are egoistic
‣ You are like your father …
‣ Think a little of your mother …

‣ I’m always sitting at home, can’t you make time and

show me around a little?
‣ You should have more gratitude for your mother,
‣ etc.
And when the boy is on the right track and really devel-
ops a unique genuine interest, mother will have enough rea-
sons to tell him that he’s inadequate for it:
‣ Why do you spend so much time for this, it leads no-

where …
‣ Stay with your feet on the ground, you have grandiose

ideas …
‣ Like your father, big mouth and little essence …
‣ Others have done that before you, so where’s the sense

of it?
‣ You better spend your time taking care of your old

mother!
‣ Why don’t you follow my advice, you are just stubborn.
‣ I always told you, but you know everything better …
Much evil in the world done by men has its roots here, in
a stiffening mother-son relation that deprives the young boy
for years of his vital energies, blocking his emotional flow to
a point of self-forgetfulness.

This is, then, the reason why these men one day explode,
so to speak, for thinking of themselves for one time, and do
something horrible, to a woman, a little girl, or an elder.
And who goes to jail is always the boy, then a man, and
not his mother. And that, in my humble opinion, should be
changed. Women are to be made responsible for being abu-
sive as mothers, not only men, as fathers!
Women always claim to not being given enough respon-
sibility under patriarchy, but most women bluntly deny their
abusive attitudes toward their sons in our society, which is an
abuse of responsibility, an abuse of power. However, this
abuse is hidden for the most part, and often veiled behind
feminist activism, a career or what I came to call a victim atti-
tude. Women always cry for abuse when it’s about them, never
when it’s about the sons they drive into madness, suicide,
child rape or even murder. And here our laws have to
change, definitely!
Of course, in the clinical and psychotherapeutic practice,
co-dependence does not in the first place manifest as a
parent-child problem, but as a husband-spouse problem, and
that is why it comes up in marriage counseling and family
therapy. And that is exactly what makes it so intricate and
difficult to heal it in the therapeutic setting. What many prac-
titioners overlook is that the problem does not originate in the
partner relation but in the earlier parent-child relations that
both partners went through and that they project, as a matter
of unconscious automatisms, upon their partner. We all pro-
ject our parent of the opposite sex upon our spouse or hus-
band, only that there are two essentially different ways of
doing that, a conscious way based on the letting-go of the

parent (mourning), or an unconscious way based on entan-
glement, confusion and hate-love.
In the Freudian terminology of the Oedipus Complex, the
first alternative corresponds to what Freud called a liquidated
Oedipus and the second corresponds to what Freud called an
unresolved Oedipus.

Emotional Abuse
Emotional Entanglement Taken Serious
Christopher Bagley writes in his book Child Abusers: Re-

search and Treatment (2003):
Christopher Bagley
Emotional abuse causes the most long-term harm to
children, although combinations of emotional with
physical and/or sexual abuse cause the most harm to
long-term mental health.
But what is emotional abuse, emotional incest or covert incest? I

think that today many men have a quite sadistic relationship
with women, which is something like a revenge reaction or
compensation for the co-dependence they went through with
their mothers. Unconsciously, these men want to punish their
mothers for the constant humiliations, the constant with-
drawal of affection, the conditioned love they received and
the painful lack of autonomy that is the sad reality in this
kind of exclusive relationships.
The main problem in our culture is the mother-son rela-
tion and as good as all our social and relational problems
flow out from this major distortion. Many men project their
controversial feelings toward their mothers later on their
spouses, girlfriends, and even little girls they encounter, with
the result that the ambiguous, ambivalent, and hardly con-
scious feelings of aggression they bear against their mothers

is projected outward in society, and creates havoc in man-

woman and man-girl relationships.
This aggression in men comes about through the combi-
nation of lacking autonomy in their boyhood, absence of the
father, demanding attitude of the mother for the son to stay
at home, strict education with frequent humiliating punish-
ment, isolation from peers through motherly overprotection,
attitude to enclose the boy in an exclusive, intimate and emo-
tionally abusive relation, victim attitude of the mother, and
the explicit or hidden demonization of the boy’s peer relations,
friendships and social life.
A way out could be a certain persistence of the boy in
the face of such a situation, and a firmness to be developed
on his part that insists on his right to maintain relationships
with peers, teens and adults other than tutelary figures and
family, and that he asks for a certain laps of free time, every
weekend, for going out alone, and unmonitored. This could
give the young male the opportunity to speak about his emo-
tional pressures, about the humiliation he suffers and his con-
fused feelings, especially when the boy turns into adolescence
and these feelings of aggression begin to get sexualized and
become more or less violent sexual urges. While generally, with
overprotected youngsters, a problem of acceptance will occur
at the beginning in any group relation and a certain hostility
may be experienced at the start, it can only be beneficial for
young people to leave their nest from time to time to search out
peer company and also adult males and females, who may be
in state to support the young boy in his rightful quest for auton-
omy and respect.
The advice that I give for such cases is to strengthen per-

sonal autonomy, and to get into an inner dialogue with the
shadow, and the inner child, in order to unveil the hidden
distortions in the mother-son relation that has been internal-
ized and that can be gradually rendered conscious through
this kind of work. The result of my now twenty-five years of
research on abuse and sexual paraphilias is that these sexual
distortions result from mother-son co-dependence that has
reached a level of gravity to be qualified as emotional abuse,
and which is to be seen as one of the biggest relational prob-
lems of our times.
The Primary Abuse Etiology
Unfortunately, Western psychiatry only very recently be-

gan to get a hint of the emotional abuse pathology; to repeat
it, when I started my research, back in 1985, there was not
yet any book published on the matter, while emotional abuse
now is considered as the worst and most long-term form of abuse, as
it’s of all abuse etiologies the primary etiology. Sexual abuse is
only one of several consequences of emotional abuse. Emo-
tional abuse has become something like my research specialty
and even now, I discovered, relatively few books are pub-
lished about it, while whole libraries have been written on
sexual abuse and father-daughter incest. Contrary to many
psychiatrists, I came to believe through my research that the
long-term psychic strain and fixations sexual abuse causes is
not typically related to the sexual experience, if there was

any, but to the following factors that are, or are not, present
in such cases:
‣ Suddenness of the experience;
‣ Behavior of the adult was in conflict with social code or

family attitude;
‣ Entrapment effect that led to immediate anxiety;
‣ Debasing attitude of the man of the type ‘I can have all

females I want’;
‣ Impossibility to speak up, even after the experience, that

is, a general milieu that would endanger the child to talk
to anybody about the experience.
Much could be changed socially if anti-abuse social work

could be based on these research insights instead of going on
with tearing in the dirt certain forms of sexuality, as this is
the common public rhetoric in today’s postmodern interna-
tional consumer culture. The focus is obviously wrong, as
authors such as Stevi Jackson, a feminist activist, and Alayne
Yates, an American child psychologist, have shown in their
books.4 The focus must be on fighting coercion, violence, and
entrapment, not sexuality, and Western society should even-
tually learn to accept all forms of sexual behavior as a non-
vulgar, non-harmful, non-debasing and creative human ac-
tivity. Sexuality, after all, is a form of communication, and it’s
a social, not an asocial activity.
What Western culture does is to distort and pervert chil-
dren’s emotional life virtually from the cradle, and the Freu-

dian myth of the Oedipus Complex has contributed to this dis-

tortion of the natural psychosexual growth of the child.
Children do not grow through being co-dependent ersatz
partners of their parents, and yet this is exactly what the pre-
sent culture is doing with them, imprisoning them in the nu-
clear family and depriving them of the whole bunch of hairy
folk they were hitherto exposed to, when still growing up in
the extended family and also a good part of the day living in
the street, without being constantly monitored and followed
up.
The present structure virtually breeds violence, and this
on a worldwide scale because the Western educational para-
digm is exported all over the world within global consumer
culture.

CHAPTER TWO
The Oedipal Mold
What Means Oedipus Complex?
Sigmund Freud (1856–1939), an Austrian neurologist

and co-founder of the psychoanalytic school of psychology
believed that psychosexual growth comes in three stages, the
so-called oral phase (0 to 2 years), anal phase (2 to 4 years) and
genital phase (4 to 7 years), followed by the latency period (7 to 11
years) and adolescence (11 to 16 years) and that the child invaria-
bly passes through these stages. 5
In addition, Freud argued that the intrinsic setup of the
sexual drive structure was taking place through identifications,
especially the identification, during the anal phase, with the
parent of the same sex, that Freud called homosexual identifica-
tion and the following heterosexual identification with the parent
of the opposite sex, during the genital phase.
This latter sprocket in the psychosexual machine of sex-
ual growth was called Oedipus Complex by Freud. More specifi-
cally Freud and later psychoanalysis require the child to suc-
cessfully liquidate each phase or fixation, and conclude that if
a child was not able to do such liquidation, the sexual energy
would become stuck in the particular phase where the development
was arrested with poignant consequences on sexual habits.
For example it is argued that when a child does not suc-
cessfully liquidate the Oedipus Complex by developing a strong
heterosexual relationship with the parent of the opposite sex
(without however acting this attraction out as incest), then the
child was likely to become homosexual later on. Freud has
found this first for boys with regard to their mother, and later

Chapter Two : The Oedipal Mold | 35
added it on for the girl-father relationship, which he called

Electra Complex.

Is the Oedipus Complex Universal?
I think a number of intelligent and child-loving people

find it makes sense when Freud affirmed the basic sexual nature
of the child and infantile sexuality. But my question is if this
understanding really implies that they see and acknowledge
Western culture’s fundamental denial of the child’s affective,
emotional and sexual complexity?
As a parent, to allow one’s child to be sexual in a culture
that actually is against that kind of freedom, really is a chal-
lenge; that is why only when parents get the whole picture,
they can do what needs to be done. If parents are wishy-
washy on this question, and half-hearted, it makes it proba-
bly only worse.
When I was starting my research, I honestly had no idea
that children could have an authentic sexual life in the sense
of engaging in penetratory embrace, not just in the sense of
being autoerotic through masturbation or mutual masturba-
tion with a friend. I learnt these facts through anthropologi-
cal field work, ethnological reports published by Bronislaw
Malinowski, Margaret Mead, and others, and through litera-
ture on alternative childhood, and children in the counter-culture.6
In the absence of this vital and important knowledge,
Freud’s theory that children’s psychosexual development was
a process of libidinal identifications was for me an attractive
surrogate for the real knowledge! And it is an attractive lie, for it
justifies the existence of the holy consumer family with a
child as the main stage clown who is used and abused under

the pretext of his or her ‘infantile’ needs – while the reality is

that this psychological construct rather serves the the parents’
needs for emotional security and the socially sanctified and
legally imposed avoidance of children’s real autonomy through
real erotic experience with people outside of the nuclear family.
The myth of ‘infantile sexuality’ is obviously a reduction-
ist and pseudo-scientific cover-up needed by today’s main-
stream child psychology to continue their blinding out the
fact that the child is a complete human from birth! It could
appropriately be called child sex mythology! Freud was the
avatar for what later became, and today still is, the main-
stream paradigm in child psychology and education.
In my Idiot Guide to Soul Power (2010), I retrace the build-
ing of identity and autonomy, and point to the pitfalls in the
Western educational system. One of these pitfalls is the ex-
clusion and societal blinding out of parameters that serve to
build identity through self-knowledge, intuitive or inner knowledge,
paranormal knowledge, pre-life knowledge and relational experience.
The identity that is said to be the only possible mold ac-
cording to Western mainstream psychiatry is a derived, not a
genuine, identity. It is derived from the parents’ identities. For
a boy, for example, the process will be identification with the
father, as primary homosexual identification, during the anal
phase and identification with the mother, as secondary het-
erosexual identification during the genital phase. True iden-
tity is built, according to this system, when the boy has suc-
cessfully liquidated the Oedipus Complex by having developed
enough aggression against the father and enough castration
of his incestuous desire toward the mother at the same time.
That this system is built upon the grave of child sexuality,

in the sense of child-child sexual activity is clear from the start. It
was clear to Freud but he thought that a deeper yielding to
the core of nature’s laws would catapult Western bourgeoisie
into chaos.
I critically reviewed Freud’s theory of infantile sexuality
and came to the conclusion that Freud’s scheme is clearly
detrimental to the child’s building autonomy, by keeping the
Western consumer child in pseudo-fusional dependence on
their parents, thus creating co-dependence and perversion,
and a fake heterosexuality that covers up all the undealt-with
secondary drives that are produced by forcefully impeding
the child from living out their natural emosexual attraction
toward peers. My wake up call had come not from psychol-
ogy, but from the side of anthropology and the insights I got
through my studies of the human field, the energetic func-
tionality of the organism and the nature of the bioenergy.
It was first of all through the anthropological findings of
Bronislaw Malinowski and Margaret Mead and their obser-
vations of biologically healthy child-child sexuality with the
Melanesian Trobriand culture, and other tribal cultures, that
brought about a change in my regard upon child sexuality.
We have two ways to create a new reality, in which soci-
ety, recognizing the child’s affective, emotional and sexual
complexity and high bioenergetic charge, sets up new and
comprehensive forms of child-rearing:
‣ by confining the child in an oedipal triangle within the

nuclear family, depriving them of non-incestuous erotic

relations, and thereby artificially raising their geronto-

philic eroticism, while projecting this eroticism exclu-
sively upon the parents, and in turn creating a striking
conflict within the child’s psychosomatic setup;
or
‣ by transforming mainstream culture and granting chil-

dren their own domain of intimacy, outside of the par-
ent’s embrace, allowing the child to live their affective,
emotional and sexual complexity in freedom, thus help-
ing the child to build true autonomy and self-reliance.
The first alternative leads to the consumer child.

The second alternative leads to a complete human.
To summarize, Sigmund Freud has significantly contrib-

uted to consolidating what I call Oedipal Culture, to a point to
have prepared the subtle ideological soil for the greatest fas-
cist of humanity, postmodern international consumer culture.
Freud has less significantly contributed to helping the
modern child consolidating their natural quest for autonomy
and self-reliance, and their birthright for an unobserved realm of
intimacy, outside of the jovially persecutory parental and edu-
cational embrace, if not to be kept save from the Kindergar-
ten regime of slave-puppets to their culturally perverted and
schizoid parents and educators.

Criticism of the Theory
1/8 Restricted Validity
The Freudian scheme of ‘infantile sexuality’ is only if ever

valid for cultures where child-child erotic relations are for-
bidden and structurally impaired, that is, for patriarchal culture
and postmodern international consumer culture as the suc-
cessor, in a new garment, of the patriarchal rut;
2/8 Cultural Conditioning toward Homosexuality
The Freudian scheme represents systematic perversion of

the child and implies the cultural conditioning toward homo-
sexuality because identification is not the natural way for the
child to build his drive structure, and to individuate, but a
culturally conditioned one, which is why I call this kind of culture
also Hero Culture, implying the child is molded after their par-
ents taken as cultural standards molds, and not in relation to
their own specific soul structure, content and emotional setup.
3/8 A Distorted Psychosexual Base Structure
Building homosexual attraction before building heterosex-

ual attraction is not the way nature builds our psychosexual
structure, but is a pure projection upon nature. Small boys are
erotically attracted to their mothers and girls to their fathers,
and not homosexually toward their same-sex parents.
This is so from birth, not just from age four or five, as the
Freudian myth assumes. When, as this is admittedly often the

case within patriarchal cultures, children are well homosexu-

ally fixated upon their same-sex parent, and refuse to open
up for embracing their parent of the opposite sex, exhibiting
anxiety in front of anything erotic, this is so because the child is
narcissistic and neurotic. Needless to add that the neurotic child
is of course not the natural child; when this happens, it has a
reason, as it does not happen with children who are educated
with love. I have personally seen it over and over with chil-
dren whose parent of the same sex gives only conditioned love,
and where children lack emotional constancy and security
with their parents, or even grow in disruptive and dysfunc-
tional families.
4/8 A Mechanistic View of Sexuality
Freud’s professional and private life philosophy was pa-

triarchal and at the same time materialistic, and mechanistic.
He had discarded out of his life any spirituality as well as his
wistful Jewish tradition, and most of his theories defy truly
spiritual insights and truths. The very essence of a holistic
worldview, that sees the hidden connections was alien to Freud.
This was one of the reasons that his relational life was
full of strife and disruption, and ended in many painful sepa-
rations and personal conflicts. It can be said, cum grano salis,
that Freud was abandoned later in his life by all his real
friends, which was one element in the etiology of his atro-
ciously painful death of jaw cancer. When we consider that
we are talking about love, and erotic attraction, when we talk
about the psychosexual growth of the child, it denotes confu-

sion to choose Freud as the authority on the matter. He was

not. That Freud’s theories are slavishly followed till today has
political reasons, and is in no way to attribute to any real in-
sights he had. In fact, Freud’s psychosexual theories are the
ideological base justification for the enslavement of the con-
sumer child, with all that results from this cultural perversion.
5/8 Nature Fosters Copulation, Not Masturbation
Freud overlooked not only female sexuality, as the femi-

nist movement rightfully alleges, but he also overlooked that
the small child is not an autoerotic freak and serial masturba-
tor when being allowed to have full relations with other chil-
dren. Freud ignored the real natural emotional and sexual growth
processes in children, as they are amply demonstrated by non-
patriarchal cultures where children enjoy full sexual freedom
from early childhood. In these cultures, children engage in
sexual peer relations that are tolerated and encouraged, by
not interfered with by tutelary adults, as shown by the ample
research of Bronislaw Malinowski, Margaret Mead and Wil-
helm Reich, and many others.
6/8 The ‘Oedipal Family’ Brings Perversion, not Sanity
Freud’s system reflects the power structures of patriar-

chal society; he just put names on things that were already
there. In fact, today’s global consumer society is unthinkable
without the conditioning dogma of the Oedipus Complex, the
resulting parent-child co-dependence and the confusion it
brings about in the mind of the child. Truly, when natural

peer relations are forbidden to the child and because auton-

omy and self-thinking abilities of the child are replaced to a
large extent by system-conform consumer conditioning, the
way is open for total addiction in form of non-ending con-
sumption. The result is the perverse consumer child, and the
so-called citizen, that are both based on the massacre of the
original primal child that was naturally heterosexual – and
more generally so, sexual in the first place.
7/8 The Oedipal Theory is Pseudo-Science
The theory of the polymorphously perverse infant that was

erected by Freud is a result of the mechanistic science tradi-
tion along the lines of Jean-Jacques Rousseau, La Mettrie,
Baron d'Holbach, René Descartes and others, which consid-
ered man being a machine and infants to be born as a tabula
rasa. While this view today is scientifically outdated and while
we know that infants are born with a full heritage of former
incarnations and resulting imprints in the soul, positivistic
modern child-psychology has to this day not done the neces-
sary shift from a blind mechanistic and highly doctrinaire
pseudo-science into a real holistic science of the bioenergy. I
have created this science and call it Emonics (Emotional Identity
Code Science). Emonics assumes that our emotional identity is
a soul imprint, which is the blueprint of our later individual-
ity. It also assumes that all in life is a function of the human
energy field or quantum vacuum. Hence, sexuality is but flowing
vital energy and has little to do with the mechanistic assump-

tions ignorant sexology and doctrinaire psychology as well as

myth-ridden psychoanalysis projected upon it.
8/8 Oedipal Reality means Cultural Slavery for Children
Responsible parents raise their children in total opposi-

tion to Freud and the cultural slavery that his theories and
the power structures of patriarchal society require, and give
their children ample opportunity for peer-peer, and peer-
adult, emotional and sexual relations, by interfering as little
as possible in their children’s love lives, which includes avoid-
ing both emotional and sexual incest, while at the same time
encouraging the child to project their libido upon figures out-
side of the family framework.

Oedipal Culture
Castration or Permissiveness?
My criticism of Oedipal Culture is inextricably woven with

my critique of Sigmund Freud’s ‘cultural’ concept of psycho-
analysis, and here especially my revision of his theory of the
Oedipus Complex.
Many young parents believe psychoanalysis had contrib-
uted to the liberation of the child; they tend to think it was a
professional vintage of permissiveness, or a variant of permissive
education. Nothing could be farther from the truth. Freudian
psychoanalysis, applied to children is not permissive, it is
normative; it is actually a tool for forging the ideal consumer
child within a consumer culture based upon ordained con-
sumption. As such, it is an ideological pillar for the function-
ing of a society that, as a matter of economic necessity, needs
to repress natural pleasure because it replaces it by consumer
pleasure.
Psychoanalysis is not permissive at all. It can be proven
statistically that the word most used in psychoanalytic publi-
cations is the word castration.
Castration is a highly violent term that suggests the cut-
ting off of the male sexual organ or the infibulation of the
female sexual organ, the latter often also being called clito-
ridectomy. While psychoanalysis pretends to use a mythical or
metaphorical vocabulary, this vocabulary becomes strangely
real when it goes to take a measure that will affect the long-

term destiny of a child or a family. In discarding out children

who are judged as sex offenders or social delinquents, psycho-
analysis exerts its full social power in that it can put people,
not only adults, but also children, in jail. The children’s jails
are cutely called educational rehabilitation centers, but their
regulating principles are the same as those of jails for adults,
however with the difference that in child jails to this very day
constitutional principles are not applied, while those princi-
ples are well in place for adult prisons.
This shows, more than anything else, the true attitude of
Oedipal Culture toward children, as it shows the devil’s face of
this matter called child protection.
Are Masturbating Children Better Citizens?
Françoise Dolto, the late French child therapist and psy-

choanalyst is very outspoken about the benefits of masturba-
tion but I interject that we are not set in the world to mastur-
bate, but to copulate and lovingly embrace others.
We are not set in the world to engage in endless auto-
erotic self-satisfaction, but to use our natural erotic desire for
building relationships. In this sense, sexuality is social, a social
factor, and social behavior. Hence, people who are sexual are
more social than those who repress their sexual wishes. Child
development, as a whole, today cunningly cheats about this
fact and relegates the child to eternal masturbation in the name of
their own best. Children are encouraged to develop the habit of
masturbation, instead of learning to make love with another
human, which is the real, and natural, form of loving sexual

embrace. What a split paradigm this is! The child is encour-

aged to be autoerotic, which means narcissistic, and to de-
velop erotic fixations upon their parents, but violently, with
all the police power of modern society, withheld from engag-
ing in what is most natural: to embrace others lovingly, others
who are not incestuous objects, and thus peer children and
adults other than their parents.
Sorry, I believe that Western culture’s child-rearing para-
digm, whatever Dolto and others had and have to say about
it, is perverse, as it really puts life upside down in the name of
culture, morality or whatever other fake arguments.
Dolto encourages professionals to take note of the child’s
sexuality to better serve the child, but what does this service
look like down the road? To transform loving children into
egoistic masturbators and incestuously fixated psychopaths?
The functional organic troubles of children she mentions
in her books are often the result of love prohibitions, not prohi-
bitions to masturbate, but prohibitions to have real love rela-
tions outside of the family, and to have the basic freedom to
build such love relations in the first place. See the following
quote:
Françoise Dolto
All those who study behavior problems, functional
organic troubles, the educators, the doctors in the true
sense of the term, must have notions about the role of
libidinal life and know that sexual education is the
grain for the social adaptation of the individual.7
It is of course true what Dolto says about the negative ef-

fects of prohibiting masturbation. But the trick is that the re-
verse argumentation is not per se correct. To allow masturba-

tion does not mean to per se give the child real freedom for
love. This is the logic error here, and here is where society
cheats the child and argues from an irrational and mystical
position that is not factually verifiable. The prototype exam-
ple for this mysticism is where society or psychoanalysis –
and here they lovingly coincide in their spanking the con-
sumer child – speak about pedophilia when the question is not
giving pedophiles their right, but giving children their right
to love adults. These are two different matters, do what you
will, but they are thrown in one pot and judged as one and
the same thing. Here is exactly where the trail of lies begins.
Françoise Dolto
To prohibit the child to masturbate and sexual curios-
ity means to force the child to pay unnecessary atten-
tion to activities and which normally, before puberty,
are unconscious or preconscious. (…) Developing con-
sciousness prematurely in an atmosphere of guilt does
great harm to the development of the child because it
deprives the child of ways to use their vital energies
(libido) that is inherent in those spontaneous activities.
Psychically healthy children who have mastered the
genital stage are toilet-trained, graceful in their body
and dexterous with their hands, they talk well, listen
and observe a lot, like to imitate what they see others
doing, ask questions and expect truthful answers, and
when they don't receive them, begin to make up magi-
cal explanations.8
The truth is that normal masturbation does not at all

fatigue the child, but appeases the phallic vital tension
of which give his erections ample evidence. Masturba-
tion provides the child with physiological and affective
relaxation which does not equal in intensity the or-
gasm of an adult as there is no ejaculation (…).9

The Dogma of the Autoerotic Consumer Child
It goes without saying that for those who are against all
expressions of children’s eroticism, Dolto’s ideas about child
masturbation must sound somewhat progressive or permis-
sive. But from the background of the larger picture that I am
trying to paint here, masturbation, while it’s good of course
and while many children need it just for getting rid of their
surplus bioenergetic charge, is not the real thing what the child
needs and asks for. To repeat it, we are born to learn copulat-
ing, not masturbating, and what children should learn in-
stead of becoming proud masturbators is to become humble
partners in a real sexual embrace where set and setting are
correct, and where there is mutual respect, dignity, love and
acceptance. To say this, excuse me, is not an apology for pe-
dophilia, as such a social policy, once enacted, would naturally
lead, just as in most native cultures, to sexual relations among
children.
If a random number of children choose adult mates, this
then has to be respected, for there can only be one result
when we give the child the right for free choice relations. If
children are free to choose their mates, they must be allowed
to have adult partners as well. To do so does not imply a le-
gal implementation of pedophilia as a new social and legal
paradigm, let me be explicit about this! However, it well im-
plies that there is no criminal punishment for adults who en-
gage in sexual relations with consenting children. But as mat-
ters are in our culture, the basic resistance against children as
erotic beings is not even child-adult sexual interaction, but

even more so, child-child sexual interaction. According to

Freud’s cultural preservation theory, to admit and endorse
child-child sexual relations is against the setup of our culture.
This dogmatic position of Freud is documented and led
to a number of conflicts with his students. It was the main
reason for Wilhelm Reich taking a distance to Freud, after
the latter said regarding Reich’s activism for the sexual lib-
eration of children ‘Culture must prevail!’.
Françoise Dolto, when I interviewed her in 1986 in Paris,
put it in the following terms:
Françoise Dolto
It is true that Freud was normative in this matter. But
why not? The task of psychoanalysis is to bring about
a social revolution or changing the cultural paradigm.
We are here as psychoanalysts to heal the neurosis, in
the individual case, that comes from the cultural re-
pression of the child’s sexuality. This is our task, not
more and not less. Freud has seen it in the same way.10
Hordes of slave-psychoanalysts follow their master in this

greatest myth of all myths that Freud created with the whole
of his doctrine of the Oedipus Complex. It may be against our
tradition to eventually accept the child’s full sexual freedom,
but every culture can change, and only when it’s in constant
change, it’s alive. A culture that never changes is a dead culture, and a
dead culture is a no-culture.
In truth, what Freud ordained here as some kind of cul-
tural imperative was a command to uphold patriarchy, so he
was not that progressive child-loving psychoanalyst that his-
tory has made out of him, but a reactionary!

And his doctrine, then, is a recipe for cultural neurosis

and stagnation, not for cultural progress.
The advice Françoise Dolto gives to parents for the child
who is found to masturbate often is equally ambiguous, and
suspiciously on the line of Freud’s cultural reasoning.
She argues such a child would have to be initiated. And
until here I agree. But she continues that such a child has to
be initiated into superior activities, which require a higher men-
tal level than those usually reserved for children of that age.
Françoise Dolto
[W]hen you see a child masturbating often, a child
who is normal, you can be certain it’s a gifted child
that should be initiated into superior activities, which
require a higher mental level than those usually re-
served for children of that age. But even more often,
it’s a neurotic child for whom masturbation has be-
come an obsessional habit. Such a child must be given
treatment, not punishment. To intimidate the child, or
even prohibit masturbation will impair the develop-
ment of the child; in case the child obeys the prohibi-
tion he will become dull and insensitive, and if he does
not obey he will become instable, angry, undisciplined
and revolted. Neither of this is intended to be brought
about by the adults who react in those ways; but this is
what adults are doing to children, without knowing
what they are doing.11
Intellect Boosting for Sexually Demanding Children
That means a child who is longing for stronger sexual

fulfillment than that of masturbation has to receive a boost of
their intellect. That is really giving a child a pear who asks for
an apple. What such a child naturally wants is to be initiated
into loving copulation, because in masturbation, as my re-

search on the human energy field clearly shows, the vital en-
ergy level is well brought to a new balance through orgasm,
but that is not all there is in sexual love. What is perhaps even
more essential than the sexual abreaction is the tactile experi-
ence of two nude bodies being close in excitation for a while,
which results in a high-level exchange of bioelectricity and emotional
flow which is like feeding our internal batteries, strengthening
our immune system and working counter to the aging proc-
ess. From this larger picture that I tried to paint here, the pre-
tended revolution of so-called infantile sexuality sounds like a
bad joke, if it was not a bad trick, and actually a big lie and a
real enslavement of the child in the name of a life-denying
dead culture that knows only to consume and to possess, and
as a result, to conquer and to rape, but not to live and to love
and respectfully embrace.
Of course, what Dolto reasons here about the develop-
ment of the rational mind is all true; it’s genitality that brings
about the objective mind. But our society is not a group of
genitally developed individuals, which is why it is so deeply
irrational and mystical, and so little responsible. Our society
is one of anally fixated fabulators who are caught in the trap
of mysticism that they call, in their madness, psychoanalysis.
To take an ideological crap science and culture-protection
system such as psychoanalysis for the ultimate truth about life
or childhood is about the greatest madness I have ever heard
of in my life. What Dolto says in the following quotes is valid
even more for real genital cultures such as the Trobriand islands
where children learn to copulate from early age, and not, as
in our culture, to become virtuous masturbators and pleasing
night cushions for their emotionally frustrated parents. The

difference is that they do not need the whole of the Oedipal
construct, with its detour to arrive at genitality and hetero-
sexuality via homosexuality, simply because they give real free-
dom to their children, and real sexuality, not a perverted form
of it. And that is why the outcome is real heterosexuality, and
not, as in our culture, fake heterosexuality.
Françoise Dolto
It is only after the liquidation of the Oedipus that thought
can be put at the service of so-called altruistic sexual-
ity, which means that seeking narcissistic satisfactions
must have been overcome, without however invalidat-
ing those satisfactions.
In the genital state, thought is characterized by
common sense, prudence, and objective observation.
It's what we call rational thought.12
Qualifying Oedipal Castration as Child Abuse?
My criticism of Dolto, as I was on good terms with her

and exchanged with her for a while, may sound strange and
exaggerated, but it is not in any way directed against her per-
sonally. I am speaking here about the perversity of the whole of
psychoanalysis, the whole theater and comedy it represents, the
grotesque family scenarios it plans and puts on stage, and the
whole abstruse worldview it embodies.
What Dolto explains in the following quotes is certainly
true, sadly true, as it exactly shows the shadow side of the
whole of the Oedipal construct, and what it results in when
the boy does not make it to liquidate his Oedipus, as psychoana-
lysts express it. And yes, the problem is more stringent with

boys than with girls, for reasons we do not yet fully under-
stand, but it has been argued by many psychologists that men
generally are psychically more fragile than women.
Françoise Dolto
There are boys who stay lovingly fixated upon their
mothers; their behavior is characterized by the fact
that they do not attempt to ‘seduce’ any other woman.
If the father is alive, the two men are constantly dis-
puting, for the fact that the boy does not detach him-
self from his mother and searches out other love and
sex objects proves that the boy has not liquidated - in a
friendship of equality with his father - his pre-oedipal
homosexuality. He will therefore prepare for getting ‘in
trouble’ with his father through his difficult and pro-
vocative behavior.13
When the father has left and the boy ‘dedicates him-
self ’ to his mother, this behavior can be accompanied
by real social sublimations, which are associated with
the activities derived from the repression of genital
and procreative sexuality, but this boy cannot behave
sexually and affectively like an adult. He suffers from
inferiority feelings toward men that he unconsciously
identifies with his father; he can also be a hyper-genital
who is always avid to get new sex partners toward
whom he will never build real attachment, but he will
show impotent in relations with any woman he really
loves, because this is associated in his unconscious with
the tabooed incestuous object.14
This is how the superego of the boy becomes very

early rigid (…); the reason for this is the necessity to
repress the heterosexual desire in the ‘maternal
sphere’15
The symbiotic fixation upon a parent, especially the mother,

beyond the natural mother-infant symbiosis, and thus after
the age of 18 months of the infant, is pathological and it brings
about a clear reduction of intelligence because of the entan-
glement of the vital energies of parent and child. This is par-

ticularly true, as Dolto, points it out, in the mother-son rela-
tion, and much less in the father-daughter relation because
the mother-matrix has naturally a greater attraction power
for the child than the father-spermgiver.
When mothers do not encourage their children to de-
velop autonomy, they are on the best way to entangle their
children in a co-dependence where the parent is the winner
and the child the loser, and where the child, in most cases
without parent and child being really conscious about that,
becomes the ersatz-mate for the parent. While this mating is in
most cases not sexual, the consequences of mother-son co-
dependence are devastating.
I talk about emotional abuse in cases where the parent has
received clear signals from the child for being granted more
freedom and autonomy, but does repeatedly not comply with
this request, or even actively cuts down or prohibits love and
erotic relations of the child with persons outside of the fam-
ily, whatever their age.
Last not least, it doesn’t come as a surprise when Dolto
categorically judges perverse behavior and social delinquency
as the result of a non-liquidated Oedipus, or one that is not
yet liquidated.
Françoise Dolto
[P]erverse behavior or social delinquents, both are the
result of a non-liquidated Oedipus, or a not yet liqui-
dated one.16

Rationality vs. Oedipal Mysticism
The judgmental attitude of psychoanalysis is not surpris-

ing; it shows how devastating the Oedipal construct is at the
end of the day, together with all the cultural weed that has
grown around it. This insight, that is shared by most psycho-
analysts and psychiatrists is not the real bomb; the real bomb
is the fact that our society tolerates psychiatric nonsense that
perverts our children into potential violent perpetrators, us-
ing a construct for the psychosexual growth of our children
that is anti-life, dysfunctional, dangerous and unnatural.
There must be an awakening one day; perhaps a move-
ment is to be created that is similar to Antipsychiatry in that it
clearly unveils the social utilitarianism of Oedipal Culture’s
child development paradigm because what it creates is not
psychic health and responsible citizens but emotional and sexual
cripples and a horde of silent anarchists who, while paying lip
service to order and morality, are in fact barbarous uncivi-
lized rapists because they have never ever learnt to copulate
and embrace another in love when they were young and still
open for sexual learning.
Modern rape research has shown that rapists are highly
sexually inexperienced individuals who foster in most cases a
highly repressive and moralistic worldview. These people suffer
not from too much but from too little permissiveness and a
blown-up super ego, and they are usually endorsing educa-
tional violence. In addition it has been shown that they are
hostile toward healthy and caring touch, and suffer from ac-
tual tactile deprivation. It is for this reason correct when re-

searchers on the roots of violence, such as Dr. James W. Pres-

cott, suggest to treat sex offenders with sexual permissiveness,
granting them relaxation, massage, psychotherapy and fre-
quent loving sexual embrace.17
Seen from a social policy point of view, we must con-
clude that it’s exactly this denial of real child sexuality in the
form of an active involvement of children in love relations
outside of the family that renders our culture so outright
false, morally corrupt, violent and destructive. And what we
get from the pulpit of psychoanalysis here is but reject and
denial, a false, jovial and grinning pseudo permissiveness which is an
outright betrayal of the child, together with cathedral lec-
tures from a blown-up patriarchal superego incarnated in
women like Dolto, who ‘speak the rude truth in all ways’, to
paraphrase Emerson. Only that contrary to Emerson’s, this
truth does not liberate, but enchains our children in more co-
dependence, more emotional entanglement and abuse and
more murderous fascist ideologies to come from this soil of a
deeply perverted psychosexual base structure, which is the
rotten foundation of our culture.
Oedipal Hero
Oedipal Hero is a term I forged for an individual, usually

of male sex, who suffers from a specific pathology that comes
from a combination of unresolved Oedipus Complex and a nar-
cissistic fixation. In my view, modern psychiatry has just be-
gun to identify this problem, and my approach to scientifi-

cally and psychologically outline this pathology is therefore to

be seen as a pioneering work.18
I use the term Oedipal Culture or Oedipal Consciousness syn-
onymously with a range of similar expressions so as to de-
note the complex process of denial of truth about the cyclic
and pleasure-bound nature of life through the repression of
the child’s emonic vitality.19
Wilhelm Reich
The unarmored organism does not know an impulse
to rape and murder little girls, or to get pleasure
through violence. It is therefore indifferent toward all
moral rules that try to repress such impulses. It cannot
comprehend that one has intercourse with another
only because there is an opportunity for it, for example
being in one and the same room with a person of the
other sex. The armored character, by contrast, cannot
envision an orderly life without coercive laws against
rape and lust murder.20
While the true reason for repressing the child’s emonic

vitality is hardly ever discussed in international consumer
culture, the lifting of the veil behind so-called morality used
to be a strong domain of post-revolution French philosophy.
Most people in modern consumer culture really believe
the main reason for inhibiting the child’s free sexuality had to
do with morality or with a concern for protecting the child’s
natural vulnerability. This cultural and social naiveté strongly
contrasts with other cultures’ perspective, such as the French
or Hispanic cultures, and it stringently contradicts the life
and love philosophy of most tribal cultures.

French social historians such as Michel Foucault and so-

cial philosophers such as Gilles Deleuze have clearly demon-
strated that the reasons for the child’s emotional castration
are to be found in the setup of Western consumer economy.
It has economic, and not moral reasons why the Western
consumer child is relegated to forced orality and deprived of
tactile stimulation.
Gilles Deleuze and Felix Guattari, in their philosophical
exposé Anti-Oedipus, Capitalism & Schizophrenia, set out to for-
mulate a detailed philosophical, logical and ethical critique of
Freud’s theory of the Oedipus Complex. 21
To illustrate my own point of view, subject to several of
my books, I will provide here some quotes of this major
philosophical and psychoanalytic treatise. All the quotes are
my own translation from the French original.
Gilles Deleuze, Felix Guattari

People often believe that with Oedipus, it’s easy, and
you can take that for granted. But it is not so: Oedipus
presupposes an extraordinary repression of desiring
machines. And why, and for what reason? 22

Does Oedipal imperialism only require to abandon
biological realism? Or has something else, infinitely
more powerful, been sacrificed to Oedipus? 23

The un-Oedipal nature of desire production continues
to exist, but is aligned with Oedipal coordinates that
translate it in ’pre-Oedipal’, ’para-Oedipal’ or ’quasi-
Oedipal’, etc.24

CHAPTER THREE
Chapter Three : The Cultural Roots of Abuse | 61
Introduction
When psychiatrists talk about the so-called Oedipus Com-

plex, they are not really talking about sex, but about power.
Along with building power, the child develops a sense of
identity, or self identity. Hence, identity building goes hand
in hand with sexual growing up. In this sense, sexual identity
becomes the base layer for soul power, or soul identity. 25
Now, you may ask why we need power? Is power not
something destructive? Or is it rather the absence of power,
or powerlessness, that is destructive? The answer seems obvi-
ous, it’s the latter. It’s not power that is destructive but lacking
power, repressed power which is depression.
Repression and Depression
The terms repression and depression do not sound so similar

for nothing. Every human, when conscious of their natural
potential of power is constructive and loving. Natural aware-
ness of power is necessary and given to us for self-defense, for
marking our personal sphere or simply for having courage to
advance in life. Striving for power comes about when natural
aggressiveness is repressed; through repression, as a cultural
habit, as it were, soul power turns into depression – and with
that becomes a destructive hunger for power. When that happens,
the natural streaming of life, with its energy, becomes a cold
rigid controlling of life and also of sexual desire. This obsession
for control that goes along with our mainstream culture is the
result of a lost continuum. When the natural balance is dis-

turbed and power and emotions are repressed, the peaceful

continuum that is our natural condition as intelligent human
beings is destroyed. The result is fear, fear of our own de-
structiveness. You can compare the perversion of power and
its replacement by depression, by sadistic control, with the
retrogradation of a planet. Retrogradation of a planet in astrol-
ogy means that the energy of the planet, during the phase of
retrogradation, is internalized, interiorized. This energy then
cannot be used consciously and its manifestation in life seems
to be blocked. There is no success, one feels like an outsider,
one is ‘not wired enough’ for being socially accepted and
successful. With one word: one is not lucky. This image from
astrology can be used generally for describing some truth
about our vital energies. For the healthy and positive devel-
opment of the child it is necessary that the élan vital, or bio-
energy, or what I have came to call emonic flow, is streaming; it
is essential that this steady emotional flow does not stagnate,
as is the case when the energy is caught in turmoil of fear,
worry and guilt. What happens in this case is that the energy
inverts, primarily socially but then also sexually: a sociable
child becomes a retired, lonely fellow, a happy child becomes
timid, scared, awkward, clumsy, maladroit; a child who was
naturally attracted by the other sex begins to exhibit ho-
moerotic attraction. The child that was once gay, becomes a
gay.
This is often the result of cruel punishment or religious
taboos that provoke guilt and block the psychosexual devel-
opment of the child temporarily or permanently. The child
begins to think before acting, instead of doing things intui-
tively and elegantly, and thus spontaneity and creativity are

going to nuts. The child builds a protective shell and retreats
into it for most of the time.
Such retrogradation of the emotional flow, which results in
sexual and non-sexual sadism, is not only the result of sud-
den attacks such as punishments or abuse, but often generally
the result of prudish child-rearing and a strong family focus
upon ‘Behave yourself !’ and a rigid moralistic behavior code.
In cultures where children live their sexuality freely with
other children, such as for example the Trobriand culture of
Papua New-Guinea, homoerotic inversion is a very rare thing to hap-
pen for the child in that culture passes nights from age three
in a community dormitory together with other children –
and there reigns sexual promiscuity. Emotional and sexual
maturity of the child is thus the result of the child’s direct
contact with other children as sexual mates. The parents re-
frain from interfering in any way in this natural emosexual
growth process and thus grant their children an utmost
amount of emosexual autonomy.
In our own culture, still in the Middle-Ages, matters were
still quite simple: a pubescent child was a child that was con-
sidered an adult. Sexual maturity was matching social matur-
ity. Marriage took place at around twelve and at fourteen a
boy reached craftsmanship in his chosen field. Thus, puberty
concurred with initiation into adulthood – and this seems to
me a wise and logical social policy.

Trained to Be a Dummy Partner
And how is it today? At thirty still in pampers, I would

boil it down to modern jargon, and not without a grain of
humor! But there is more than a grain of wisdom in that say-
ing. This social pathology that expands from co-dependence
over emotional abuse until schizophrenia or childhood psy-
chosis is one of the many price tags we pay for our soulless
and hyper-technological civilization. But again, this may well
be so, but how you are going to cope with it?
I knew these things at age sixteen, but this didn’t help me
to cope with the emotional addictions, the co-dependence
with my mother, the early abuse pattern that I began to real-
ize was a constant in my childhood, and the total unaware-
ness of my soul values.
It goes without saying that in Oedipal Culture, children
are supposed to go through a strange kind of psychosexual
development which is marked by a total sacrifice of sexual satis-
faction and acceptance of an ersatz in form of gerontophilic attraction to
their parents. The child is requested to accept their parents as
ersatz mates for the sexual relations forbidden to minors –
see the association of this enslaving term with minor, minus,
minuscule, minority, and mining.
The child is supposed to fall in love to their parent of the
opposite sex, and not only platonically. Because the libido cannot
grow if there is no real sexual stimulus, this clearly incestuous
demand is veiled behind elegant formulas such as Freud’s
famous ‘identifications’. The child has to perform something,
not intercourse, but identifications! While normally in life peo-

ple learn things by doing them, it is said regarding the psy-

chosexual development of the child that things are exactly
reversed: the less a child is sexually active, the more healthy is
considered their psychosexual growth.
Apart from the abstruse logic and mysticism of this con-
struct, statistics clearly speak a different language. Our psy-
choanalytic cabinets are filled not with people who had a lot
of sex when they were not supposed to have any yet, but with
those who were diligently complying with the taboo on child
sexuality, and behaved well! In our societies every third asks for
psychotherapy because of sexual dysfunctions, frenetic part-
ner change, frigidity or infertility, and sexual crime is ram-
pant. Furthermore, erectility problems are on rise with males
and sadomasochistic inclinations with both sexes. The newest
headlines are confessions of females who admit that they can
reach orgasm only if they are raped, or the rape is acted out
as a game with the partner. Without rape, no pleasure! Males
are asked to let the swine out to give their female partners
‘full satisfaction’ through more or less brutal rape that is so-
cially sanctioned as ‘necessary for upholding an otherwise
dysfunctional marriage’.
Trained to Be a Dummy Consumer
The child is sacrificed on the altar of cultural purity by

cutting out their sexual tongue. The child becomes sexually
mute, a sexual idiot that later is only able to rape, but not to
copulate in a loving embrace. This perversion of the natural
child into a sexually illiterate moron is effected both through

an inner process that Freud called identification, and through

social hypnosis and the conditioning of the child upon indus-
trially fabricated toys that gradually alienate the child from
their own body, their own continuum.
It is argued that it was natural that a boy wanted to be
like his father and a girl like her mother, but the truth is of
course that no child wants to become a tin-soldier clone of
their parents. This truth is veiled because it is not politically
correct in a culture of hierarchical subordination in which
the younger is supposed to clone the elder. It is not politically
correct in a culture of industrial manipulation in which the
individual is legitimate only in his or her residual habit as a
consumer and not through their plain autonomy as a self-
thinker and self-feeler.
Clone Your Parents
Freud explained. The first identification is the one that

we call homosexual identification: the child identifies with the
parent of the same sex. Next comes the heterosexual identifica-
tion with the parent of the opposite sex, and it’s here where
Freud spoke of the Oedipus Complex. Extrapolating this idea, it
becomes clear that psychosexually, we are all homosexual be-
cause our society denies free child sexuality. More precisely,
this latent homosexuality in our culture is the result of social
manipulation and not the outcome of natural growth or of
choice! This latent homosexuality becomes real, as a behav-
ior, when we remain caught in the Oedipal trap, when, for
whatever reason, we miss the magic jump into the main-

stream pool of heterosexuality, or when we not even pass into

the Oedipal phase. Here, you should wake up and say:
– Hey! Nature cannot have meant this to happen!
To express it coarsely, our culture has somehow institu-
tionalized homosexuality and incest. It makes no difference that lip
service is paid to condemning incest as abject, because what
culture says is of little or no impact. What culture does, how-
ever, is.
Fake Heterosexuality vs. Manifest Heterosexuality
It is equally of no relevance that incest may not be acted

out sexually. I am talking here about emotional incest – and this
is the only really destructive incest, as it is holding the child
back from growing into autonomy and was silently endorsed
through the whole course of patriarchy, the authority princi-
ple and forced consumption! In theory, the Oedipal phase
results in the child’s heterosexualizing their sexuality through
attraction to the parent of the opposite sex, while at the same
time the homosexual attraction to the parent of the same sex
loses importance. Heterosexuality thus, in this system, comes
about only if the child lives successfully through both identi-
fications; only in this case is the child able to gradually get
out of the symbiosis with the matrix and to develop true in-
dividuality.
It should be obvious to the reader after these explana-
tions that our concept of heterosexuality is based upon an
almost unbelievable distortion of nature and that this kind of
artificial heterosexuality is rather fragile. Natural heterosexuality

is something essentially different. It is heterosexuality that I qualify

as manifest, brought about by natural intercourse and love between
partners of the opposite sex, and this as early as possible in
the life of the person.
Our society’s concept of heterosexuality is schizoid. It considers
as normal premature homosexual and gerontophilic condi-
tioning of the child that is forced upon the child.
If we consider life as a continuous sequence of synchro-
nistic processes and probabilities, it becomes evident that it is
more probable to remain caught in one’s Oedipal Complex than
to liquidate it. It is for example as good as impossible for the
child to liquidate their Oedipus if the parent of the opposite
sex is either dead, absent or unacceptable. And how many
single-parent families there are today, and the number grows
exponentially with every year! One result of this social reality
is that there is a mutation in the psychosexual development of
children, more and more also on a global level. One of the
sad results of the Oedipal confusion is sexual crime, for typi-
cally in this constellation the sexual energy inverts: it is di-
rected inside instead of outside, inward instead of outward,
within the body instead of outside of the body.
The Logic of ‘Oedipal’ Rape
The rape victim has put her life inside her body and the
rape symbolically liberates her from that body that enclosed
it. That is the logic of rape, seen from the side of the passive
partner. From the side of the active partner, rape is the desire
to liberate oneself from Oedipal constriction through liberating

another from exactly the same constriction. Rape is a linguistic mis-

understanding. The word rape literally means theft. It is a
symbolic act of taking back what one believed to have lost,
that is one’s sexual innocence. In depriving a child of sexual
innocence, the rapist symbolically puts himself in a renewed
state of purity, of innocence. Through the rape of another,
he is less raped himself.
But what mainstream psychology never has understood
is that the rapist also liberates the victim from a denial of living, and
through forced copulation tells the victim that life is copula-
tion. This is how the rapist renews and strengthens the vic-
tim’s survival responses, a fact that was used by Milton H.
Erickson as a hypnotic suggestion for healing rape victims of
the trauma caused by being raped. Interestingly, many more
rapists commit suicide after raping than rape victims after
being raped!
Stuck in the Oedipal Trap
The child, in many cases, cannot do the magic jump into

heterosexuality that is the result of liquidating the Oedipal
constriction. Hence, the child remains in the previous stage of
psychosexual development, that of anal-sadistic homosexual-
ity. When the child gets stuck in the Oedipal trap or, to put it
differently, gets caught in the spider web of the homosexual
labyrinth, the fusion with the matrix becomes definite, and in
most cases no more reversible. This fusion that I call secondary
fusion is then transported into adolescence where it is fed by
higher sexual energy and will manifest through one or the

other form of sexual violence. This explains why violent emo-

tions such as hatred, anger or revenge feelings get linked to
sexual arousal. A once overtly timid boy becomes a notorious
rapist who considers his penis as a weapon and sexuality as
an erotic shooting exercise.
That most of us do not rape and murder shows that we
steer rather effectively against the general cultural madness,
that we as individuals are actually more virtuous and more
human than our culture is. And that we have built an almost
heroic self-discipline, where creatures of lesser stature than
humans would perhaps leap into error and annihilate a
whole culture.
Of course, the right and effective solution here would be
to change the entire concept of mainstream education, both
in the West and the East. The child needs to be free to realize
their sexual nature and to express it through physical copula-
tion, actively and passively. This is part of the eternal yin-yang
of the whole cosmos. Thus, this is not only a psychological
idea, but part of a political agenda! Without this fundamen-
tal step away from moralism and toward love, we will not be
able to realize world peace in any scenario of a future society.
Rape-Rage-Rap
This terrible rage as a result of lacking autonomy is to be

explained as an infantile reaction, as a primal sensation that
has survived childhood and became rooted in adulthood: in
reality it is the fear of death! For in every life-in-growth there
is a strong will for autonomy. It is the will to pass the growth

process as soon as possible and to become as those who are

grown-up. Once a child feels that mother wants him back in
the womb, wants him remain a dwarf, a puppet and partial
object of mother’s larger body, the child will feel threatened.
Life for a child is a synonym for growth and if growth is not
allowed, life is not allowed. Thus, the child rightly gains the
conviction that mother wishes child to be dead or return into
the womb – which boils down to be the same. The problem
becomes very complex through the fact that the child cannot
consciously integrate or express the terrible anger at the
witch-mother. This feeling must remain tabooed for the child
as it triggers a survival response: the child is horrified at the
thought of questioning the source of their safety and daily
care. This is why this rage is repressed into the deepest layers
of the unconscious where it leads a shadow existence like the
mythical Minotaur.
One day, the charmed frog will be liberated through the
love and magic kiss of a princess. The liberation comes about
through the energy of love. Love retransforms Minotaurean
energies back into constructive vital energies.
Love vs. Depression
Love is an alchemical process of the highest effectiveness;

it means unconditional acceptance of one’s own desire and
at the same time the acceptance of the desire of each and
every other individual. To split love off into categories of
filial love, platonic love, erotic love, friendship, enemy love,
god love and other nonsense destroys love.

Love cannot be divided. All sexual taboos are equally love

taboos. When citizens in a country spy each other out, trust is
not possible and this is the reason that today in postmodern
international culture, which is basically a moralistic culture,
children grow again in a climate of anguish, strife and perse-
cution that is directly opposed to their healthy emosexual
growth.
Especially important in education is the integration of
the anima with boys and the animus with girls, the assimilation
of the other half, in order to get at a harmonious relationship
of yin and yang. Present education, however, debilitates the
emotional wholeness of children and creates a high anxiety
potential in the young generations of tomorrow.
However, with fear no problem can be solved, no loving
world can be created, and no natural and conscious relation-
ship with the environment can be built. Worse, fear cuts the
connection with our higher self, the true and authentic iden-
tity of the individual.
Fear creates an authority-craving, opportunist and weak
character prone to manipulation and collective lies in what
ideological costume ever they appear. If the world is to sur-
vive, we must bring about the exact opposite characteristics
in the young generations. This is not possible without raising
our emonic awareness, as I have pointed this out in all my writ-
ings on human evolution and sociopolitical policies.

The Power of Love
I put up the hypothesis that love and depression are mutually

exclusive. Where love is, depression must fade. Where depres-
sion is, love cannot be.
Love is power, natural and non-destructive power. But
this power of love has nothing in common with social or
economic power. It is a love-specific power. It is soul power.
Let me explain this a bit more in detail. We speak about
the power of love. This power is equal to the power of life
which is love. Life is love.
The power of love can be compared with the power of
art or the power of wisdom. For here we also speak about
powers that are beneficial and not the destructive power that
is the result of depression. This is so because the powers of
love, of art or of wisdom are not dominating or exploiting
their objects; they are innocent in the true sense of the word,
in-nocent, not harming, and because they are free of guilt.
It is a fatal error by puritanical minds to see power abuse
as inherent in sexuality. Through this error, a sex-hostile mo-
rality and culture was built, especially in Western society, that
has created havoc on the level of the meta-psyche or collec-
tive unconscious.

Why Depression?
Socrates said the only thing he knew something about

was love. Was it for this reason that he never was interested in
a position in the Greek government and instead preferred
walking the streets and asking people intriguing questions?
Was he claiming an other-worldly power?
It is noteworthy that also Jesus of Nazareth came along
with the idea that his power was not from this world. When
we consider his modest birth and youth, this man certainly
did not irradiate worldly power. If we further look at the life
of Buddha, we see a man who first was very powerful socially
but then resigned this power and became a sannyasi, a wan-
dering hermit.
Can we conclude that Socrates, Jesus and Buddha were
powerless? And how was it with Gandhi? These men cer-
tainly had power, greater power than all worldly forces at
their lifetimes. But what was the kind of power they had?
Let us look, on the other hand, at the gruesome life of a
man called Adolf Hitler. What kind of power did he have?
Did he have power? Or was the horror that he brought about
not the result of blind rage, of an immensely pent-up depres-
sion? In German depression is called Ohnmacht which means
Ohne Macht (Without Power) and thus can be translated as non-
power.
Is not every abuse of power a use of non-power, of de-
pression? What triggers destructiveness: power or depres-
sion? When we look at powerful wild animals such as tigers

or lions, or even very large animals such as elephants, we see

how incredibly tender they are when tendering (sic!) their young,
how much care they bestow upon their offspring, how lovely
they foresee to avoid the smallest shortcomings that could
bring displeasure to their young! What is it that animates
these animals, power or depression? Without any doubt, the
motor of this great natural intelligence is power.
And how is it with the power of our worldly rulers and
dignitaries? Do they really have power? Or do they reign
with non-power, with depression?
Was Napoleon powerful? Or was he a depressive dwarf
whose megalomania was reversely proportional with his infe-
riority complex? In hexagram thirty-four of the I Ching, Da
Dchuang – Power of the Great, we read: ‘The common man
reigns through power, the noble not’. The interpretation ex-
plains: ‘The power is not to be seen outside but it can move
heavy load such as a truck which is strong because of its axis.
The lesser power is used on the outside level, the greater it
is.’ Let us consider the power of a retired hermit. Such a
man has evidently no outside power. He even shuns any
manifestation of external or worldly power. But does he not
have a strong inner power, an immense inner power even, an
inner power so great that it can spiritually transform the
whole world in less than a lifetime?
To end this circle of questions, let’s consider a moment
the insights we gain from psychiatry and psychoanalysis.
What is the goal of every therapy? Is it not to help the pa-
tient build self-power, to help him or her deal with depend-

ency patterns and to positively sustain his or her quest for

autonomy?
Of course, these are rhetoric questions and the answers
come up intuitively as you ponder the questions, and without
further effort. With this in mind I would like to have a deeper
look at worldly power, and here especially how power is acted
out in relationships. Our regard will first be a general one,
then we will focus upon sexuality as an important part of
human relations.
My hypothesis is that if you are suffering from destruc-
tive power games in your relationships, there is always one of
the following three elements present in one or in both part-
ners of the relationship:
‣ Lack of autonomy;
‣ Confusion about the boundaries of the body;
‣ Deep and lasting depression.
Besides that, it is a fact that traditional education, as it

was monopolized by church and state, has systematically
bred all three factors and therefore is largely responsible for
the mess we face today in the world. As examples to the con-
trary we may have a look at the tribal cultures of the North
American Indians, the natives of South America and some
Nomadic cultures such as the Tuareg who respect the person
or light body of the child in a way industrial culture never
did.

These tribal cultures favor autonomy and personal iden-

tity in their child-rearing practice, while international con-
sumer culture encloses the child in a protective shell that suf-
focates the child’s emotional and sexual life. To put it in still
simpler terms, I say that tribal cultures favor and care for a
base continuum that can be translated into the slogan Life is
love.
On the other hand, modern industrial world culture is to
be characterized, very similar to the Roman empire, by the
slogan Life is power. Both paradigms bring about social reali-
ties and political strategies and policies that are quite differ-
ent, not to say incompatible with each other.

The Magic Spells
Let us see what in detail breeds depression and how it is

brought about in the youth. Transactional Analysis revealed to
what extent traditional education uses suggestions in order to
mold the child according to social norms and expectations.
Suggestions are hypnotic formulas that are written in the child’s
mind through what is called magic spells. Some of these spells
are:
‣ Be ideal!
‣ Be small and helpless!
‣ Ignore who you are!
An adult who appears in front of the child as a god-like

and infallible creature, or as an ideal parent, suggests without
words that the child, compared to such an example of hu-
man perfection, is unendingly sinful, stupid, weak and pow-
erless. Each of us who has been reared by such an example
of embodied virtue and infallibility, be it in their vintages as
parent or educator, knows what I am talking about.
Carl Jung said that the practices of psychoanalysts are
filled with people who had ideal parents. Education based
upon ideals always tends to idealize not only certain ideolo-
gies or a certain Weltanschauung, but also people. An ideal-
ized human is not a real human. And this is valid so much

the more for children because children think in real and not
in ideal categories.
Ideals are abstract ejaculations of thought that the child’s
mind cannot bring about. And fortunately so! Ideals may have a
certain moral value, but within education they are not only
worthless, but really destructive, because they pervert the
child’s psyche through their make-believe to represent truth.
What is truth? Only the mature mind of an adult, allow
me to say this cum grano salis, disposes of enough objectiveness
to recognize the relativity of ideals, that is, their always being
part-truths. Traditional repressive and obsessively coercive
education can realize its sordid goals only through sublime
psychic terror. Of course, this terror primarily focuses upon
the child! This was known by tyrants of all times until today.
Etymologically I am speaking here about ideologies and
not about ideals, and while I am well aware of the difference,
at the end of the day, believe me, all boils down to the same;
every ideal can be converted or perverted into a life-denying
ideology or into religious tyranny. Not only in antiquity but
as well in our days millions of people are sacrificed for ideals.
All wars, in the whole of human history, have been fought for
ideals. Hitler’s Nazi ideology is based upon an ideal of racial
purity, the horrors of marxist, communist or stalinist perse-
cution and torture were founded upon well-sounding ideals
of social reform, the destruction that the cultural revolution
in China has caused to the cultural heritage of humanity was
motivated by ideals. The merciless cruelty of the Crusades
and the Inquisition or of the French Revolution were founded
upon religious and political ideals – and so forth without end.
Cruelty, persecution, wars, civil wars and the countless

massacres of minorities can only end when we understand
that the so-called ‘evil’ in the world cannot be ended through
ideals, nor through moral wars or anti-drug campaigns, but
only through a revolution of consciousness that is not based upon
the mental creation of ideals. Great sages such as Maharshi
or Krishnamurti have shown us the way. 26 K has given us a
detailed account of a non-repressive and creative education
to wholeness, an education that has an immediate link with
truth, with life, and that avoids as much as possible the intel-
lectual trap that is so typical for idealistic education.27
Let me now present and explain some of the magic spells
that are part of life-denying education, and show their de-
structive impact upon the child’s psyche.
Be Ideal!
Asking something impossible from somebody inevitably

brings about in that person a sensation of powerlessness, an
acute feeling of non-power, of depression. This is even more
true when the asker possesses higher social power than the
person who is asked. And when we look at the relationship
society-child, this is still of much higher impact. When Adolf
Hitler was a small boy, his father treated him like a cock-
roach; the result was that little Adolf became an insect that
devoured almost the whole of Europe. The research con-
ducted by the Swiss psychoanalyst Alice Miller has delivered
valuable insights about Hitler’s childhood as well as about

the childhood of Jürgen Bartsch, the German serial child

killer that made history in the 1960s.28
Bartsch, abandoned by his parents in early childhood,
grew up with a foster family who ran a butchery. The adop-
tive mother used to throw butcher knives after little Jürgen
when he failed in one of his tasks – because he had to work
from babyhood.
Human nature is not bad from birth and therefore does
not need to be ‘improved’ by religions or political ideologies;
what such oppressive systems of manipulation resulted in was
to further deteriorate the human condition. Were such sys-
tems really motivated by deep trust in a beneficial creator
force, what name you wish to give to it, they could never have
fostered the abstruse idea that this potential benefactor-
power creates a human that, as they assume, was bad from
birth – spotted with original sin. If, as I assume, the whole of
creation is naturally good and blessed, all our emotional and
sexual attractions are good and important and must be inte-
grated in the whole of life. This requires us to accept their
existence, and foster their creative expression! Not more and
not less. For all that we wish to express is already born into
us, from our beginnings, and regardless of our age or gender.
The magic spell Be Ideal! is used for hypnotizing children
into dull obedience; it forms part of repressive education and
negatively infringes upon the child’s carefree exuberance and
spontaneity. It negatively interferes with children’s emotional
wholeness and integrity. It suggests to children to not be some-
thing that they are and to become something that they should
not become – which is simply perverse as an educational
model. Research on the causes of psychosis and schizophre-

nia has shown that these frequent emotional disturbances are
bred in a family milieu of extreme dishonesty and hypocrisy
where the people around the child typically are sworn into
condemning the child as a culprit for the family karma. The
verbal and nonverbal messages transmitted to the child usu-
ally say exactly the contrary of what the child himself ob-
serves or intuits. Requiring from children to be ideal a terri-
bly effective way to condition them to become obedient con-
sumers and automatons. As such, it is a subtle form of child
abuse! From there, it’s only a step until subjecting them to the
tyranny of ‘political correctness’. There are so many histori-
cal and present examples for this fact that I spare them out
here.
Be Small and Helpless!
This is a powerful magic spell that virtually inhibits chil-

dren from growing bigger. Here belong all those messages
that ask the child to remain puppet-like, small and cute, thus
suggesting to the child that it’s better to stay small than to
grow. Dwarfs are not always resulting from genetic errors;
they often are children under the hypnotic command of re-
maining small and helpless. They obeyed parental instruc-
tions word by word. Their subconscious executed the per-
verse parental suggestion to keep small and helpless, means:
easy to manipulate. This magic spell that often is used by a
lonely mother, is destructive in that it entraps the child in the
fusion with the matrix, downplaying every attempt of the

child to cut the symbolic umbilical bond of dependence. The

child is conditioned to believing that all good relationships
are those that foster symbiotic dependence. That is why this
spell is especially counter-productive to the child’s quest for
autonomy.
Our society strangely encourages mothers who withhold
autonomy from their children, and enclose them, ‘for their
own good’, in a spiderweb of gluey sugared filaments that
are invisible to the child. This blindness and silent complicity
of society with emotionally abusive mothers is a factor that
invariably strengthens the co-dependent and abusive rela-
tionships such kind of mothers maintain with their children.
This is why, in this kind of constellation, the child regularly
receives the hypnotic spells not only from their mother but
also from grandparents and other persons who are in favor of
the idea that a mother should receive ‘compensation’, from
her child for the refusal of affection and tenderness from the
side of her partner. This support in turn encourages her to
really use the child as a tear-pillow and poison-container. 29
The phenomenon has been studied quite in detail, also
from a sexological point of view. It was shown that for the
psychosexual development of the child, such a parental atti-
tude is highly destructive in that it results in sexual impotence
with males, and frigidity with females.
The vital energies naturally manifest in a libido that is
directed away from the family. And here I obviously contra-
dict Freud. Such a libido cannot develop in a child who intui-
tively knows that a parent is emotionally dependent upon the
strong and exclusive relationship with the child. This means
that parental affection, with emotionally abusive parents, is

itself on an infantile level and thus the child is rather playing
the role of a parent of their own parent, than being a child
of that parent. Such a child will always try to fulfill the emo-
tional demands of the parent-abuser and bury their own
need for autonomy. In this point, I fully agree with Melanie
Klein who sharply contradicted Freud; in addition, she found
that life-denying spells are absorbed by the child long before
the ‘Oedipal’ age, which means that already infants are being
conditioned through society’s morality codex, as those mes-
sages are most of the time transmitted nonverbally.
The price for obedience is very high: it’s the price of a
human life! For the élan vital will retrograde and many of the
child’s best talents will develop with lots of delay or never.
This complex of pathological symptoms is what I call
emotional abuse, and which actually encompasses physical and
sexual abuse; emotional abuse is the overarching notion. My
view on the matter has in the meantime been taken up and is
now shared by a number of qualified child psychologists and
abuse experts, while twenty-five years ago, when I first voiced
my concern about emotional abuse being the worst abuse
there is, I encountered only suspicion and estrangement.30
I would like to speak in this context rather of affective im-
potence than of sexual impotence, and this because most men
who have problems with co-dependence can well have strong
erections and orgasms, if there is no physical handicap. The
problem manifests rather through frequent and even frenetic
partner change, fear of closeness and of intimacy, combined
with explosive emotions such as rage, anger, or strong feel-
ings of revenge that become linked to sexual arousal, with

the result of sadomasochistic urges and resulting perverse sexual
behavior.
I do not want to deepen these problems here because for
this study only one point is important: the fact of power hunger
becoming linked to sexual longing, or, more precisely, the inhibi-
tion of love through a latent and ongoing depression.
I already said above that libido inverts if there is no or
only insufficient affectional bonding with to the parent of the
opposite sex, or a parent-replacement. In this case, the libido
inverts and the child will retreat from group life and develop
timidity and shame of their body; and guilt will dominate the
mainly masturbatory sexual life. On a mental level the child
will develop rather strange habits such as collecting stamps or
insects, or matches, cups, hats, stickers or dead mice, or other
tiny objects that are lifeless and ‘mechanical’.
For the child such a development clearly is defeating be-
cause it’s an ersatz for real pleasure; the anal collector obses-
sion shows the regression of genitality into anality. Hence,
the child remains fixated on a partial and fragmented develop-
mental stage, without completing their psychosexual growth.
Prevailing emotions are frustration and depression. Typically,
in this constellation attempts of the child to gain autonomy,
especially regarding erotic relations with peers, and for satis-
fying sexual curiosity, will be rejected by the pathological pos-
sessiveness of the co-dependent parent; and even if permis-
sion is given once in a while, it is usually given in a way that
induces even more guilt and shame in the child.

Boys or girls who are conditioned in this unlucky manner

will tend to avoid contacts with the other sex, and often, a
conservative or religiously colored vocabulary is used to overtly deny
the desire for sexual experiences or the need for sexual abre-
action. Contacts are sought out with the same sex. The latent
homosexuality may once in a while surge up into conscious-
ness and a same-sex erotic experience may happen. But in
most cases, and depending on the strength of consciousness
of the person, the homosexual tendency is not accepted and
developed consciously, but rather denied and hidden behind
moralistic or even persecutory behavior and over-adaptation
which, in turn, alienates the young person still farther from
her body reality.
If sexuality is accepted or not, the question of power or
depression will be important in this situation because it condi-
tions behavior: the young person may either display a snob-
bish, arrogant and dominant style or in the contrary exhibit
a rather slavish, smeary obedience, and in both alternatives
there will be a relatively high level of aggressiveness and competi-
tiveness. I tend to generalize these insights, and admit that
this needs further corroboration, but say that competitive-
aggressive cultures, such as the United States of America, are
those that, through their puritanical and extremely moralistic
life paradigm, more or less systematically breed the compen-
satory co-dependence between parents and children.

Ignore Who You Are!
This is another magic spell that serves to disempower the

child and alienate him from his body for the abuser-parent to
gain more latitude in controlling the child. This magic for-
mula that is induced rather nonverbally leads to a deep con-
fusion in the child about the contours of the body, the limits
of the ego and generally, the limits in every respect. Hence
there will be daily fuss about limits. To disregard one’s limits
means that:
‣ One manipulates others, without even realizing it;
‣ One disregards inner signals that show limitations;
‣ One treats the body of another like one’s own body.
A co-dependent mother tends to use and abuse parts of

the child’s body like her own body, taking it for granted that
her psyche is eternally fusioned with the psyche of the child.
The consequences of such mothering attitudes are fatal for
the child. The same is true in some way for the father-child
relationship, while the results are less fatal, simply because
man is not the matrix but spermgiver, and this psychological
fact that may seem of minor significance culturally, is highly
significant on the level of the child’s psyche.
Father-man is more easily inclined to grant autonomy
than mother-woman because mother-woman who cannot
conceive more will try to receive, attention, veneration, adora-
tion, affection, tender care, emotional comfort and compre-
hension. As typically in this constellation, woman does not
receive all this from her partner-man, because when man

refuses to give sperm, man also refuses to give love and affec-
tion, and as a result woman tries to receive it from child as
the available household agent.
Such a mother will display a high demand of considera-
tion and understanding from the side of her child or chil-
dren; she will tend to burden the child with responsibilities
and often also induce guilt in the child regarding her being
‘so unlucky’ in the couple relation. From here, to demand
complicity in a non-marital because incestuous relationship
with the child is only a step; and to repeat it, it’s of minor
importance that such incest is acted out sexually; its psychic
component alone is what has the devastating impact upon the present
and future behavior models of the child.
A child in such a situation namely cannot easily find out
who he or she is, thus being impeded from defining and de-
veloping their identity, as identity building is possible only in
the case that mother’s and child’s body images have become
disentangled. Co-dependent mothers typically do the con-
trary, they entangle the child even more in symbiotic close-
ness, when the child is old enough to keep moving away, and
build self-reliance.

The Co-Dependent Bondage
For reasons of lacking emotional insecurity, the co-dependent

mother tries to prolong the original symbiosis with her baby,
inducing guilt in the child every time the child attempts to
gain autonomy; this entanglement situation leads to the child
switching forth and back between the desire to gain a dis-
tance from mother, and again being attracted to her.
This can be easily imagined using the following parable.
Represent in your mind mother and child being held by a
thin elastic rope: every time child moves away from mother,
and toward life, the rope is stretched, and stretched more.
The faster and the more impetuously the child runs toward
the world, in the firm intent to leave mother, the more bru-
tally the rope will catapult the child back to her, and this
means on the psychic level: back into the tranquil matrix and
away from a pulsating world. The elastic rope symbolizes the
co-dependent bond and also shows elegantly that such bond is
bondage.
Only he who knows who he is can develop enough per-
sonal power to direct their life. Today most young people in
postmodern international consumer culture are caught in clinging fu-
sional bondage with their mothers, thereby remaining clumsy
pampered toddlers for their whole life. Through the co-
dependence between mother and child established by mod-
ern culture, and with a father often pushed at the periphery,
the holy mother that is the real profiteer in this unjust rela-
tion is compensated for her loneliness in the couple relation –

because man is busy with business, disqualified collectively as

a child-sitter and caretaker. The one who pays the bill for this
absurd theatre is of course the child; the results are schizo-
phrenic tendencies and lasting depressions, together with a weak
sense of identity, as well as strong rape urges with males cashed
in long-term. What young people learn instead is to identify
with groups, and only very few develop their own firmly es-
tablished identity through self-knowledge and a self-thinking
approach to life and society. The answer I usually get when I
say this is:
– But you know, this was always so! True freedom has never ex-
isted in human history, and children were always enslaved and treated as
poison-containers.
It is easy to relativize each and every new insight with the
slogan ‘this was always so’. This attitude only shows the piti-
ful ignorance regarding the many grey shades of life, and
besides that, it’s simply not true. Fact is that our technology-
based civilization progressively prolongs the parent-child de-
pendency, as a matter of socioeconomic realities. At the same
time, forms of collective fusion, the growing dependency of
emotionally starved youngsters with groups and group life, is
ruthlessly exploited by sects and malevolent political group-
ings because they thank their rank-and-file to society’s silent
complicity in enslaving the child.

A Problem of Lacking Boundaries
Psychologists tend to justify this state of affairs, arguing

that it was our prolonged educational cycle that was at the
root of the problem; in addition they note that modern soci-
ety lacks initiation rites such as tribal cultures do, and that
another fatal factor was the taboo on strong father-child rela-
tionships and the lack of males in child care, at home and in
pre-school education. This is true, but this situation doesn’t
do away with our social responsibility to remedy the pathol-
ogy of a prolonged Kindergarten in form of extended study
cycles and insanely tabooed child-child erotic relations.
Lacking orientation, something often complained about
regarding our youth is no wonder in a culture that has itself
no real roots because it has become alienated and dysfunc-
tional, lacking out in its foremost duty: to sustain humans in
their unique life paths, mission and creativeness. As a result,
depression is not only an individual phenomenon but has
become something like a collective curse, a group depression.
People wish to dominate and emotionally manipulate another
because they do not know who they are and are confused
about limits. Rampant traffic delinquency in all our major
civilizations today is another indication that my hypothesis
bears some truth. Because in public traffic all is about limits
and respecting limits; traffic is for the unconscious a direct
corollary of sexual traffic in the sense of intercourse. Thus,
automobile crime and drug trafficking have become a whole
large area of compensatory action, and corresponding conflict.

And when we look at the behavior of nations, there is

further evidence that corroborates my theory. A nation de-
sires to subordinate another because it is depressed. The de-
pression was provoked by a fight about limits, the borders of
the nation and those of the other nation. Border fights are
what most often in history has provoked wars between na-
tions. International law has developed a vocabulary for these
problems that is strikingly similar to psychological language.
For example, international law experts talk about a lack of
identity of a certain nation or about lacking self-determination, or
about feelings of megalomania that make for a confusion about
the borders of the country. Right-wing law experts in the
1930s in Germany and even abroad claimed public under-
standing for Hitler’s megalomaniac demands to gain back
the old Reich that pretendedly was ‘stolen’ from Germany
during World War I. It was argued that in some way Hitler
had been right and therefore largely supported in his Krieg-
spropaganda because de facto Germany had been ‘punished
too harshly’ after World War I and therefore had been ‘hu-
miliated in its national identity’. This was the official rhetoric
that even today is upheld by some historians.
In the dealings of nations with each other we encounter
exactly the same fights about limits that we know so well from
the family therapy practice. A psychosis is the total crash of
all inner boundaries, especially those between inside and out-
side reality.
There is striking evidence that shows the correlation be-
tween infantile psychosis and a general lack of boundaries in
the family group life the psychotic child belongs to. Bounda-
ries, do what you will, are needed as a base condition for re-
spect. Parents who are unable of relating affectionally and
empathetically to their children, are often abusive because
they tend to confound their body boundaries with those of
their children.
As already pointed out, incest is exactly based upon this
‘possession thinking’ so deeply rooted in materialistic society,
and patriarchy has established it long ago in the relationship
between the father, as the patria potestas, and all females and
female children that inhabit the household. That power to
rape-and-enjoy all that is subordinated, and except it’s male,
was also used to assure male supremacy over female slaves,
and maids and their girl children. It is still a custom that can
be found in remote regions in Latin America and Asia, and
generally in highly patriarchal societies.
From this perspective, incest could be redefined as sexual
dominance over all females, regardless of age, being present
in the larger household. Incest is originally a non-sexual or
rather a pre-sexual matter: it’s about power that we are talk-
ing. As the French psychoanalyst Françoise Dolto put it in
one of her books, incest begins where parents rule over the
bodies of their children as princes reign over their vassals.
Such parents suggest to their children that they do not
own their bodies, but that the child’s body is owned by the
parents of the child, and beyond that, the state.

Love is not Bondage
Love, and especially when the loving bond is also finding

its physical counterpart, is without a doubt the most immedi-
ate possibility for any human, and regardless of age, to gain
self-knowledge, autonomy and self-determination.
To deny the child to love including physical love is a form
of torture and it should be prohibited by law by subsuming
such retarded parental attitudes under the United Nations Con-
vention Against Torture. 31 That today’s international culture per-
versely practices the exact contrary does not invalidate my
statement but shows to what point that culture is structurally
abusive. The magic about love is that in each love relation we
not only learn to love the object of our love but at the same
time a part of ourselves, a part of our own individuality.
That mirror effect that magically is contained in the lov-
ing bond is tremendously important for our growth process,
regardless of age or gender. Love is a heavenly force for big
and small humans alike. Love helps us understand without
words that we are all linked to each other by an invisible par-
ticle intelligence that at the same time connects us to the whole
of life in the universe and assigns to each being its own ap-
propriate point in the moving space-time continuum.
Love cares for defining boundaries and identity in a naturally
loving and non-coercive way, and not in the way of a hubris-
tic policy-making government or a neurotic school master.
Where there is love, desire is holy; where there is love,
abuse is not entirely excluded but highly unlikely to happen.

The Healing Power of Soul Power
In therapy all is set to catalyze the upsurge of the pa-

tient’s own healing power. Needless to note that what we are
talking about here is soul power. This power notably comes
from inside, from our center, and it’s a genuine power and in
no way a product of culture or of education.
Soul power or primary power is not granted or transmitted
to us but manifestly is part of our wandering soul, that spirit
that incarnates and reincarnates, constantly changing vehi-
cles while remaining unchanged in its spiritual energy code
and identity. And that power is in no way transmitted to us as
some kind of fluid by the therapist or healer, as many magi-
cally believe. However that force can be blocked and must be
re-activated when its free flow has been impaired by trauma,
guilt, fear and feelings of worthlessness, in one word, by de-
pression. I call it self-power because it’s part of our higher self,
and because we own it individually. And I call it primary power
because it’s a primal asset we bear with us since eternity.
With that power in an intact condition, we are one ener-
getic whole, non-fragmented, and holy. That also implies that
we are free of co-dependent sucking bonds so that our emo-
tional flow is not fed into another organism where it vanishes
away.
Now you may begin to understand that parent-child co-
dependence can be seen functionally, from a functional point
of view, an energy perspective. You may get a felt sense that
you cannot be centered when your bioenergy is sucked away

by a parasite human or pet animal. However, many people in

international consumer culture nurture such relationships in
order to flee the rampant loneliness that international culture
has created through the destruction of the extended family
and the isolation of the elder, and generally the ageism that is
today part and parcel of social life in technologically devel-
oped countries.
Fusion therefore means not only lacking clarity and con-
fusion about the I-AM force in us, but it also means a long-
term exhaustion of the vital energies of at least one partner
in the co-dependent relation. To repeat it and to avoid mis-
understandings, I do not speak here about the primary fusion of
a mother with her newborn baby, but about what I call secondary
fusion, which is a search for mutual dependency that exactly
sets in when the child has already reached, or should have
reached, a more outgoing life and autonomy. In addition, this
secondary fusion is more often to find in mother-child relation-
ships that were not sufficiently close and symbiotic at a time
when they had to be, during the first eighteen months of in-
fant. And there is something like a vicious circle or family
curse implied with this affliction as it’s typically the mother
who suffers herself from having gone through prolonged co-
dependence with a parent who tends to neglect to fully nur-
ture the newborn, physically and in any other way, thereby
preparing for the later co-dependence with the child. It’s the
mother that later does not want to let go the young man, the
mother who was initially revolted and disgusted at the idea to
take the infant at her breast and feed it or let it suck her nip-
ples for the sheer oral pleasure the baby derives from it.
It’s the mother who later asks her young boy to ‘dedicate
himself to her’ that was unable to care in the first place for
that fragile newborn with its exorbitant narcissistic needs. Of
course, her own pathological narcissism was clashing with the
natural narcissism of the baby and she was disgusted at that
little ‘yucky thing being so selfish ‘n naughty all the time!’, as
one mother-abuser put it, who killed her infant by repeated
hyper-violent beatings.
A sadistic narcissist reacts with violence and stress at the
natural narcissism of a baby where a natural parent smiles
and tries to liberate all reserves of latitude and patience he or
she can mobilize. That’s what childcare means in fact, what
else?
Respectful child rearing is unthinkable without granting
the child a gradually growing amount of autonomy. This is
what builds the soul power in the child, it’s respect combined
with autonomy. Soul power is a natural force but it needs to
be nurtured to grow undisturbed. We can also say that it’s the
power of the mindbody unit of the growing life. It can be
observed in the free play of the child’s emotions, their strong
will, their fantasy, their spontaneity and a natural authority
that children display who grow under the loving embrace of
respectful parents.
This natural authority of the child, and their sometimes
astonishing wisdom are directly connected to the child’s soul
power, their deepest intuition, their Tao. Through this author-
ity the child distinguishes himself or herself as a self-defined
person, a person who intuitively knows about her bounda-

ries. This is a will that is fed by intuition and that says ‘I want
this. I do not want that. I love this, but that I do not love’.
With children who were not castrated by love prohibi-
tions or hypnotized into depression by magic spells, this I-
AM force grows naturally and without strife, because this
force is a direct outflow of the will to live, our inborn survival
instinct. Life does not only want to be but it wants to be in a
specific way, it wants to distinguish and re-define itself con-
stantly, like a well-to-do business does.
This objective necessity to grow away from the womb
and toward the world corresponds subjectively to something
like a will for distinction that is inherent in every growing life
and that is participating in the creation of an autonomous and
self-contained energy system that is clearly separated from that of
the mother. It is for this reason that all and everything that
disturbs the autonomy quest of the child has a direct nega-
tive impact upon the child’s growth, and even daily matters
such as toilet behavior, appetite, sleeping habits, psychoso-
matic ailments, and so forth.
A new alternative educational paradigm that is enriched
by the insights from bioenergy research can only be natural,
ecological and holistic. It is out of question to interfere in any
way in the child’s energy system and its coherent mindbody con-
tinuum, as such interference can only result in emotional dis-
turbances. The right approach is one of restraint and re-
spect; we only have to let nature do its job and the natural
wholeness of the child display and develop all its rich foliage.
To achieve this, one thing is of paramount importance:
to respect and foster the child’s natural autonomy and wistful
authority by a permissive and tolerant educational approach

that avoids all extremes and keeps the middle way between
them.
In tribal cultures, be they of Asian, African or Caucasian
origin, this knowledge is age-old; it belongs to the orally
transmitted cultural heritage. In German we call it Volkswei-
sheit, which means something like the wisdom of the people,
while the ambiguous English expression folk wisdom not quite
matches the positive meaning of the German expression. It is
the knowledge of grounded peoples and individuals, who not
only know the laws of life but also respect these laws by living
in holy communion with the earth. Only we other postmod-
ern city-dwellers have lost most of our roots with earth and
therefore must hear these truths again, to rediscover them in
our own intuitive consciousness and identify them as knowl-
edge of the soul. Truth cannot be lost. It can only be veiled
or hidden under cultural garbage that belongs to the first
phase of industrialization and should be removed by today.
The really intricate problem is that power abuse in relation-
ships is a direct result of secondary fusion, within the nuclear fam-
ily. Behold, this is a growing problem worldwide, a problem
that traces greater and greater publicity and affects greater
and greater circles of global consumer culture, and more and
more young people! After now twenty-five years of research
on this complex of problems, I can clearly affirm that sub-
stance abuse, alcoholism, youth delinquency, incest, child
abuse, child murder and even right-wing fascism, structural
and collective violence, war, civil war, ethnic massacres and
genocide can all traced back to co-dependency problems.
To speak with the mythic language of old India, we pres-

ently live through the Kali Yuga, the era of the Hindu goddess
Kali, a negative mother imago, and this could indicate that the
destructiveness of our present epoch, the abhorrent domestic
violence, the massacres, the tortures, the terror attacks, the
mass murders, all are to be traced back to a black matrix, a
highly threatening castrating mother imago that is flooding
the collective unconscious, creating something like a collec-
tive psychosis in the human master mind. I know that I can
barely verify this hypothesis with the psychological or scien-
tific tools that I have at my disposition, but there are many
indications for the probability of my hypothesis. I will not
bother further with it because it’s not immediately impacting
upon the affirmations I am making in this guide.
Instead I will put the focus on therapeutic aspects and
show ways out of the trap of secondary fusion; this is the
reason why I expanded on the details of co-dependence and
fusionary relationships, for when these details are not under-
stood, the solution I am going to present cannot be under-
stood either! It is essential to realize that when people are not
conscious of their psychic complexes, the risk is that arche-
types as part of the individual or collective unconscious may
flood their consciousness and dominate the psyche of the person,
or the collective psyche of a whole group of people.
In the very moment however that wake consciousness is
aware of the archetype, it loses its frightening and destructive
psychic energy. What then happens is that the energy con-
tained in the archetype changes polarity. The energy, that
was negative (yin or -) as long as it was unconscious then
changes to a positive polarity (yang or +) and will be added

to the whole of consciousness. This can in some cases lead to
a quantum jump of the person on a higher sphere of con-
sciousness in the sense of a major spiritual advancement, and
in any other case will contribute to a sharper insight in the
psychological workings of life and human togetherness. This
is an alchemical process because consciousness has a catalyz-
ing function: it impacts on our smaller human mind so as to
open it to the all-encompassing and totally conscious cosmic
mind.
This transformation of individual consciousness through
a catalyzing impact of collective consciousness upon it results
in a stronger comprehensiveness regarding the complexity of
living that the enlightened individual benefits from.
With each such transformation of individual conscious-
ness, a particle of collective consciousness is transformed or
reformed as well. Greater clarity, lasting freedom, enhanced
vigilance and purity in love are the worldwide results of such
a broadening of planetary consciousness.
On the individual level, to repeat it, the therapeutic ap-
proach starts with a sort of cleansing to free the psyche from
energetic blockages, among which hypnotic injunctions play
a major role. It is these magic spells, cast by parents upon
their children that are interfering negatively with the child’s
developing autonomy. The therapeutic goal here is primarily
the restoration of a free flow of psychic energy in the psyche of the child
or adolescent; this means that the therapist must activate the
self-healing power of the child thereby catalyzing the soul
power of the person. All healing processes are effected by the
patient’s own genuine organismic energy and not in any way

by a magic energy transmission from the healer’s to the pa-
tient’s energy system.
This statement is valid even for medication-based inter-
ventions because all good medications in last resort but acti-
vate and stimulate the self-healing processes in the patient’s
organism.
Every therapy is self-therapy in the sense that the patient
is his own therapist with the facilitator as the catalyzing agent.
Hypnosis treatment makes no exception from this rule be-
cause every hypnosis is guided self-hypnosis as Milton H. Er-
ickson demonstrated by his whole life’s work. He, as one of
the most successful and influential hypnotic healers humanity
has produced until this day, was convinced of the total resil-
ience and self-healing power of the human psychic organism.32
Formulating a multi-disciplinary approach for effective
post abuse-treatment, and only such a wide approach will be
able to deal with the high complexity of the issue, I today see
one point of central importance: it is the direct work on the emo-
tions of the patient in a way to help the patient express them.
This sounds very easy in principle but is not in practice,
because not the therapist but the patient has to grant their
organism the permission to express emotions that perhaps a
lifetime this same organism has effectively repressed. This is
the crux. This permission cannot be given by the therapist in
loco patientis. And the further crux is that the patient must
reach their subconscious level because the conditioning spells
are contained here, and not in wake consciousness. This is practi-
cally only achievable for a highly spiritual individual and the
repeated use of meditation, while for an ordinary individual

it’s not achievable without hypnosis and learning, from the
hypnotherapist, the methods of inducing autohypnosis.
It is the method that I myself learnt to practice in a hyp-
notherapy done twenty years ago, and which helped me to
handle my highly turbulent and confused sexuality, acute
anxieties, constant depression and suicidal tendencies. At the
beginning of the therapy, during one of the first hypnother-
apy sessions, I have given the explicit permission to my sub-
conscious to let me grow into a higher level of autonomy!
My wistful psychotherapist knew this was the primary
condition for my progress. He knew because he had been a
direct student with Milton Erickson in his years of learning
in the United States. After this first step that opens something
like a gateway comes the usual, and more well-known, intel-
lectual and linguistic work that serves to humanize all our
emotions.
Emotions are our antennas for self-feeling; they facilitate
our sensing the whole of our body, without leaving parts out,
so they actually help us sensing our whole being. Here we practi-
cally experience the intricate connection between body and
mind. To feel yourself then becomes ‘feeling being yourself ’
in the sense of realizing your spiritual unity with the whole of
the universe. This is achieved through recognizing all your
emotions as unconditionally yours! Only through recognizing
our emotions can we eventually realize our wholeness! And
as, according to Ramana Maharshi and other sages, we have
never lost this wholeness, but only are confused about it, we
can develop the strong conviction that we are healed and whole
again which in itself is the most powerful motor for complete

renewal on all levels of the self, and also on the behavior
level.
Let me clarify what sounds like a contradiction. I really
have to stress here the notion of the ego that is shunned so
much in spiritual literature and also in more recent psycho-
logical publications. What is that dirty ego good for? The first
thing I want to say is that it’s nothing dirty at all, but some-
thing highly useful because if you had no ego you would be
psychotic. It’s as simple as that. So it’s not done with travel-
ing to India and throwing your ego overboard that you will
make any kind of real progress on the spiritual path!
It’s amazing how many highly intelligent Westerners are
lured into the dangerous labyrinth of voluntary psychosis by
sly experts of spiritual business on both hemispheres of the
globe. For spiritual progress you need not no ego but in the
contrary a strong and highly structured ego.
The misunderstanding is created by contemporary folk
wisdom that makes us believe an adamant ego was leading to
egocentrism and selfishness. Rather the contrary is true. A
strong ego is the condition for the quantum leap that leads to
surpassing the ego. There is no other way. The ego must be
transformed through our inherent soul power; it is overcome
in its limiting function through soul power, which ultimately
leads to the dissolution of the ego.
Twenty years ago, when I gained this insight, it was first
just an intuition; rationally, I could not really comprehend it,
so I tried to find evidence to corroborate it. I examined the
numerological themes of quite a number of sages, among them
on the first places of the list Buddha, Aurobindo, Krishna-

murti and Maharshi. And I found they had extremely strong
egos. I found these people to be very self-centered and even
proud. Everyone who has seen K on video and tells me that
this man had not an unwavering natural pride, and a strong
one, is a day-dreamer or just believes every joke he is told.
Aurobindo and Gurdjieff were reported to have been high-
strung at times, and firm and stout also toward authorities.
A strong ego cannot develop when there is co-dependence. In this
constellation, typically, one ego is coupled with another ego
and for both the development of genuine individuality and
autonomy is impaired as long as the fusion lasts. To have
one’s focus entirely upon one’s own life and destiny is not at
all selfishness, nor self-centeredness in a bad sense, but a very
healthy psychic condition.
Tell me, if you should not be self-centered, what should
you be centered upon? We can only develop sensitivity for
others and the earth as a whole when we have integrated our
ego, not by denying it. Integrating our ego means first of all
accepting its existence. This is, then, the right evolutionary direc-
tion to give to yourself: be self-centered and accept your ego.
Attention, I did not say be ego-centered. This is the fun-
damental difference while terminologically the two alterna-
tives sound very similar!
Surpassing your ego? You can only surpass what exists,
what you have built beforehand. You cannot surpass a non-
existent ego that resides in an otherwise psychotic mind.
Without ego your mind is invaded by all and everything,
without having boundaries. That’s not very agreeable, not
even temporarily. How are you going to live with total per-
ception without your mind exploding or you jumping out of
the window? It’s very dangerous, really, to engage in sudden
mind-opening experiences without an expert guide at your
side, and many end in psychiatric hospitals after their so-
called spiritual journeys. Tell me what is spiritual in such fool-
ish endeavors? Is preparing a bowl of soup not something
spiritual? Is taking care of your child not something spiritual?
Is having fantastic and happy sex not something spiritual?
Why the hell do you need to travel to India in order to feel
spiritual …? It’s but a fashion and it will vanish as sudden as
it began. And there you are again, back home, tendering
your garden, pampering your children, feeding your pets,
sweeping the floor and cooking your soup. And have you got
rid of your ego? Did your guru buy it from you? If you are at
all serious, stop all this nonsense and begin doing your home
work. Your home work begins at home, and it ends at home.
It begins with yourself and it ends with yourself. And not in
India. And not on the moon. You want to experience psycho-
sis? Go ahead, but I promise you that you will return home
anyway. And nothing will have changed besides you got your
six senses back, and stay with same old soup.
What many preachers of ‘consciousness boosting’ have
overlooked is that you can enlarge only what before has been
compressed. That’s not my insight, but Lao-tzu said this,
quite some time ago, in his Tao Te Ching. If you want to blow
up your ego, you have to strengthen it first, and a lot! How to
do that? By getting to know it. What is it all about? Is it yel-
low or is it red, big or small, smooth or hairy?
It’s neither of this, of course, but you can find out by

yourself instead of running to the next guru. You can begin to
be your own guru, simply by studying the nature of your ego.
Realizing wholeness can only be brought about through
self-knowledge. It’s knowledge of the whole of your mind-
body continuum, and thus knowledge about your conscious
and subconscious processes, physically, mentally and emo-
tionally, including your dreams. It also means to become
aware of the kaleidoscopic play and function of your emo-
tions by passively observing and accepting them.

Healing Co-Dependence
Healing co-dependent relationships does not occur by

just cutting these bonds. In the contrary, such brutal reac-
tions usually signal that there is high anxiety regarding sepa-
ration, thus cutting the bond will not bring a change, and
one dummy partner will be replaced by another. So we are
home in the same bed again, and wake up with the same bad
taste in our mouth.
The healing, thus, must come from inside, not from out-
side, from within the body, not from without the body, from
within yourself without even involving your fusional partner
in any way. For the problem is not your partner, but you.
To say it in a somewhat extreme manner, it’s an illusion.
When the umbilical tube was cut that connected you with the
organism of your mother, your body was autonomous. You
may object, true, but not my mind. That’s correct.
The metaphoric umbilical bond, that we are talking about
here, is a creation of the psyche. But this illusion, as long as it
is not recognized as such, and as Carl Jung has shown with
strong evidence, is reality. Unconscious thought will trigger
action and experience; we do incarnate the subconscious
content of consciousness into daily reality, if we want that or
not.
Encountering your fear of separation will lead you to
over-react and harshly cut off the bond that you first sancti-
fied and then sent to hell. This is of course a paradoxical
behavior but psychologically sound. You run away. And after

a few days the tension is so unbearable that you find another

dummy-partner. This love is going to be the total one, so to-
tal in fact that you will absorb her into yourself and there will
be ‘no more discussions’. Yes, if all was as easy as that …
Frenetic partner change is not a natural condition, but
the result of co-dependence. You search it out and you flee it.
This is the paradox of it all. You copulate but you are not
close to each other. You do not meet, while you may pass a
lot of time in bed together. You flee it again, and you replace
it with another scenario that repeats the same show. And so
on and so forth. Every time you hope it will be different and
you will be disappointed, realizing that it’s same old soup, the
same short moment of excitement and the long moments of
boredom thereafter. You experience fear as a matter of logic
as your fusionary relationship is much closer to the distorted
parent-child relation you experienced early in life, than to a
real partner relation, and therefore invokes in you memories
of your childhood. But these memories are the last things
you need in your adult life, right? When you remember, your
pain comes back, your pain of never having realized auton-
omy in your childhood and having been the pleasure doll for
one of your parents? You are afraid to experience more frus-
tration, you fear that this depression tears you down again
into the gutter of loneliness, and of negativism, in that con-
dition where you only want to fall asleep and never wake up
again to the same life!
The crux of co-dependence is that you cannot experi-
ence the positive part of it without cashing in the negative
part. And the negative part is exactly the upsurge of your
early anxieties, your ongoing childhood depression, your rage

and your many frustrations in seeking emotional and sexual
fulfillment in a really fulfilling partner relation. When you are
co-dependent you are on the loser track, do what you will, be-
cause you get the sweetness of love only poisoned by a gall-
bitter pill in the very center of it.
Of course, from a perspective of common sense, all this
is hardly intelligent behavior, but that’s not the point, abso-
lutely not. The point is that it’s inevitable and you have to go
through it because you can’t go around it.
All observation of nature and its laws shows that for any
kind of evolution, personal or collective, we need to get rid of
old skins, just as serpents do. What would be the condition of
a butterfly was it forced to still bear the heavy shell of the
larva?
Could it fly around so graciously or would it rather look
like a clumsy idiot-butterfly? Or imagine your adult body was
still wrapped in the skin you had as a baby. This skin has not
stretched to the size of your present body, but has been re-
newed, and was completely changed. Our body replaces its
skin every eleven months! Entirely. Thus, every year we vir-
tually have a new body!
When the flow of vital energies is normal and there is no
neurosis or psychosis, our emotional life is like a continuous
leaving behind old skins. It’s a constant death and rebirth, a
steady flow like the tidings of the ocean. And our self-healing
power is dependent upon the free flow of our emotions and
their inherent emonic flow.

But this is fully possible only in closed, not in open en-

ergy systems. Co-dependence creates a leaking valve in your
flow system where the energy is streaming out from your sys-
tem, while you of course need a closed flow system so that the
energy remains within your mindbody, building up enough
momentum for your next evolutionary quantum leap.
That is why, seen functionally, co-dependent couples ex-
perience as good as no personal evolution. I went through it
myself, during twenty years of a completely co-dependent
marriage that remained infertile in all senses of the word.
Only in fully separated flow systems it is possible to counter
entropy and to pent up and save a certain amount of energy
not needed for daily working and living. In fusionally coupled
energy systems, this is not possible. What happens is that one
system is emptied and the other flows over.
But the energy receiver usually cannot use the received
energy creatively and thus wastes it either through obsessive
sexuality or through vanity endeavors, instead of taking care
of self-development and evolution. What this boils down to is
a fundamental imbalance of the two energy systems in rela-
tion to each other.
Harmony is only possible in a relationship where both
partners and related energy systems swing together in a sort
of pendulum movement. This is ideally also the case in the
healthy relationship between mother and newborn. But in
this case only because the newborn has not yet developed a
separate ego. This is also the normal condition in the plant
world where there are many highly effective symbiotic rela-
tionships to be found. This is so because plants do not have
an ego and do not need one. They are naturally psychotic.

Plants also can allow other beings talk through them. Plant con-
sciousness is structured differently than animal and human
consciousness; it is broader, and much more entangled, but it
can hardly serve as an example for solving our problem with
parent-child co-dependence. We must begin with what we
have got; we humans have got an ego, and thus have to begin
with that.
In addition, when you closely observe plant symbiosis,
you see that both partners win in such a relation while in co-
dependence, typically, one partner wins and the other loses,
one is sucked and the other fed, one is on the life track and
the other on the death track. It is easy to understand that co-
dependence always is a first step toward schizophrenia. Or,
to formulate it positively, and in accordance with the foun-
ders of antipsychiatry, Thomas Szasz and Ronald David Laing:
at the origin of schizophrenia is but lacking autonomy, a
problem of especially stringent dependency that develops in
a malign manner.
Let me now also talk about the blood friendships among
North American Indians that resemble not little adolescent
friendships, but are held between adults.
These fusional bonds are not necessarily be co-dependent; they
show that fusional bonds between mature humans are possi-
ble much like the symbiosis among plants. There is no doubt
that blood friendships among natives are closed on the basis
of mutual autonomy, and only among adults who have reached
autonomy. This is why natives assign fusional friendships be-
tween children a different value than those between adults.
Without belittling children’s bonding, they regard blood

friendship among adult male warriors as the highest form of
friendship. I extrapolate from this insight that real intimacy
can only be based upon full autonomy, and emotional matur-
ity of both partners in the relationship. In these native ritu-
als, where a little quantity of blood is symbolically exchanged
or other fusional gestures are given to seal the bond of two
souls, we are not talking about secondary fusion, but about
authentic friendship.
What I wish to show in this chapter is not so much the
pathological aspects of emotional dependency and abuse, but
how and under which conditions intergenerational fusional
friendship can be therapeutic in a wider sense of the term?
The idea does not seem too far-fetched when we con-
sider a basic law of evolution, which is that all evolution pro-
ceeds in a spiraled manner. This means namely that a spe-
cific problem complex is not just dissolved when a quantum
leap happens, but transported higher and higher on the evo-
lutionary hierarchy and actually serves as the very motor of
evolution.
Let us give a motto or slogan to this principle. I would
call it ‘Nature Does Not Kill’.
I mean that nature is non-judgmental in the sense that it
does not segregate or discard out the bad elements, such as
moralistic society does, but uses them creatively as catalyzing
agents for growth. All these people thrown in prisons, all
these young people who are jailed in centers of special care
are immensely important for society to grow, and to change.

It is nothing less than a collective crime to discard people

out from the community just because they have not known to
handle their vital energies.
Many tribal cultures have means to deal with social de-
linquency without discarding people out from the commu-
nity, or they do it only for a very short period, such as one
day. In some tribal cultures, even murderers are punished
with segregation from their village for the period of exactly
twenty-four hours. You can think a lot during twenty-four hours.
And you cannot think substantially more in twenty-four
years. What happens instead in our prisons is that human po-
tential is wasted and thrown into the gutter, and no society ever can
afford this to happen in the long run without damaging its
very substance of existence and evolution!33
What exactly happens in the evolutionary cycle is that
the primary event, let’s say the missed symbiosis between
mother and newborn will be put on stage as a projection time
and again. But each time the protagonists of the play have a
higher level of consciousness. Chances to eventually heal the
original conflict are thus higher with each new cycle of evo-
lution. And that love is the best of all therapies, I do not need
to repeat here. We all know it.
However, few actually utilize this knowledge. There are
so many deep insights in simple people, and in old people,
that we could use as a society, and that we yet totally disre-
gard. Why is that so? Why have we, or the generations before
us allowed it to happen that love was sullied and became sub-
ject to suspicion and fear since the early beginnings of patri-
archy?
The answer is that love has not been recognized as what

it is, and this is a typical outcome of the blindness and deaf-
ness of the patriarchal worldview. Many of us believe or have
been conditioned to believe love was a sort of unhealthy at-
tachment. They don’t understand that true love is the exact
contrary of secondary fusion and actually dissolves co-dependence.
Love is freedom. Love can exist only where free hearts
meet and where both partners are autonomous beings that
swing, each, in their own energetic balance. Love is magic in
the sense that it sweeps all that not really belongs to it, and
thus can clean our hearts from a lot of clutter. Love can help
us remove sub-cultural garbage from our minds and hearts.
To explain this in energetic terms, we can say that through
opening the heart chakra the bioenergy that became stuck
and retrograde during the missed Oedipal development can
again swing back into its natural state of dynamic balance.
Thus, the energetic flow that was stuck is moving again.
No criminal law can regulate love. Laws that attempt to
do it, such as age of consent laws, are truly criminal. These
laws enslave children instead of helping them experience love
in all its dimensions, thereby being put on a path of dynamic
evolution. Not moralism will help us solve our current social
problems, but an ethics that gives love again its original im-
portance, and its power, as this is the case in all peaceful and
wistful tribal cultures. I have called this the love pattern and
found it to be a universal pattern of living in all natural tribal
societies. 34

The Illusion of Collective Fusion
The problem of large-scale depression, theme of this

chapter, is that it is a cultural phenomenon that is rooted in
our evolution as a human race. As I have pointed out earlier,
the main problem complex regarding depression is secondary
fusion. I have explained in which points secondary fusion dif-
fers from primary fusion, the symbiotic bond we maintain
with our mothers for our first eighteen months after birth.
Now I invite us to look at things more from the point of
view of our imagination. What we really seek out in secon-
dary fusion is namely linked to primary fusion on the level of
our unconscious memories that surge up as more or less sponta-
neous mental images. These images suggest timelessness, se-
renity, a tranquil swinging water-bound condition in which
incoming sounds are smoothed, weight is alleviated and joy
comes from a silence continuum and a certain careless living
into the day – because one is fed by the umbilical chord. It
seems to me that the fetal condition is a very creative one, an
endless orgasm in fact, for both mother and child.
These remembrances of lost paradise are deeply carved
into the grey matter of our subconscious mind, and they tend
to be projected onto all new relationships we seek out. They
are the stuff for dreams in secondary fusion as well; they
make for people seeking out new fusion partners after each
break. It’s this fantastic imagery that pervades the uncon-
scious like a never-ending song of love. They say:

– Let me be your baby and you will be my baby. I will feed you and
you will feed me. I will carry you in my womb and you will carry me in
your womb. And one day I will give you birth and you will give me
birth. And we will be newborn souls in the universe – through our love.
You hear that suggested in each and every love song on
all radio stations all over the world. And this is logically so
because it’s directly flowing from our collective consciousness
into all our thoughts and actions.
Now, the further step I invite you to take is to see that
you can project this imagery of a lost paradise not only upon
individuals, but also upon groups, organisms, political par-
ties, sects, sport clubs or groupings that incarnate certain
ideologies whatever their names are.
To demonstrate what I mean, let us first have a look at
what means integration. What is the difference between fusion
and integration? Integration is the loyal cooperation of an
individual with a greater whole, a group, community, or or-
ganism.
But will you remain an individual once you are within the
group or will you be dissolved into an obedient automaton?
This depends on two factors:
‣ The strength of your individuality;
‣ The nature of your integration into the organism.
The relationship between individuals and the state can

be described as integration when it’s a democratic state, and as
fusion when it’s an ant republic.

While this makes sense as a rule of thumb, it’s not very

precise, because if the person is not really individualized and
looks for pseudo-symbiosis with the group, then the group
will tend to eat the person, and thus try to put her autonomy
level to zero. Such a person can be eaten as well by a demo-
cratic organism, while a really individualized person may not
at all be fusionable into a fundamentalist grouping and in-
stead keep her autonomy, so that we face a real form of co-
operation.
Thus, to have a deeper look at this intriguing question
shows that it’s more on the side of the person, and less on the
side of the group that we have to look. It depends mainly on
the person herself, and her level of autonomy and individu-
alization how the relationship with the group will be like:
egalitarian-synergistic or subordinate-symbiotic.
With this in mind, what follows shows more the general
problem and the inherent danger in fusional group-individual
relationship, while we always might suppose that a strong
individualized person can resist being eaten by an organism.
Here we can also observe the behavior of nation states
for there we also encounter pseudosymbiotic problems, either
through territorial invasion as an attempt of fusion or through
defending such invasion, that is the defense of fusion.
Why did I entitle this chapter as illusion of collective fusion?
The stress is well on illusion. Fusion is an illusion where the
individual is eaten. When we look at symbiosis in nature we
always see that both plants coevolve through the symbiosis,
and that not one plant eats the other and gets a one-sided
profit. An organism that defends the individual from exhibit-
ing their own creative contribution or annihilates autono-

mous contributions of the individual is a machine that needs
wheels, not humans. Individuals in the turning wheel of a
machinery may nominally exhibit high productivity but, seen
from a point of view of human evolution, such an ant repub-
lic is a zero endeavor in terms of personal growth, or it even
retrogrades the human potential.
I speak of illusion because seen from an outside level, we
often do not see the truth about the destruction of humanity
by such fascist, revolutionary or terrorist organisms; what we
only see is a certain productivity that we judge as a signal for
effective human cooperation. But that is precisely the decep-
tion and the danger of such organisms in that the stagnation
or retrogradation of the human potential within such organ-
isms is veiled, occulted, and hidden.
Illusion also because many people commit the error to
believe that a community endeavor runs better when all its
members are really fusioned into it and have thus more or
less abandoned the distance they naturally maintained when
they were still individuals.
I have seen this happen with a friend who became mem-
ber of a religious sect or church; after around two months of
brainwashing he was no more the same person. I had been
aware of his lacking identity and professional focus; he had
been oscillating greatly in his endeavors and relationships,
indiscriminate about his sexual partners; and he had abso-
lutely no perspective for his future. He had given up on work-
ing for his PHD degree and abandoned his teaching post in
the United States to return to France where he installed him-
self in the garage of his mother’s house with the fancy idea
to become a painter. And it was there where it happened,
when, so lost in his shaky lifestyle, dependent on drugs and
alcohol and any kind of sex for killing his boredom, he en-
countered, through a friend’s invitation, the people of that
church. They were cunning enough to not reveal their sordid
program to him right away. They were eating him slowly and
thoroughly, bit by bit, but without leaving one bite for the
dogs. His letters that formerly were literary productions of
high lucidity and emotionality become pamphlets with pages
and pages of Bible references, exhortations, admonitions, a
total black-and-white image of the world with no space for
pleasure, for innocence. It was all one black soup of burning
guilt, shame, accusation, violence and horror, a catastrophic
worldview that predicted the end of all times in a few years
to come. I let it go for about six months, always hoping he
could find the force to turn away from these black-coated
pigs, but he was unable to, and I broke off the relationship.
To believe that any form of collective endeavor could
improve the human condition is one of the greatest errors of
humanity. The human being is perfect as an individual and
through synergistic cooperation with other individuals good
results can be achieved, but to believe that the togetherness
with other humans could improve the human potential is a
deceptive belief. When we study what our greatest sages say
and always said, it’s rather through solitary study and com-
fortable aloneness (not loneliness) that humans develop all
that makes them surpass themselves in the long run. The
greatest evolutionary potential is rooted in the single human,
not in the group human, in solitary life and not in group life,
and also not necessarily in family life. Totalitarian ideologies
and political systems tend to misuse the family in breeding
rampant educational co-dependence to bring about weak and con-
fused humans, because they need that kind of humans. Truly
individuated and autonomous beings are much more difficult
to control and manipulate.
In such systems, the youth is signed up to conform to the
standard through youth organizations such as the Hitlerjugend,
the Nazi youth organization and similar organisms in more
recent times, through gender segregation, strict education
with brutal forms of punishment, emotionally, physically and
sometimes sexually abusive relationships between educators
and youth, and the integration of family, youth organizations
and the military for propagandistic reasons. In order to avoid
the development of genuine and intimate relationships be-
tween the young, each member of the organization, adult or
child, is supposed to ruthlessly spy out, persecute and denun-
ciate any suspect intimate behavior and report it to the capo-
ral.
Such systems, because of their total denial of any true
humanity cannot last. The human machine as it were cannot
run smoothly and naturally on violence and draconian laws.
What such systems produce is chaos, and they destroy the
human potential in the long run. The laws of nature are op-
posing such systems since they are fundamentally directed
against nature. Nothing can in the long run be reached on a
collective level if not all participants contribute from a genu-
ine will and integrity to build something greater than per-
sonal. When a system is cruel, no human is in the long run

willed to maintain being motivated, and integrity vanishes.
All fascists, be they right-wing or leftist, are blind to the fact
that restricting the human potential through dogmatism and
cruelty cannot produce anything but chaos and sad medioc-
rity. Whoso reigns without the human reigns without life.
And he will built a dead regime from the start. It is not im-
portant how we qualify the relationship between the individ-
ual and the collective, if we call it with Rousseau and Locke
a ‘social contract’ or citizenship, it must be organized in a
democratic way that preserves the fundamental freedom and
civil rights of the individual and that is set to integrate humans
rather than eat them through fusion.
Education, therefore, must focus upon the development
of individual creativity, and not upon group productivity, if it
is to serve positive evolution. As fascism shuns the creative
and integrative cooperation of the individual, it’s a very un-
productive ideology. What it brings about, and has brought
about historically, is collective crime, not heroic humanity
which it however pretends to foster by paying lip service to
great ideals and pretendedly selfless leaders.
I would go as far as saying that truly integrative, and re-
spectful relationships between individuals and groups, or the
state, can be true love relations. This sounds a bit sentimen-
tal, but a deeper regard upon Japanese culture and company
life teaches us a very interesting and I think important lesson
in this respect. Where the system truly respects the individual
and fosters personal growth, the individual, in turn, is highly
motivated to sustain the system in times of crisis, and, for
example, will work for a time without salary when the com-
pany is passing a critical downward spiral.
When companies, as it is in Japan, do not set off their
workers when they reach the end of their work cycle, and
continue to pay salaries, workers will give to their company
their full integrative support. When there is honesty and co-
operation between superiors and inferiors, says the I Ching,
the state prospers. The Japanese system may have instituted
beneficial symbiosis between the individual and commercial
companies, be they multinationals, and the individual is re-
spected in their full integrity as a person and as a citizen.
This system could thus be cited as one of the rare excep-
tions to the rule that usually such relationships end up in col-
lective fusion.
How is it possible? The answer is one of restraint. Where
the more powerful does not use his power over the less pow-
erful, but practices self-restraint, his power becomes greater
on the inside level, says the I Ching in hexagram thirty-four.
And in the long run it’s this inside power that brings about
revolutionary changes in human conduct and motivates peo-
ple to surpass themselves without being forced to. While sec-
ondary powers always bring about negative worldly effects
such as dominance, power hunger and the reign of the fittest,
primary power respects the individual and brings about per-
sonal growth.
When a system is able to respect and integrate the full
individual, it benefits in multiple ways because the individual
will give a surplus of creativity and originality to the system,
a surplus that sometimes brings about miracles. When the
individual is respected by the system and sustained in their

personal development and education, he or she will give the
system in return a value that per se cannot be measured, be-
cause it is immense. There is no greater power than human
creativeness and integrity.
Where the collective grants the individual the chance to
realize his or her unique potential, this will be positively re-
flected within the system, and the input that returns from the
individual toward the system will not be twofold, but thou-
sandfold. Loyalty and integrity are values that have no value,
that cannot be paid, that cannot be rewarded, that cannot be
bought and that cannot be brought about by force and cru-
elty. This is the true reason why the egalitarian-democratic
societal system per se is the most creative, the most produc-
tive and the one that best uses the human potential.
From the foregoing follows that the criteria I have devel-
oped to distinguish love from dependency can also be used
for finding out the truth about organizations, and even the
nature of political regimes. Beyond that, they help us under-
stand the behavior of nation states.
Public international law indeed is a modern version of
the ancient law of courtesy that reigned among principles such
as kings, dukes, barons, and other rulers in the definition of
international law. For our present relationships between na-
tion states, as they are part of a modernized vintage of inter-
national law, the same principles can be applied.
In fact, states behave in pretty much the same way as
individuals do. Pseudo-fusion in international law, as I men-
tioned already earlier, can be identified by a precise vocabu-
lary that is worldwide part of international law. In original

French language, in which international law was first drafted,
when a country invaded another, the term was envahissement.
And in psychology, in French, we talk about une mère envahis-
sante, that is a hyper-possessive, narcissistic and cannibalistic
mother. Further, we talk about protectorates in international
law which are regions of one country that are under the pro-
tection of another country and that are, as we all know, ex-
ploited by that other country. And in psychology we speak of
over-protective or co-dependent parents, implying, to repeat it, that
they are exploitative by behaving like vampires and gradually
suck the child empty of vital energy.
Finally, international law speaks of the fusion of two
states or regions thereof, and of separation, just as we do in
psychology when we speak about relationships.
But not only in the political and international sphere but
also in the religious world we encounter fusional demands of
the collective, in the form of churches toward individuals
called believers. This has nothing to do with true religion but
always was a question of religious establishment seeking power over
people. Let me cite only Krishnamurti and Maharshi as the
foremost spiritual teachers who say that religion is primarily
a private matter and that all organized religion destroys true
and authentic religious feelings. In addition, it is easy to see
that no organization can tell you what your truth is and
which spiritual path is yours, as there are so many.
Recognizing truth is not an intellectual endeavor, but the
art of living with what is essential and discarding out what is
not. It is not a transcendental value, but acceptance of daily
reality so as to transform it to a joyful continuum that is em-

braced by your soul.

CHAPTER FOUR
Oedipal Hero
Introduction
Since long I carry with me the idea to write about what I

perceive is a barely investigated behavior pattern to be found
among those raised since the baby boom in the 1970s and
80s, and for the most part without breastfeeding. And they
have suffered from tactile and sensual deprivation in many
other forms as well, as that generation was growing under
the spell of a really devilish pediatrics that in its life-denying
ignorance arrogantly kept parents from touching their chil-
dren. Co-sleeping of parents and children, originally an ac-
tivity that forms part of the natural continuum, was declared
a crime, and assumed to be just another form of covert incest
they had discovered as the newest cry in fashionable popular
psychology.35 Parents caressing their children were blamed as
perversely sensuous and weak, as fondling and caressing was
connoted with ‘spoiling the child’. Sexual permissiveness,
while often declared as in for educated people, turned out to
be a media bluff, as researchers clearly unveiled. 36 This al-
ienated child-rearing paradigm, Made in USA, as so much of
the same that is now exported worldwide, was assiduously
absorbed and cloned by parents in Britain, Australia, Ger-
many and France, and to a lesser extent in Italy, Spain or
Greece. In fact, Mediterranean culture was always strongly
in favor of sensuality in the parent-child relation, and gener-
ally is much more erotically intelligent as any country from
the Anglo-Saxon world with their debilitating history of life-
and-love-denying Puritanism.

Chapter Four : Oedipal Hero | 129
Even today, while most of Spockian assumptions have

been found to betray the very core of healthy nutrient child-
care, Dr. Spock’s manual is still sold. 37 And, interesting coin-
cidence, the Dr. Spock who wrote it has not little in common
with the character of the same name in Star Wars. Both em-
phasize the priority and supremacy of the intellect, and belit-
tle, if not deny, the innate intelligence of our emotions. The
star war plot explains that the Vulcans have assessed them-
selves as being ‘too emotional’, which had created strife and
turmoil in their relationships and political dealings.
As a result and as it were as a remedy for their high emo-
tionality, they did away with emotions as much as they could,
developing something like a Spartan attitude or lifestyle, which
puts rationality first, as something like a supreme value, and
which assures that in all their shortcomings, the intellect al-
ways got the overhand over their emotions. Facial expression,
way of addressing others, verbal communication and body
language of Spock expresses this attitude very concisely. His
diction is short and crisp, his remarks to the point, his empa-
thy one of polite and calculated aloofness, his critique biting
and always brilliant.
He is able to demonstrate to everybody around that he’s
intellectually superior, by nature, or by birth, simply because
he’s a Vulcan. But this attitude, we know it very well among
us other humans! And this is one of the attitudes of the Oedi-
pal Hero I am going to talk about in this chapter, because atti-
tude betrays.
Attitudes are sign posts, not just the little critter in our
daily relationships. I do not say that Star Wars is a particularly
Oedipal kind of production. In Star Wars, the Oedipal Hero is

given a three-fold expression, part being incarnated by Cap-
tain Kirk, part by Spock and last part, the hero’s shadow, by
Darth Vader.
So let us take this as the starting point for inquiring what
Oedipal Culture is actually all about, and what the role of the
Oedipal Hero is in this strange plot. I would like to get closer to
the truth about the tragic character called Oedipus that Sig-
mund Freud dug out from the Greek’s huge reservoir of my-
thology for explaining the child’s psychosexual development.
To put it in straight terms, and to repeat it, I have not just
vague, but clear-cut objections against Freud’s theory. I will
not repeat this criticism here because this is not what the pre-
sent chapter is about.
I go beyond Freud, and even beyond Oedipus. Oedipus
was not the starting point of the human race. He was rather
the starting point of the decline of the human race. I will show
in this chapter that the man Oedipus is not what is really in-
teresting about him. He was pretty much a victim of circum-
stances. So what actually counts in Sophocles’ tragedy is not
Oedipus, but the strange circumstances that pushed him
around like a boat in heavy sea. All tragedies have in com-
mon that the good will of the hero does not positively affect
his destiny – even to the contrary. And here is a leitmotiv of
this study: it’s rather the hero’s too-goodness as it were that
throws him in the abyss, that makes him a prey of bad forces.
This goodness is false, it’s the narcissistic shell that hides
the shadow. Further, when we investigate those circumstances
that made out of Oedipus’ life an endless series of twists and
turns, and ended him up in an impasse, we see that there is

something like a curse upon him, or his family. His father got
the strangest oracle one can ever think of; he was told he will
be killed by his own son. The horrified man set the baby out
on a mountain, for who wants to have it may take it. And a
shepherd had a good soul and took the baby, and through his
good deed, the baby landed in the arms of a king’s family,
while himself being from royal origin.
The terrible fate is here, and that’s one vision of it, that
by the very will of Oedipus’ father, King Laius, to avoid the
fatal prediction, he was setting all in place to fulfill it. The
other vision of it would say: anyway, if he had kept the boy,
the prediction would have been fulfilled as well.
Speculation does not help. We do not know. It was as it
was. He wanted to avoid the worst and abandoned the baby.
That would be an interesting topic for a poll, I guess, so see
how many people would act like him, and how many would
take a different action – and which action?
A psychological view of the story penetrates deeper into
the mystery of karma. To put it squarely: nobody gets fatal
predictions who has a good karma. So who had the bad
karma? First of all, the father. Here is the key of the story.
We have a father and a son. Everybody says the son is the
bad guy but the curse was coming upon Oedipus through his
father. No curse comes from nothing, karma is cause and effect.
And here we are at the very core of the character that I came
to call Oedipal Hero. He is the savior of his parents in saving
them, consciously or not, from their family curse, their Ver-
zauberung, their narcissism, their undealt life issues, and their
bad karma. And his very mission to save them is his – mis-
understood – heroism, what makes him a false hero.
Well, in this moment it should ring in your ears, as it
should appear obvious from this point of my explanations
that what the Oedipal trap in fact leads to is narcissism, but I
see that differently than mainstream psychiatry. The differ-
ence consists in the fact that I see an entanglement, a missing
link between the tragedies of both Oedipus and Narcissus
that I have never seen mentioned in any psychology or psy-
chiatry treatise, nor in any work on mythology. Generally, the
two stories are explained as standing for different psychologi-
cal complexities. This is of course generally true, but that
does not exclude that they can be seen together as well.
The astonishing thing is that when you do this, as I did it
for the first time back in 1992, when I wrote my first sketch
on this problem, you will see not just one door, but a whole
series of doors opening in front of your eyes, and you will
discover the whole why-and-how our culture is so hopelessly
entangled in parent-child co-dependence, widespread emo-
tional abuse of children, a true denial of love, violence, self-
alienation, narcissism and widespread, and more or less so-
cially accepted schizophrenia. And you will also begin to under-
stand the true etiology of pedophilia, a problem that until
now is not understood by Western psychiatry and sexology,
while a certain acceptance has been established in the mean-
time for all sexual paraphilias. The fact that pedophilia is
misunderstood, and that adult-child erotic relations are not
socially coded, makes it easy for political opportunism to
creep in or even gain the overhand and put up pedophiles as
a new scapegoat group that is to be sacrificed for the sake of

public order and other fake agendas that serve right-wing or
outright fascist leaders to hide their overall incompetence and
their pitiful spiritual ignorance to manage political affairs in a
highly complex world. The recent polemics of France’s new
president, Nicolas Sarkozy, a neo-Gaullist, against pedophilia,
and his unproven claim that pedophilia was a ‘lifelong addic-
tion’, that pedophiles were born ‘as such’ and could not alter
their sexual orientation later on in life, proves the dangerous-
ness of this situation. This vacuum that we are facing right
now is to be blamed on mainstream psychiatry that joined
the right-wing and fascist forces since long in helping to con-
demn as a curse and condemnation a sexual orientation it
has never understood because it ignores its etiology.
The political consequence, then, is to demonstrate that
the public is being misinformed, and perhaps intently so, to
believe that pedophilia was a family curse, a genetic default,
or another sort of mental debility. All these assumptions have
been voiced over time, but they are what they are, hypothe-
ses. In addition, self-labeled pedophiles added on to the con-
fusion by the very fact of their self-labeling. Their public and
online campaigns for acceptance of childlove were not only
hitting granite, but worsened their overall condition as a sex-
ual minority worldwide; this is so because they steered public
with the wrong strategy.
Instead of understanding that sexuality is not rigid and
eternally determined, this small but influential group of pe-
dophiles going public tried to gain social acceptance in a
similar way as formerly the homosexuals, namely by affirm-
ing time and again they were born ‘as such’. That very ar-
gument of course turned against them in the long run, as it
turned against the homosexuals, while the latter still go on to
believe they had gained something like long-term social ac-
ceptance. In crisis situations and when polemics rise because
the reigning strata need a scapegoat for obfuscating their piti-
ful corruption and political incapacity, the homosexual cause
will be torn up and blown up again, and anarchy and chaos
will again break down the walls not of silence, but of their
bars, shops, cafés and houses.
Contrary to both right-wing polemics and mainstream
psychiatric ignorance, I have shown in The Idiot Guide to Emo-
tions (2010) and The Idiot Guide to Love (2010) that sexuality is
by no means a rigid and fixated condition, and that once the
functionality and the flow nature of the sexual energies is un-
derstood, all sexual attraction can be changed, if the person
desires so. The change of our emosexual attractions cannot
be brought about by coercion, not by imposing a behavior
standard on certain people, not by force. Not by violence. It
can change by itself when the person begins to weigh other
love options, and takes chances in other sexual avenues.
Sexuality is a matter of choice and predilection, and first
of all of emotional attraction that by and by becomes sexual-
ized. Hence, emotional choice primes before it ever becomes
a subject of sexual reasoning. And here is where I deliber-
ately contradict modern sexology that in its mechanistic Car-
tesianism is unable to grasp the primacy of our emotions, and the
fact that sexual attraction follows emotional predilection, and
not the other way around.
I have since long analyzed the public demonstration of

pedophiles as the search for a fake identity, which is just an-
other manifestation of narcissism, but it has to be seen that
those who came up with these slogans are a tiny minority
within a minority. Contrary to the standard assumption of
mainstream psychiatry, not all pedophiles are narcissistically
fixated, and not all pedophiles are rigid, exclusive and in-
flexible in their love choices. Those who are, and who have
been at the forefront of the public discussion, are not repre-
sentative. They have to be blamed with the same kind of ig-
norance as their opponents, putting up in their public forums
notorious assumptions about as it were the ‘phylogenetic’ if
not the ‘biogenetic’ etiology of pedophilia.
It is so easy to blame the fate of birth for all our misfor-
tunes in life, and it is most often a denial of responsibility to
accept one’s destiny. Destiny, contrary to folk wisdom, is not
a predestined fate, but pure potentiality. Nobody is born a
mathematician, a genius, a homosexual or a pedophile, in
the same way as nobody is born a masturbator. There is po-
tentiality for a certain pathway of self-realization, be it pro-
fessionally, or in love. Those pedophiles who told their story
to the public did this probably in an attempt to be taken for
what they are, in a naive hope society would finally drop the
debate and say ‘Well after all, if they are so, and born like
that, we should better accept them’. Yet society does not rea-
son that way. Nicolas Sarkozy and many other social policy
makers are reasoning out ways to establish new euthanasia
laws that in their fascist worldview would end for all times the
problem of pedophilia in much the same way is Hitler’s mega-
lomanic idea of ‘total war.’ Those narcissistic freaks who

were at the forefront of the debate of pedophilia, as the self-
chosen representatives for a community the contours of
which can hardly be defined in scope and quantity, have
served their own deficient egos, but they did a bad service to
the cause of loving children erotically. They brought this
cause down through their rigidity and their fear to be home-
less, having chosen the haven of pedophilia addiction as their
new home, as the hanger for their fragile identity, because
they never really cared about their soul values and their spiri-
tual belonging. This is true narcissism, this denial of soul, this
denial of complexity, and here the pedophile propagandists
and their opponents, the Oedipal Heroes, have much in com-
mon! And this is why, as a matter of holistic logic, they had
to clash. Because, if they know it or not, they have much to
share!
The truth? Not to be found on either side of the ring, but
in its very center, halfway between the extremes. The Oedipal
Hero suffers from exactly the same hangup as the pedophile,
with the only difference that they repress their pedophile de-
sire and project it on others. The way out is not pedophilia or
anti-pedophilia, because it’s the wrong question. The right
question is to ask if the repression of children’s emotional
and sexual life is bringing anything positive to children, or if
rather the absence of such repression brings the true benefit
for children’s healthy growth? Both the Oedipal Hero and the
Propagandist Pedophile are blind-eyed to see that the only tangi-
ble and provable etiology of both the Oedipal fixation and
pedophilia is the emotional and tactile starving, and the sexual dep-
rivation of children and adolescents, as it’s rampant in post-

modern industrial bourgeoisie since about the second half of
the 17th century. When the complexity of sexuality is under-
stood, and once it’s energetic nature is clearly seen, when its
changeable and fluid nature eventually has been accepted,
we are one step ahead. When the true etiology of pedophilia
is defined within a larger systemic interdependence with other social
factors, we are two steps ahead. When we see that we do not
need any polemics about pedophilia, that we do not need to
bother at all with this matter, nor with homosexuality or any
other sexual paraphilias, we are at the point to recognize that
what we have to tackle is the education of our children, the way
we help them integrate their vital energies, the way we look
at them as complete beings, not dwarfs who are limited, be-
cause of lacking growth, to express their emotional and sex-
ual feelings. Then, as a matter of systemic logic, when we
have changed the social and legal situation as a result of our
insight in the importance of preserving children’s emosexual
integrity, and our responsibility to do away with all violence
in relating to children, be it educational, then our culture as a
whole will change.
And the problems of homosexuality, pedophilia, sadism,
masochism and what I know more sexual fixations will not be
problems anymore. I do not imply that these manifestations
of the life energy will completely disappear, but a society that
has eventually accepted the child, and the child within, will
be able to accept sexual diversity as it accepts ethnic, racial and
social diversity.

And as an advice to those who recognize themselves as

being different from the sexual norm, I would like to say:
Address to Pedophiles
Do not absolutize your sexual attraction whatever it is
like. It may change tomorrow as a matter of overall
change of your life and love options, as a matter of
personal growth, or as a matter of deliberate choice.
When you absolutize and dogmatize your sexuality,
you are on the same track as the Oedipal Hero who
takes his Oedipal hangup, and the whole ridiculous
macho behavior that results from it, as eternal and
unchangeable. Fact is that we can change all in life, as
life itself is unending change. Those who deny this fact
are more often than not situated on the right wing of
the political spectrum and their denial of complexity is
only one element of their emotional distortion and
mental debility. The cause of childlove is no cause, as
love itself cannot be a cause. This is so because love
cannot be defined. And what cannot be defined cannot
be made a cause. Any cause of action for love will thus
be the cause of action for a concept of love you have
made up in your mind before you ever started out to
be an activist for that cause. The real cause that is
hidden behind the fake cause of childlove is the cause
of the child. It’s as simple as that, and in two senses of
the word: in the sense of a cause for your own re-
pressed inner child, who needs your empathetic inner
parenting, and of the cause of the children all around
you whose emotional and sexual needs are shunned by
present society’s many Oedipal Heroes who fight
against the proverbial windmills instead of seeing the
real causes. The cause of the child I am talking about
is a cause that will not serve the Oedipal Hero in his or
her eternal striving for glory nor your ego for sexual
fulfillment with children, which may equally serve your
personal glory. The cause of the child is paradoxical in
that it helps the child to become an adult, that it serves
the child to grow, and against both Oedipal culture’s
and your interest as a pedophile, to grow out of child-
hood as fast as possible.

It goes without saying that I will treat these subjects in

this chapter, as in all of my books, in a scientific manner,
avoiding polemics pro or con while I admit that I better un-
derstand and can better empathize with those who are argu-
ing pro life and pro desire than those who argue pro morality as
a doctrine to replace nature by culture.
From this natural bias, that is founded not on belief or
dogma, but on knowledge, I may provoke anger and revul-
sion in those who are eternally stuck in the league of moral-
ism, of life hate, and of religious fundamentalism. Be it so.

The Complete Oedipus Story
What Freud did was to mutilate the Oedipus saga for it

is originally imbedded in a greater epic cycle, the tragedy of
the House of Thebes, as it is referred to in mythology. The
myth must include, to be fully understood, at least one gen-
eration before Oedipus, and one generation after him. With-
out seeing the family curse, how can Oedipus’ tragedy and
suffering be understood? And if it’s not understood, how can
the tragedy and suffering of the consumer child in Oedipal
Culture be understood?
The Oedipus saga is the account of a family curse. It is
about what the ancient Greek called ‘offending the gods’,
what Christians, Jews and Muslims call sin, and what in mod-
ern language is called an abuse story. The family curse aspect
of the abuse was in this family particularly heavy in that it
went over several generations. But the expression family curse
is inept as it suggests something like an outside agent or a
dubious notion of fate that triggers, like a Damoclean sword,
people’s destruction. To believe this is an error. It can well be
made out, when analyzing this family story, who the culprits
were, and how what they did triggered a negative response.
In case of that family, it is true, the behavior of our he-
roes was particularly harsh and the response of the universe
was equally harsh, and even cruel. We have to keep in mind
that it is an extreme case, but it’s a good moot court trial. It
shows the principle. Liz Greene and Juliet Sharman-Burke
write in The Mythic Journey (2000), p. 51:

Greene & Sharman-Burke

The mythic history of the House of Thebes is a dark
one, and begins even before Oedipus himself. Sin fol-
lows sin in this family, worse than any television soap
opera, and the line is plagued by the curses of various
offended gods. The House of Thebes is the ultimate
‘dysfunctional family’.
My hypothesis is that Freud chose the Oedipus saga as a

metaphor for the psychosexual development of the child at
the onset of the genital response because he knew or assumed that
our culture is incestuous in its very roots, and abusive, especially
in the parent-child relation. How else could a sane mind dig
in human mythology to find the most abysmal story ever told
about human vileness, and glue it on the back of every inno-
cent little child? And here the word ‘innocent’ virtually rings
in my ears - because it sounds false.
If ancient mythology is true, we are not innocent, not even
as small children, as we bear, each of us, our individual and
our family karma, if we want or not, as a matter of universal
law. But I won’t give a judgment here, I won’t jump to any
conclusion, and leave this question open. Karmic astrology
confirms what most religions say, that is, there is both indi-
vidual and family karma every incarnating soul has to bear.
As far as I can see, the only philosophy that vehemently
contradicts this perennial teaching is the so-called tabula rasa
theory that probably originates from Jean-Jacques Rousseau,
but that may be much older. This theory assumes that every
child is an unwritten leaf, an empty table (tabula rasa); we
have to see that at Rousseau’s time, his theory was a fist in
the face of the Church, a very daring theory indeed. Today

there is not much left of it and even fervent Cartesian biolo-

gists today assume that we inherit genes or even gene mutila-
tions from our genitors, if not a whole range of so-called he-
reditary diseases.
Let us instead look at the details of the saga of Thebes
and see what water we can draw from it for our question if
Freud’s theory of the Oedipus complex bears truth and can
be validated, or if it has to be dismissed as a cultural projec-
tion upon human nature. The authors write:

This tale is concerned with what the Greeks under-
stood as the family curse - an offense against a god
which is punished through successive generations. In
modern psychological terms, we might understand this
as the passing down of unresolved family conflicts.
What our parents have not dealt with, we may find
ourselves facing, and these ‘sins of the fathers’ will in
turn pass to our children if we do not deal with
them.38
Now let us look at the facts first. Laius, the King of The-
bes received from the oracle in Delphi a prediction he might
be killed by his own son, which could actually have consoled
him in a way because he was childless and it was exactly for
that reason that he came to consult the oracle. So he could
have reasoned, well, it was not meant to be, then. But what
did he? He first cast out his wife Jocasta. As she did not know
why her husband wanted to get rid of her, she managed to
get him drunk and made love with the drunken man, and got
pregnant. This sounds quite strange, as the couple had been
childless before, but anyway, it appears the invisible threads

of destiny were already at work. And Laius was anxious then,

and as soon as the child was born, took the next chaotic step
in unknowingly fulfilling the oracle: he took the baby to a moun-
tain, pierced his feet with a nail and left him there, exposed
to all dangers.
Coincidentally, the protector spirit of the Delphic oracle
is Apollo, and the child-protecting gods were with the Greeks
equally Apollo, and his sister Artemis, which is why they were
infuriated, and it was this act that triggered the whole series
of tragedies to come. The gods then let a shepherd find the
baby who named him Oedipus which in Greek means ‘swollen
foot’. By another turn of destiny, the baby got in the arms of
the Royal Family of Corinth where Oedipus grew up in good
and equal standing. One day, somehow anticipating his des-
tiny, Oedipus went to Delphi to ask the oracle about his fu-
ture, and got from Apollo the terrible oracle he would mur-
der his father and marry his mother. In a chaotic streak of
action that reminds of his father, Oedipus did not return to
Corinth, determined to prove the god wrong. He took his
adoptive parents for his true parents and thought that by
simply not being around them any further, he could avoid the
fate. Apollo however was infuriated about so much human
willfulness and sheer arrogance, and the next turn of destiny
was again a blunt fulfillment of the prediction. As a strange
turn of events, Oedipus happened to meet the chariot of
King Laius, but he did not know it was his father. Laius told
the young man to step off the road, Oedipus shouted a rude
reply, and the king let the chariot roll over Oedipus foot, thus
opening the old wound. In a fury, Oedipus flung Laius on the
road and drove the horses over him, thus murdering, un-
knowingly, his father. In addition, what was considered a par-
ticularly heavy crime in ancient Greece, he left the dead
corpse to lie unburied in the dirt. Here, the myth seems al-
most unbelievable. When we consider that Laius was a king,
how could it be that he was attacked so easily by a youngster
who happened to cross his way, without enjoying any protec-
tion from the part of the chariot driver and other staff ? Co-
incidentally, Laius had been on his way to Delphi again, to
find appeasement for having abducted a young boy for sex,
whereupon the gods had sent to Thebes an ugly monster,
which settled at the city gate asking every passenger a riddle:
‘What being, with only one voice, has sometimes two feet,
sometimes three, sometimes four, and is weakest when it has
the most?’ Oedipus, who went to Thebes straight after the
murder of his father, guessed the right answer and replied:
– Man, because he crawls on all fours as an infant, stands firmly
on his two feet in youth, and leans upon a staff in his old age.
The monster vanished and Oedipus was made king of
Thebes, and he married Jocasta, his own mother, without of
course knowing what he was doing. But his glory did not last
as a blind seer arrived at the court and declared that King
Oedipus was the murderer of Laius. Nobody believed him
but the Queen of Corinth then spread the information about
Oedipus’ origins. Jocasta committed suicide, and Oedipus
blinded himself and, pursued by the Furies, cursed his sons
(and brothers) Eteocles and Polyneices, and went into exile.
And here we see the curse taking over the next genera-
tion. After many years of wandering about the world, guided
by his daughter-sister Antigone, Oedipus died, but peace did

not come to the House of Thebes. Both Eteocles and Poly-
neices died in the war that broke out over the succession to
the Theban throne. And Antigone was sentenced to death
because she had released her dying brother’s spirit against
the order of her father Creon. Polyneices’ son attempted to
regain the throne, but lost the battle and Thebes was sacked.

A Teaching Tale?
Is this old myth perhaps a teaching tale? To begin with, I

wonder if we can trust the authenticity of the tale. There are
at least three incidences where the plot is against common
sense, when we consider the custom of the times it originates
from. And independently of that context, the credibility of
the tale is weakened by lacking probability. These incidences
are:
– A patriarch who casts his wife out will not possibly in-
vite her again for sharing a meal with her. How could Jocasta
get her husband drunk if he did not revoke his repudiation
and invited her to join him again? And if he did, her act of
forcing him to copulate with her to get her pregnant when he
was drunk is at least equal in low spirits to his harsh act of
repudiating her. In ancient patriarchy, an act of repudiation
did not need to be justified in any way. Every man had the
right to cast his wife out at any moment. And of course, he
equally had the right to take her again if he repudiated her
in a hot temper. If the story says they were sharing a meal
and wine was consumed, this means that he had taken her
again, and thus the harsh act of repudiation was forgotten.
To construe an evil act out of the repudiation as such, as Liz
Greene and Sharman-Burke do in saying he had to inform
his wife about the reason of casting her out, is a typical trap-
reasoning of modern psychologists, who interpret meaning
into old myths, instead of taking meaning out of them.

– A royally bred and educated young man infuriated

about a king’s chariot, reacts rudely and because the chariot
doesn’t make way, gets hurt, and as a retaliation bluntly mur-
ders the king, tearing him from his chariot like a street robber
would do, and then mounts the horses to treat him in the
dust? Wait a moment, this may fit in a Hollywood story, but
it doesn’t fit in that time and place. A king was not driving his
own chariot, and he was not being driven in any kind of
chariot, but a royal chariot, and he had a horseman, or sev-
eral horsemen, for doing that, and there were a number of
other people around who would have prevented the young
man from tearing the king down in the gutter and then let
the horses tread him in the ground.
– A king abducting and ‘raping’ a young boy? Wait a
moment, once again, and look at what boylove means in an-
cient Greece, and what abduction means! And here, a look at
the original text would be needed for what the authors call
‘rape’ is again something that is most of the time interpreted
into old myths.
I have demonstrated in The Idiot Guide to Love (2010) that
the abduction of noble boys was prohibited by law in ancient
Greece, but not the abduction of slave boys. Abduction was
at that time a frequent means for having a fortnight of inter-
course with a pubescent boy. This kind of abduction was not,
as today, followed by murder. In the regular case it was fol-
lowed by setting the youngster free after giving him a more
or less important gift that depending on the social status of
the lover could be a substantial remuneration. As a matter of
fact, abduction was frequently in old patriarchy the foreplay
of a marriage as well; this is true for both Hebrew culture

and ancient Greece and Rome. The only obligation a lover
had when abducting a girl for sex was to marry her, or to pay
a compensation to the father in case he did not. When the
lover was a king, he certainly had the right to enjoy sex with
young people, as this was the custom of the time, and under
the laws of the place he could get a problem only if he had
abducted a noble boy and did not give the boy an important
present, nor offered any recompense to the father. Without
considering all these details, to construe out of Laius’ boylove
an offense against the gods, as the authors reason or worse,
to call this act a crime in the modern sense of the term, is
quite far-fetched and is, as I pointed out before, just another
‘intropretation’ of an ancient tale that betrays the bias of the
interpreter.
I have to resign here from further speculations as I got
long ago a strong feeling that this myth was construed as a
teaching tale, and as such would not to be qualified as a myth
that grew organically within a culture, to reflect the mores of
that culture. This story is either misconstrued or it was recon-
strued later on to fit the morals of our modern epoch. What
I intuitively feel is that the story teaches that patriarchy as a
social paradigm is dysfunctional and creates havoc in all pos-
sible relationships, parent-child, husband-spouse, and ruler-
citizen. I feel that the actors on the stage are not playing their
own selves, but social roles. The roles they are playing are cul-
tural clichés. The question I was asking to myself when I
once read this tale for the first time was: ‘How would I react
if I received such an oracle?’ And I found I would reason
‘What have I done that I receive such a bad and fatal oracle?’
With this quest for self-knowledge, namely, I would try to find
out who I am, what my roots are, what my parents have pos-
sibly thought or felt when they conceived me, and what the
circumstances were of my birth. Had Oedipus asked these
questions, he would with some probability have returned to
Corinth to seriously find out the truth about his origins by
questioning his adoptive parents. And if he had been honest,
serious and committed, there is again a chance they would
have told him the true story. And with this opening of his
consciousness, the spell of the oracle would have lost a lot, if
not all of its power.
The very act of inquiry, the quest for self-knowledge is ex-
actly what appeases the anger of even the most revengeful
gods, and this is why above the gate of the Apollo temple in
Delphi, visible for everyone who visits the oracle, is written:
– Know Thyself !
Ancient patriarchy as today’s consumer culture, which is
but a modernized vintage of it, are against the inner quest,
and do not teach young people what self-inquiry means and
how it can be carried out. And this is, after all, the greatest
pitfall of this cultural perversion we use to call patriarchy.
And to come back to Freud, I must note that I am not
ahead in my inquiry why he chose this tale for exemplifying
the child’s psychosexual growth. I can only guess that Freud
chose this tale for exemplifying the modern child’s neurosis,
or potential neurosis, the modern child’s cultural and indi-
vidual neurosis that namely results from a deeply schizophrenic
cultural setup.
Françoise Dolto, who was internationally reputed to be

one of the foremost child therapists, capable of healing psy-
chotic children, said in one of her workshops on child psy-
choanalysis that most young psychoanalysts forget about the
fact that only the neurotic child is incestuously fixated upon
their parents, or the parent of the opposite sex, but not the
normal and psychically healthy child.39
If I could, I would ask her: ‘What about the percentage
of children born in modern consumer culture that are really
psychically healthy in the sense that they are fully sexual
without being psychosexually attracted to their parents?’ My
own guess is, perhaps ten percent.
So I am back at where I started, knowing what I knew
before, that is, that a culture is mad that arranges family in a
way that incestuous fixations are going to be a problem. That
they are rampant in our culture was indeed Dolto’s view, and
her view was based upon almost lifelong professional experi-
ence. In her book La Cause des Enfants (1985), she writes:
Françoise Dolto
In the nuclear family of today, especially in urban
areas, the tensions and conflicts are much more explo-
sive, and this is so because they are underlying. Today,
the number of persons a child is in touch with is more
restrained than formerly. In the 17th and 18th centu-
ries, the child could transfer their incestuous feelings
toward other women than their mothers who enjoyed
to play little funny sex games with little boys or young
people of whom they were not the mother.40
So what am I to do? Blame psychoanalysis? That sounds

like blaming the messenger for the message he brings. Freud

analyzed his culture. He did not create a new culture. He did

not want to change what he saw was an insane culture that
brings more evil than good with its moralism, its wars and
taboos. He said his mission as a psychiatrist was to heal those
who suffer from the pathologies this culture quite inevitably
brings about, not more, and not less. But I do not need to
follow Freud here, but can become an activist for a new soci-
ety where children enjoy sexual freedom.
I can take the position that Wilhelm Reich at the time
took against Freud, who admitted and recognized his cultural
imbeddedness. Reich argued that we are not the victims of
the culture that brought us about, but that we bound to help
changing a culture we see is based on principles that stir
madness and chaotic behavior in humans. I personally agree
with Reich, while Freud was not wrong after all. He only was
conservative. That was his choice.
I am ahead one step, a tiny step though. I know that I
can heal people who suffer from the pathologies this culture
creates, and I know also that I can help changing this culture.
And more importantly, I know that for doing the latter, I
cannot harness the power of psychoanalysis. As a matter of
common sense, for changing my culture, I must go beyond
analyzing it, or proving it wrong. I must show a better way,
and I do this first of all by changing myself. What does that
imply?
I already mentioned one part of it: find out who I am,
what my origins are, what my individual and family karma is.
And also, what my talents are, my unique gifts, what my
creative potential is like, if it’s mathematical, visual, literary,
or artistic, if it’s good for a career in design, in painting, the

performing arts, in science, or in philology, or if I am manu-
ally gifted, to become an artisan, or a pianist.
The next part would be to see what my spiritual orientation
is, what I personally understand under the word spirituality
and what I can take from the waters religions offer, or what I
cannot take from them. I may choose to craft to my own re-
ligion, my own liberal or not so liberal spirituality.
And what happens when I do that? I not only gain self-
knowledge, I also help changing my culture. Explain it as a
morphogenetic response or in any other way, fact is that all
we individually achieve is an achievement also for the whole
of our culture. Thus we impact upon culture, and, incremen-
tally help that culture to reform itself, to change, to transform
into a better, more conscious and more harmonious culture
in the future.
For example, when I have suffered early child trauma, I
will seek out advice and try to cope with what I see are con-
sequences of my fixation, and I may become aware of the
fact that this deep early hurt created anxiety and a constric-
tion of my emotional flow. So I need to get to terms with my
body and my bioenergetic setup, by trying to have a harmo-
nious sex life that is as much as possible free of hurt inflicted
to others, as much as possible free of anxiety, and as much as
possible free of compulsion. So I will not obey to what soci-
ety tells me because I know it’s wrong and abject because it’s
society’s setup itself that has brought about abuse in the first
place; hence, I will opt for free and consenting erotic rela-
tionships that I feel are okay for me and my partners – what-
ever their age. This is the way of the true hero. In the next
sub-chapters I am going to explore the more convoluted
ways of the Oedipal Hero. And then you may see for yourself
which is the better way for you. You can choose what kind of
hero you want to be, a true hero or a false hero. Oedipus was
the latter.
The true hero integrates self-knowledge, the fake hero, or
Oedipal Hero, does without. That’s really the only difference.
But that tiny difference in our inner setup, in our basic
worldview, our attitude, our orientation, you are going to see
in the following pages, makes a huge difference in the world,
in what the person brings about, as fruits, as karma.
To condense it, I’d say that the true hero creates human
progress and evolution while the Oedipal Hero creates denial,
stuckness, stifled evolution or devolution. Why this is so is
quite easy to understand. The true hero’s mission, as it is
based upon conscious choices brings about an increase of hu-
manity’s consciousness. The Oedipal Hero’s mission, as it is
based upon unconscious choices is to decrease humanity’s con-
sciousness. In still easier terms, the true hero brings more
light to the shadows, while the Oedipal Hero brings more
shadow to the light. You could also say that the Oedipal Hero is
the counterplayer to human evolution, and was historically
always prominent in times of fascism, political restoration,
religious tyranny and the retrogradation of true spirituality
into fundamentalist religious fanatism.

The Oedipal Hero
It may still not be clear what an Oedipal Hero actually is,

so I need to further elucidate what characterizes a man or
woman who actually is an Oedipal Hero. As a matter of termi-
nology, the woman-type, according to the Freudian expres-
sion, should be called Electra Hero, but I may simplify matters,
or rather restrict the topic to the male vintage of our Oedi-
pus. I think it’s wiser to leave it over to a woman to write the
other half of the story! I namely argue with the I Ching that
self-restraint is a virtue rather than a vice as far as knowledge
is concerned. To be true, I am not possessing the emotional
knowledge to write the other part, especially with regard to
our hot melting sexual feelings; a man can only speculate
how a little girl experiences love for her father, and here is
where science finds its natural limitation. Science is not ob-
jective and will never be, and a man who explores a woman’s
sexual universe will never be a real scientist!
This is why, at this point of the study, I am going to de-
liberately restrict the scope of this part of the guide, and ex-
plore further on about the male vintage of the Oedipal Hero
only. And hereby, I imply that there is of course a female ver-
sion of the fairy tale, and I do invite female authors to ven-
ture into writing the other half of the moon.
And there is still another difference. The mother-son re-
lation can hardly be compared with the father-daughter rela-
tion because the male is more fragile on a psychic level, and
therefore mother-son co-dependence is more devastating for

healthy psychosexual growth of a boy than is father-daughter

co-dependence for the psychosexual growth of a girl. This is
recognized by most psychologists, psychoanalysts and psy-
chiatrists today; this insight also is part of perennial science
and it is not a sexist view.
The male and female sexes are not construed in the same
way on the psychic level, a fact that has been demonstrated
time and again in times of crisis, war and social upheaval.
Women simply are stronger and more psychically robust
than men. They live longer, are less prone to heart disease,
chronic fatigue and depression disorders, and can cope better
with stress, both in the work place and at home. Of course,
as always, exceptions confirm the rule.
I think to advance theoretical reasoning and intellectual
deductions on what characterizes the Oedipal Hero would be a
tedious endeavor. Instead, let me discuss the problem by us-
ing teaching tales or examples. As I do not wish to importu-
nate anybody, I will construe examples from living material,
leaving it over to the reader to see parallels to any known
person of the past or of present times.
To begin with, the main characteristic of the Oedipal Hero
is his lack of self-knowledge. He ignores his true identity. He
does not know anything or very little about his roots, and has
build a worldview that is not unlike a torso. He has left out
from his basic life philosophy all that would betray his true
identity, so he rejects astrology, divination, and also any kind
of lesser esoteric knowledge that could inform him about
himself. In one word, he rejects truth, true knowledge, and

construes a science that delivers him the half-truths that com-

fort him in his pitiful spiritual ignorance.
In the same way as Oedipus did not reason after receiv-
ing the oracle for finding the truth of that strange prediction
within himself, and thus within his destiny, he goes out to
save the world from evil, and here is where his pseudo-heroic
quest starts. In the same way as Oedipus did not even think
of journeying to Corinth to investigate his origins, the Oedipal
Hero murders his father, metaphorically speaking, by denying
his origins and his karma.
He betrays himself, and his biological, spiritual and ge-
netic roots by reasoning that he ‘never had a father’, that he
was growing up ‘in a females-only household’, that he had
‘nothing in common’ with his father, as his father was in his
words ‘a lost soul’, ‘a drinker’, or a ‘social freak’, ‘clochard’
or ‘inept’, a ‘secret homosexual’ or ‘hidden pedophile’, an
‘eternal student’, ‘hopeless philosopher’, ‘eternal abuser’ or
simply, ‘somebody who should never have married and put a
child in the world’. All these variations of the theme ‘father’
surge up in dialogues with Oedipal Heroes, which are often dia-
logues with those who either got a problem with society, with
rules, with authority, or who are on a spiritual-only track.
The latter group of males is interesting because in reject-
ing their father, they more precisely reject life, the juice of it,
pleasure, sensuality, and emotional intelligence, replacing
rich life experiences by a rigid and dogmatic system of fun-
damentalist beliefs. Thus we got the social-inept, the home-
sitters and misanthropes, the revolted ones who want to blow
up the system, if they call themselves anarchists or terrorists
or whatever, and we got the dictators and tyrants who want

to punish the world as a projective act for punishing their
inadequate fathers. And we got the child killers who want to
punish little girls or boys for not being ‘nice enough’ to them
when they play out their unresolved father imago with the
implicit but unvoiced question ‘Am I not lovable?’ and we
got, last not least, the social activist for any ‘good cause’ for
teaching the world what ‘real and unconditional goodness’ is
all about. All of them are Oedipal Heroes, only that society in
its eternal mysticism finds the latter vintage okay and all the
other vintages not okay. Society, while not reflecting about
the difference, worships the positive Oedipal Hero while it de-
spises its negative counterpart.
Society somehow understands that both characters have
in common that they had a hard childhood, but mainstream
society sees a sign of strength and virtue in the fact that a
person denies his wound instead of understanding that real
strength is to acknowledge one’s wound.
Society does generally not see that both the positive and
the negative Oedipal Hero are hurting others, only that the
criminal, the schizophrenic and the terrorist do it openly and
as it were honestly, and the fake hero, the social activist who
throws his weight around as a dire persecutor, fundamental-
ist, spy, world puritan and ruthless policeman does it covertly
and in a projective manner. He hurts those he slaughters in
the name of ‘doing good.’
The sane mind does not need to save anybody. He does
not need to go out for wars against prostitution, child abuse,
women’s rights or whatever hits his mind. He accepts the
world because he accepts himself. And he accepts himself

because he has accepted his origins, his father, and his karma.
The main characteristic, thus, of the Oedipal Hero, com-
pared to the true hero is that he does not know who he is and
why he does what he does. He believes he is doing good for
others and the world, following a rather mechanistic scheme
of values and good-and-bad judgments he has internalized
when he was the good boy for his mom. As a result, his be-
havior code is rather rigid, and his mindset is judgmental. He
sees the world divided in the good guys and the bad guys, like
in a movie, and his political opinions are following this black-
and-white scheme of extreme judgmentalism.
The psychological reason for the Oedipal Hero being often
simplistic, harsh, clear-cut, dry and judgmental in his evalua-
tion of the world, and human action, is that he needs to de-
fend the insight that life’s complexity is smarter than him,
telling him, one way or the other, the fake-reasons he is act-
ing for, and what his true motivations are. He intuits that this,
in turn, would get him quite automatically on the track of
self-inquiry, and that he would by and by find out about his
origins, and his karma.
The truth is that life always guides us to gain more self-
knowledge and a person must really be rigid beyond reason
and judgmental and projective in their overall attitude that
the natural quest for self-knowledge is completely silenced. This
means the person needs to invest vital energy to uphold the
denial structure and the array of projects it has created.
And here we are at the core of the etiology of neurosis as
Freud and others have described it. It’s a denial of desire, the
desire for knowledge that is inherent in all living, and it’s this de-
nial of knowledge that is the true reason why the person de-
nies sexual engagements, because sex with others brings knowl-
edge. While masturbation or autoerotic sex doesn’t. Only in-
tercourse brings this knowledge; it is highly significant that
the word is also used for denoting social intercourse. It brings
knowledge both about our mate and ourselves. This truth is
beautifully expressed in the Bible where sexual intercourse is
described as ‘carnal knowledge’ or when it is said that a man
is going to know a women when he goes in to his wife or con-
cubine. It has often been said that the Hebrew’s prohibition
of masturbation had procreational reasons, but it may also
have been an encouragement to seek intercourse in the sense
of ‘going out and multiply’ as a matter of social communica-
tion, instead of staying home and masturbating one’s soul off
in dreadful solitude.
The number one reason why free sexuality was histori-
cally forbidden to slaves is that it brings knowledge. In an-
cient Greece, for example, boylove, the erotic and passionate
love of adolescent boys, was permitted only to noble men,
not to slaves. A slave who would arrogate to engage in a love
relation with a boy would have been jailed.
Another well-known example is the Christian Church.
The taboo on sexuality outside the marriage bed and pro-
creation was a powerful aid in the Church’s quest for spiri-
tual dominion and control; the Church enforced this taboo
draconically, by using threat, persecution, torture and delib-
erate murder, during the Inquisition. The result was a popu-
lace that was highly ignorant, and is in wide parts still today,
for example about natural contraception, while before the holo-

caust committed by the Inquisition, this knowledge was freely
available from midwives and witch doctors.41
By the same token, the rationale behind the child being
today prohibited to engage in sexual relations with peers and
adults outside of the family is to keep children ignorant as long as
possible in order to safeguard consumer culture’s dominion
and to insure that, as they are starved emotionally and sexu-
ally, they become avid and brainless consumers. The present
stronghold of multinational business over people’s bodies and
minds would be impossible to maintain if children grew up
knowledgeable about natural copulation from early in life.
And here we may further understand that the Oedipal
Hero really is a masturbator in every sense of the word, sexually,
and also metaphorically in the sense of rubbing himself
against himself, thereby avoiding the warm company of oth-
ers.
This latter characteristic forms part of his self-enclosing
narcissism, and is not evidently related to his Oedipal fixa-
tion. The Oedipal Hero is a brilliant masturbator also in front
of others, when it goes to hold speeches where he can ejacu-
late all his poison against his particular scapegoat target.
The other main characteristic of the Oedipal Hero is that,
much to his own ignorance, he is a repressed pedophile. He has
strongly repressed and condemned his pedophile urges, to a
point to forget his initial attraction somewhere around ado-
lescence and early adulthood. Instead of asking what makes
him desire children, and because of fear and guilt, he prefers
to shut the door to that inner world and rejects the whole of
that itching need for closeness with children; this is how, as a

matter of bioenergetic retrogradation, he becomes a pedophile-
hater and persecutor.
The pedophile differs from the Oedipal Hero in that he is
conscious of his desire for emotional and sexual closeness
with children, and he more or less accepts it. But there are
also pedophiles who have not really accepted the choice they
have made unconsciously, cursing their fate to be among a
sexual minority that is the most despised of all; these half-
cooked pedophiles are often also half-cooked Oedipal Heroes. I
have known a number of exemplars of this vintage and saw
them invariably engaged in humanitarian activities for desti-
tute, poor or orphan children, but they strongly condemn in
themselves and others every hint of erotic attraction for a
child, and when they see other pedophiles acting out, they
strike, and denounce them!
All Oedipal Heroes, fully or half baked, have in common
that they are out to prove the world how strong, good, right-
eous, courageous, tough and determined they are, and they
tend to emphasize that they do not do what they do for self-
ish reasons, but for ‘making a difference’, for helping ‘change
the world’, or making ‘a significant contribution’. It is the
rhetoric of selfishness being bad, and altruism being good, of
egoism versus altruism, of ego versus beyond, and all the simplistic
spiritual gimmick we know from fundamentalist religions.
They have as it were customized that rhetoric for justify-
ing their persecutor if not terminator spirit that lets them be
eternally on guard, like the proverbial baboon, with an erect
phallus, to spy out the bad guys and punish them by painful
anal rape – at least in their fantasies. (Most of them will do

male rape within the range of legalized persecution, thus in
most cases by calling law enforcement, but some of them do
rape physically, when they happen to be in jail and can spy
out sex offenders). As a matter of fantasy, and because they
repress a good part of their genitality, they are often re-
gressed into anality, which makes them not very cosy to have
around, as they are never relaxed, always constipated, duti-
fully busy, always on guard, always ready to strike, always
charged with emotions they have never learnt to handle.
In their relations with women, these males are most often
rough, as they are confused about what tenderness means,
and believe a ‘real man’ had to be smelly, rough and always
‘on top’, also sexually. At home, they hardly ever take care of
the children as they believe indoor activities are for females,
and that males have to win the bread – most of the time.
They most of all abhor imposing females, and a female is
dominating already for them when she doesn’t want to follow
but got her own opinions. Then, she is found ‘opinionated’.
When she refuses to be beaten for daily little critter, she is
found ‘emancipated’. When she likes beauty and an aesthetic
home, she is called ‘extravagant’. When she is tender, sweet
and caring with the children, she is called ‘a hen’. Beware she
is a beautiful woman; she will be constantly supposed to have
an affair! And when she did have an affair and is found out,
she is called ‘a loose cunt’ and cast out.
Oedipal Heroes are often to be found in rough sports such
as boxing or car racing, and they definitely are the species
that populates our gymnasia, and that need to order extra
size for the suit, simply as a matter of muscular hypertrophy.

They obviously prefer bodybuilding over mindbuilding, and
they are increasingly to be found in politics, where mind was
notoriously never asked for. Intellectually Oedipal Heroes tend
to be mediocre, while they may invest a good time in learn-
ing and study, even when adult. When around brilliant peo-
ple, people at home in academia, or geniuses, they tend to
feel inadequate, inferior, ridden with a complex to be intel-
lectual inferior, not smart enough, or to lack conversational
abilities, which results in their poor attitude when around on
parties, receptions or gala diners.
Regarding manners, they are rather unpolished and tend
to come and go in company, so as to have some backup in
case they commit a faux pas. They abhor to dress well and
then go alone to a reception, or they simply avoid it. They
are the stuff of dreams of naive country girls, and they have
made their fame on the back of that kind of populace, espe-
cially in Hollywood drama. Their clumsiness when being
around in good society is taken for the charm of the eternal
youth, the adolescent charming guy, the Peter Pan of the fair-
ies, the puer archetype.
They have helped decisively in forming the American
Dream, and in the glamorous world of Hollywood movies
they are stage requisites. The hidden side of the Oedipal Hero’s
glory, his glorious goodness, is his abysmal violence. In most
cases, Oedipal Heroes are aware of their problem with control-
ling their anger, their violent outbursts and temper tantrums,
and their overall rather revengeful behavior. As if they waited

for an opportunity to get mad and run amok, so as to prove

themselves that they are real men.
The other side of the moon is well to be seen in the
movie Dr. Jeckyll and Mr. Hyde that shows the schizophrenic
nature of the Oedipal Hero in a beautifully staged and orches-
trated manner. Here the good doc, there the bad dick, two
sides of the same medal, as the good citizen transforms into
the bad animal-man in a matter of seconds.
Nature is indeed revengeful to those who repress their
true nature, and they are controlled by the inner selves they
disown. In repressing our pedoemotions or, generally speaking,
in replacing love by moralism, which is the bad choice the
Oedipal Hero did and where he acted against his better nature,
his better knowledge and his higher consciousness, he be-
came deeply fragmented, to a point, in some pathological
cases, that the personality splits apart and two separate split
personalities emerge.
But what the film shows, and what good psychiatry can
equally demonstrate, the split is already there in the Oedi-
pally fixated character, and as a matter of cultural choice,
this split is also part of our culture.
Which is why I call it an Oedipal Culture.
While we see Oedipal Heroes acting out on the public stage
virtually every day, as they are so popular, and increasingly
popular, we see only their light, and not their shadow. We see
only what they do and say officially, not what they do and say
in private, and behind closed doors.
We are not supposed to know about it because we would
be shocked!
Narcissus and Oedipus
This brings me to explain the narcissistic hangup of the

Oedipal Hero, his extreme narcissism. The authors of The
Mythic Journey talk about the ‘tragedy of narcissistic love’. In
understanding the Oedipal Hero’s narcissism, we will under-
stand his destructiveness, and more specifically, we will begin
to see why he is out to destroy love wherever he meets with it.
Liz Greene and Juliet Sharman-Burke write:

This sad myth from Greece tells of passion and rejec-
tion, and shows how retaliation and revenge, far from
bringing relief, only increase the agony. More impor-
tantly, it implies that if we do not know ourselves, we
may spend our lives seeking this knowledge through
self-obsession - which means that we are not able to
offer love to others.42
Narcissism really is not what most lay people understand

under this header. It is not selflove, but the very contrary of
it. Narcissus was deaf to the whispers of the nymph Echo not
because he loved himself too much, but because he was self-
obsessed. Self-obsession is not selflove, it is a compensation of
their inner vacuum, which is a lack of self-knowledge, and
also a total lack of true spirituality. It is a loss of soul. We can-
not love another when our lives are soulless, and meaning-
less, when we lack spiritual orientation in life, when we don’t
know who we really are.
Narcissists, and also those who have the double affliction
of an Oedipal hangup together with a narcissistic fixation,

that is, Oedipal Heroes, are understanding many things under

the header of love. They understand that it may allow one to
control another, to take advantage of another, to be com-
forted in lonely moments, to have a wife that bears children,
or children who care for one in old age – which are all utili-
tarian concepts of love. He may foster other concepts of love,
but they are all not love, but conceptual molds for something
they do not understand. They are fingers that point to the
moon, but not the moon, as the Zen saying goes. And what
most narcissists most want when they say they love somebody
is fulfillment, satisfaction, emotional and sexual, and often
also material satisfaction. ‘I have one wife and two children. I
have a family. I have a home. I have company. I have security.
I have comfort. I have.’ The Oedipal Hero is fully on the side of
what Erich Fromm called To Have and very little or not at all
on the side of To Be. He believes a life of true To Be is re-
served to artists, children and life coaches. For him, love must
have a reason. And if it has none, he will give one to it. The
Oedipal Hero virtually bathes in conceptual thinking; the idea
that life may be something to be truly perceived only when
doing away with all concepts and put up a direct connection
is an alien idea to him.
I have got the proof of these facts many times in my life,
in relations with Oedipal Heroes, most of the time those who
worship a social ideal, and who are violently against alcohol
and consciousness-altering compounds. These people regu-
larly suffer from depressions, experience constant drawbacks
in relationships, and most of them complain about hard-to-
control sexual urges. When I suggest to them to once go and
look over the fence of their senseless activism by going on a

discovery journey, either by using Ayahuasca or by doing some
real spiritual work on their etheric bodies, I get the answer
that they are invariably ‘against esoterism’, ‘against new age-
ism’, ‘against drugs’ and ‘against daydreamerism’.
The ending -ism most often appears in their diction. One
wrote about my Encyclopedia, he found it quite good but
could not understand my ‘mysticism and spiritualism’, as he
expressed himself. When I pointed him to his need for love in
his relationships, and affirmed that love given was most often
returned, he said he had no sense for ‘so much lovism’. And
in subsequent mails he would come up with reasons why love
does not exist and can never exist with the human race, that
love was but a ‘religious idea’ or an intellectual concept, and
nothing real.
The most offensive of Oedipal Heroes, in my view, are the
spies. I have discovered a number of them in the rings of the
pedophile movement, and what is typical about them is that
they want to appear more pedophile than pedophile to attract the
attention of those who are really pedophile. They themselves,
be they outright police spies, be they half-baked pedophiles
who are not clear about their feelings and how they can cope
with them, constantly are to be found in search of contact
with pedophiles, usually via online forums and mailing lists,
where they implore their ‘affliction’ and ask others how to
cope with it, or if suicide was perhaps the best solution?
What they are really searching for is love and under-
standing. They want to be loved and chose to mix with one
of the most persecuted minorities so as to get attention and
consolation of their inner emptiness, and their more or less

total spiritual ignorance. They may have felt an attraction
once to a little boy or girl, adolescent or child, and derive
from such a single event a conclusion of ‘being a pedophile’
while they otherwise completely ignore what this means and
implies. Which is just another typical habit they often engage
in: jumping to conclusions with a tidbit of knowledge, or in
total ignorance of what they are actually talking about.
The reason is boomeritis. They pick up whatever they find
fashionable and cool, be it something others frown upon, if
only they can make a difference by indulging in it and pre-
tending to be this-and-that. So doing will for a certain while
fill their inner emptiness; they have something to gossip and
rant about.
As to the facts, I have largely expanded about what is,
and what is not pedophile attraction in other publications;
the fact of having a one-time or transitory sexual attraction
for a child by no means implies the person to being pedo-
phile and still less to being ‘a pedophile’.43 I have particularly
elucidated that we all have pedoemotions, which means loving
feelings for children that may or not become sexualized.
While pedoemotions are universal, pedophiles are special in
that their sexual attraction has crystallized into something
exclusive; their emosexual focus is on children, and here even
more particularly upon a specific age group and gender of
children, not just children as a generic group. Pedophile at-
traction is not random, but specific.
A favorite modern-day subject Oedipal Heroes rant about
is pedophilia, or rather what they project upon it. And it’s no
better when it’s about their own supposed pedophilia, when

in truth they are hooked up in a shallow normalcy and are
looking for a girlfriend, a young women, but dare not ap-
proach one, coward as they are. Interestingly so, Sigmund
Freud must have known some exemplars of this vintage, but
he was gross and unscientific when generalizing that male pe-
dophilia generally was but cowardice to approach an adult
female. In that general sense, Freud’s statement is blunder,
but with regard to this specific group of Oedipal Heroes I men-
tioned, it is true.
Oedipal Heroes bear their narcissistic wound often in pub-
lic, like one bears an amulet; this is especially today the prac-
tice in the United States and in the American media world;
narcissism, as it’s the fashionable affliction of a whole nation,
has become a sign of class. Thomas Moore says in his best-
selling book Care of the Soul that America has a great longing
to be the New World of opportunity and a moral beacon for
the world. 44 And further:
Thomas Moore
It longs to fulfill these narcissistic images of itself. At
the same time it is painful to realize the distance be-
tween the reality and that image. America’s narcissism
is strong. It is paraded before the world. If we were to
put the nation on the couch, we might discover that
narcissism is its most obvious symptom. And yet that
narcissism holds the promise that this all-important
myth can find its way into life. In other words, Amer-
ica’s narcissism is its refined puer spirit of genuine new
vision. The trick is to find a way to that water of trans-
formation where hard self-absorption turns into loving
dialogue with the world.45

In a way, narcissists suffer not only from their own emo-

tional starvation, and their inner lack of love, but also, and
more importantly, from the love and the emotions they try to
attack, invalidate and make down in others. This terrible re-
ductionism breeds destructiveness that they pay for by being
increasingly nihilistic and depressive, the older they get. Ac-
cordingly, Thomas Moore observes:
Thomas Moore
Narcissism has no soul. In narcissism we take away the
soul’s substance, its weight and importance, and re-
duce it to an echo of our own thoughts. There is no
such thing as the soul. We say. It is only the brain go-
ing through electrical and chemical changes. Or it is
only behavior. Or it is only memory and
conditioning.46
The authors of The Mythic Journey comment that ‘The

unhappy love lives of many public icons testimony to this
voracious hunger for love which is meant to replace what was
missing early in life – a sense of being real as oneself.’ In a
society that has since long lost every notion of what love truly
is, because it has killed love, it is no wonder that it has be-
come a fashion to speculate love was just a concept, and there was
nothing behind but rhetoric, and that what religions suppose
is love is not.
Many males in our sensually deprived postmodern neo-
patriarchy believe love to be a mere concept, a word, a relig-
ious idea, or a rose-colored birthday card, because they really
never experienced how love feels! As children they were not
loved, not desired, because they had busy parents, parents

who were interested in money-making, science or banking,

but not in the children they procreated. Thus, here is their
huge narcissistic wound, as they grew into a life that was ba-
sically felt as cold and hostile, as they have felt their parents
to be eternally absentminded, when they really needed their
warmth, their closeness, their touch, their kisses, their strokes
and fondling, their love expressed by the body – and not by
nice-sounding verbiage. Many of them had probably as par-
ents those gossiping monsters that American commercials lav-
ishly portray as the nation’s model parents.
In fact, this vintage obviously coins the mold for the mass
of shallow-minded individuals who are hostile to touch as
they suffer from the culture’s bias that assumes that ‘all touch
is somehow sexual’. They thus embody the politically correct
American parent who keeps his hands safely in his pockets!
Noli me tangere!
I think it would be a miracle when in such a culture a
family is not habitually violent, not schizophrenic, not touch-
hostile, and where a single child can grow into a healthy and
joyful autonomy and self-reliance. I want to see that child! You
can search for it as the proverbial needle in the hay. For of
course the collective picture of a society assembled of a ma-
jority of Oedipal Heroes, mixed of the male and female vin-
tage, is not your usual healthy collective, but a madhouse.

The Postmodern Mix
In this last sub-chapter, I shall elucidate how the Oedipus

and Narcissus sagas hang together, and how this has given
the intrinsic taste to today’s postmodern consumer culture,
which I call synonymously Oedipal culture, hero culture, paranoid
culture, paraculture, incest culture, rape culture, murder culture or abuse-
centered culture. I shall focus in this analysis on how the violent
impulse comes up to abduct, sexually penetrate and murder
young children, and how it is related to both the Oedipal and
narcissistic fixations playing in synch, which, then, gives the
special postmodern mix of violent moralism.
This problem has never been understood by psychiatry.
In the case of the German child killer Jürgen Bartsch, even
today German psychiatric authorities exhibit the nonsensical
theory of Bartsch having been at the same time ‘a pedophile,
a pederast and a homosexual’. Which is about as saying that
a cauliflower is composed of a tree, an apple and a pear.
As long as Western psychology, psychiatry and sexology
do not recognize the primacy of the emotional etiology in sexual
paraphilias before jumping to look for the culprit in the sexual
setup of the person, nothing will be understood here, not
even in the future.
I have drafted an approach to healing sexual sadism that
focuses on a bioenergetic view and that acknowledges that in
every sexual attraction the prime motivating force is emotional,
and not sexual in the first place. It is this emotional predilec-
tion that in some cases becomes sexualized, or charged with

sexual energy. The healing of the sadistic affliction, then, is

brought about through reactivating the natural emotional flow
in the organism. Thus, when I want to understand sadism
and violent sex crime that is an outflow of this sadism, I must
focus on the emotional setup of the person, and inquire if
emotions are flowing, or if the emotional flow is blocked.
In fact, sadism can only be understood when the fact is
seen that emotions, as a condensation of élan vital or life force,
naturally flow in the healthy organism, and are changing in a
kaleidoscopic way, and that every blockage of this flow brings
about a violent outburst because the energy will free its way
to full discharge. (If the latter is also prohibited by the per-
son’s superego, the person will not be a sadist but grow a
cancer or throw a heart disease).
I shall develop further along the lines of the Narcissus
legend and ask a few questions. According to the myth, Nar-
cissus fell in love with his own self-image. Was he never loved
by anyone, or why did he feel such an urge to fall in love, an
urge so strong that in absence of any tangible other love ob-
ject, he chose himself ? Since his childhood, his beauty had
been admired by everyone.
Narcissus himself, however, who has never seen himself
in the mirror, was unaware of his identity. One day, when he
walked at the border of a lake which was a virgin lake as no
animal had ever drunk from it, and no tree ever plunged its
branches in it, and no human had ever seen it. Here, the
youngster felt a sudden fatigue. He sat down at the lake and
bowed over the water for drinking. And, for the first time, he
saw his double. Fallen in love with himself, the myth says, he
spent hours in melancholy and in regretting that he would

never be able to possess his twin sister, which was his living
self-image. Eventually, concludes the tale, Narcissus could not
stand the agony of this impossible love and ran a knife in his
heart, bursting out in: ‘Farewell, beautiful love that has no
hope.’ And on the place where his blood fell on the ground,
white narcissi grew that had red hearts.
This for the legend.
On first sight one may think that this is a story about
vanity. But in reality the legend stands for the discovery of
identity. What is identity? Identity can be defined operation-
ally, as it’s very difficult to give an overall definition to it,
about as difficult as it is to define love. Functionally speaking,
identity is characterized by the fact that all what we can dis-
cover in another, we must have discovered in ourselves first.
And the end result of this self-discovery is identity. This
means that we cannot perceive the qualities of another if,
and as long as, we ignore our own. Narcissus’ apparent ego-
centrism is truly the first step, and a necessary one, in his self-
discovery, which is catalyzed by the discovery why he is lov-
able. Selflove is the condition for our capacity to love others.
This psychological insight must be put in relation to edu-
cation and the child’s relationship with the mother. It is not
haphazard that in the legend, the mother took all kinds of
precautions to avoid the child discovering himself in a mir-
ror! Such as Narcissus’ mother are mothers who have never
time and attention for their child. The mother is the mirror of the
child’s ego. The ego can develop only in a child whose mother
is able and willing to mirror that ego. A narcissistic mother
cannot do that. This is why children who have narcissistic

mothers, also called witch mothers, do not know who they are,
and their ego development is deficient. Such kind of mothers
search in their children what they, when they were young,
searched in their parents: they try to mirror themselves in their
children, thereby changing the roles, and the rules, in that they
burden the child with an ability a child cannot have, namely
to be a parent for their own mother. This results in the child
as a later adult having in turn a deficient ego. As it is already
obvious after this short explanation, narcissism is by defini-
tion generational, really a family curse, to use the old term,
and here it’s correct, but not for the Oedipal hangup.
The problem of narcissism is especially virulent with sin-
gle mothers who got a single male child, and when the father
of the child is absent forever or most of the time. Here then,
in this constellation, as I have shortly outlined earlier in this
study, the Oedipal hangup comes in and makes itself felt.
When the boy cannot identify with his father during the
Oedipal phase, the boy will develop an Oedipal hangup.
That means the boy will cling to his mother in an unhealthy
and neurotic manner that will negatively infringe upon his
emotional and psychosexual development.
In the legend, Oedipus killed his father and married his
mother. He however did this unconsciously, for he ignored
his parents. The tragedy was triggered by the father, not the
son. If we say it was fate, and only fate, we in last resort deny
responsibility. An Oedipal fixation becomes a problem for a
little boy especially in case the mother is a home-sitter, a
woman who has abandoned any hope to find a viable part-
ner, and thus projects her erotic wishes on her son. This may
be expressed in erotically seductive behavior, but in most
cases these women are actually erotically blocked on a con-
scious level. The problem here is that the boy won’t leave the
home in search of a partner and that the constant emotional
demands of the mother trap the boy in a pseudo-incestuous
and co-dependent partner relation where he becomes the
ersatz for the partner the mother denies herself to find.
The fact that such a relation remains platonic is insignifi-
cant compared to the impossibility for the boy to truly build
autonomy. In this constellation, what happens is that the
boy’s striving for autonomy either faces explicit demands of
the mother to stay close to her, or is charged with guilt and a
growing rationalization of the situation that will be expressed
by the boy in the wish to ‘protect’ the mother, to save the
mother from any harm she suffered previously with men.
Typically in this entanglement situation, the mother tells
her son in all length and width the misfortunes she suffered
in her love life, thereby invoking in him a self-defeating judgment
about himself, his own maleness. This negative judgment of the
male can be coarsely expressed in the slogan ‘all men are swi-
nes’.
In my own case of co-dependence with my mother, all
this was aggravated further through the fact that my mother
put me in homes where I was cruelly mistreated, without car-
ing too much about the violence inflicted upon me on a daily
basis. This resulted in a particularly strong contradiction be-
tween the life I was leading during the week, in the home,
and the life I was supposed to live with her, during the week-
end; it gave her a basis for justifying her over-protectiveness,

and the home sweet home philosophy she spun around it. I had
to be compensated, she reasoned, for the ‘bad home’ in hav-
ing a ‘nice weekend’ with her and she would, as always, be
‘very generous’ to me, and it was this so-called ‘generosity’
that she always forwarded as a shield in situations of conflict,
when I namely wanted greater autonomy.
I was of course not unconscious of this sordid entangle-
ment, and here I certainly differed from other youngsters in
that I was actually so conscious about it that I actively wished
to break out of it and repeatedly thought of running away
from home. I was often furious against my mother and had a
strong sense of the injustice she was doing to me, but I could
not express this anger other than by thinking of myself as
being a bad boy.
Later on in life, when I was already married, actually not
so much later, as I married young, I reproached my mother
to have overprotected me in a way to keep me away from life,
thereby invalidating my striving for autonomy, and my quest
to make love experiences with girls outside home and school.
Her answer in that and other very similar situations was one
of viciously attacking me as an ungrateful nerd who was ‘just
like his father and uncles’, while she had ‘sacrificed herself
always’ so that I could have a decent life because if I had been
under the tutelary authority of my father, I would have ‘run
the streets to find food’. That she regretted the bad experi-
ences I made in the homes but that she had ‘always been
much more generous than any other parent’, for compensat-
ing me a little for the hurt suffered in those homes.
When I asked her, at age eighteen, to study in Paris, she

replied she was not going to finance my ‘interest for luxury’
and that if I wanted to study there, I should ‘find my money
in the street’. I stayed and studied in my home town. Simi-
larly for the subject to study. I preferred to become a musical
teacher or recording engineer, but she insisted law was the
best for me to study. I gave in while I knew that I had a pas-
sion for music, and for children, and would have to force my-
self onto law. Which I did for the next twenty years.
Typically, emotional abuse does not imply a sexual inter-
action between parent and child. In the contrary will the
mother carefully avoid touching the boy, and it’s this avoidance
of touch much more than anything that rings the alarm bell in
the boy’s unconscious. Why does my mother never touch me,
he reasons? And correctly so. Why do these mothers never
touch their sons, I thus ask again, as the answer is in the
question? Emotional abuse is so much ingrained in patriar-
chal culture, and the role of the mother-saving Oedipal Hero is
so common in our culture that most people never even once
reflect about the perversity of such a family constellation!
Easy body touch is not something fostered in this kind of
milieu; in the contrary. It is something fostered in healthy
families, where parents have a functional love and sex life. It
is the conflict between the never-talked-about and repressed,
and the prudishness that results from this repression, on one
hand, and the open or implicit possessiveness of the symbio-
toholic parent, on the other, that triggers in the child an un-
conscious sexual response for the parent. The for most peo-
ple uncomfortable truth is that if the incest had been acted
out sexually, the psychic tension at the root of the co-dependence

would not pent up and no Oedipal fixation would result from it.
Men have given open testimonials on television who had
consenting intercourse with their mothers, and the astonish-
ing result was that they had the most fulfilling sex life with
adult females later on in life; often in these constellations the
future wife will have an excellent relationship with the first
woman the boy enjoyed sexually, his mother. It is emotional
incest, not sexual incest that really creates havoc in a boy’s
psyche because his biological male identity is gravely im-
paired through the exclusiveness of his relation with mother;
and guilt and shame is the result of it because the boy knows
that he should rather look around for a girl of his age or even
an older woman, and that it’s time to leave his mother and
the nest behind.
I see in this ungainly attitude of narcissistic mothers to-
ward their sons the real core of the problem of emotional
abuse because it creates a flagrant contradiction. When the
boy wants to go out and look for friends or a girlfriend, the
mother will tend to keep him away from life, arguing he was
still ‘too young and unexperienced’ to just go on his own,
that there are dangers involved in such a quest, or perverse
strangers waiting to get him around the corner. But when it
goes to care for mother because she is sick, depressed, or had
a bad day, then boy is big enough to play the gigolo, and to
be around mother, and at her feet for any service she may
need, and boy is big enough then to understand when
mother talks about her past and her ‘bad experiences with
men’. This contradiction creates rage in the boy because he
sees that the mother just uses him for her purposes and plays
power games with him.
From a bioenergetic point of view, it has to be seen that
the Oedipal conflict is traumatic for the child because of the
denial of sexual fulfillment it implies, while it triggers so much
longing in the child. It’s a real torture for the child, a real
trauma, and it has been admitted by psychoanalyst Françoise
Dolto that in most cases children lose their pre-Oedipal
memory, which only confirms my assumption that the Oedi-
pal construct in Western culture brings real trauma to the child
as it results in amnesia. In her book La Cause des Enfants
(1985), Dolto writes:
Françoise Dolto
Memory in adults erases all that belongs to the pre-
oedipal period. That is why our society has so much
difficulty to accept infantile sexuality. In past centuries
there were the nurses who knew it. Parents, however,
ignored it.47
Freud namely found that amnesia, the loss of memory

subsequent to the trauma-triggering situation is in most cases
the indicator for trauma having occurred. Hence, Freud con-
cluded, when we find childhood amnesia in a patient, this
can be taken as direct evidence for the etiology of trauma to
be affirmed for that situation in question. This is in my view
the reason for the strong aggressiveness toward the parent of
the same sex, in the Oedipal situation. It’s a visceral reaction
of the biosystem that comes from sensual and sexual depriva-
tion and that is caused by the exclusiveness of the parent-

child relation in general, and parental and societal prohibi-

tion of children having sex with peers, in particular.
Children need and want a sex life, much like adults, while
the sexual acts children perform or attempt to perform may
be of a lesser complete nature, but this difference does not
alter the psychosexual importance of childhood sexuality.
When, as in our culture, children are prohibited from
engaging in sexually explicit and healthy peer relations, or
relations with adults other than their parents, they will be
trapped, if they want or not, in a gerontophilic attraction to-
ward their parents.
This cultural setup that is obviously against nature, re-
sults in the triangular relationship between parents and one
or two children that is so typical for the modern urban fam-
ily. In this strongly exclusive and triangular relationship, the
child is coerced into an ambiguous love-hate relation with
their parents; what fuels the child’s aggressiveness toward the
parent of the same sex is not, as Freud supposed, a situation
of rivalry for the single available sex partner, often coined
colloquially as ‘two men desire one woman’ or ‘two girls de-
sire one man’, but more generally a rage to have been denied
the vast realm of potential sex partners of same or different
age, outside of the family! And the aggressiveness, therefore, of
the child is not exclusively directed against the parent of the
same sex, but against both parents, while it has to be noted
that the child’s organism will not allow the child to gain con-
sciousness of this rage because of mere survival reasons. The
child’s cognitive apparatus will build in a justification factor
that leads to the child’s reasoning on the lines of :
– Well, I am supposed to love my parents, and be exclusively loved

by my parents, as society does not allow me to love other people, and does
not allow other people to love me in the same way as my parents love me.
Society says it’s dangerous for me, as other people may want to abduct
and kill me as they cannot love me in the same pure manner as my par-
ents do.
Here is where the whole system of lies and betrayal starts
to distort the perception and cognitive grasp of love by the
consumer child, in this bias that society puts up, and that it
strongly fuels through its abysmally violent anti-pedophilia
debate! And what it leads to is that because children cannot
for survival reasons express the rage against their parents and
society, they will turn this rage against themselves, and be-
come narcissistic and autodestructive, if not schizophrenic!
Even children who do not develop a pathology will re-
main with strong guilt feelings, often all their life through,
regarding sexuality and all forms of erotic love.
I guess Freud’s reasoning here is true insofar as when the
parent of the opposite sex is present, the child can project
some of the aggressiveness upon him or her. But here, con-
trary to Freud, I assume that because of survival reasons, this
acting-out of aggressiveness toward the parent of the same
sex, for example through straight talk, or by hitting the par-
ent, is such perilous an action for a child that this will be
done only when he or she can be sure of the support and
unconditional love of the parent of the opposite sex.
This is a precarious situation for a child in any kind of
family, and I believe that generally Freud’s reasoning here
was quite theoretical. As a general rule, children do keep true
to respecting their parents even to a point of self-denial, ex-

cept a minority of children who incarnate with a very strong
ego and character. I have indeed observed that the number
of children of the latter vintage is growing over the last dec-
ades, but at the same time, the situation of the child in con-
sumer culture has become more and more tough, and alien-
ating, to a point that children are today as much under state
control and supervision as nuclear weapons, foreign embas-
sies, top secret material and spies.
This is a potential root for more domestic violence be-
cause to enclose children in homes and schools that function
pretty much like prisons is not what a caring state will do
who loves their child citizens. We are facing a major social
and political pathology here, if we can face it at all.
In my experience, most people in Western culture blind
these facts simply out of their consciousness interface, and
this because of sheer fright of the consequences of any vital
action to the contrary.
Freud’s cultural bias is notorious and I will not need to
write pages about that as it has not only been analyzed in
modern biographies and recent psychoanalytic literature, but
it was the true reason for the clash between Freud and Reich,
Freud and Jung, Freud and Adler, Freud and Rank, Freud
and Klein, and Freud and Fromm.
The clashes were of course personally tinted, and in
each case, there was a personal drama behind the scenes.
What is significant however, and common to all of these
deep relationships is that none of them was solved peace-
fully; this already is a hint as to the unruly nature of Freud’s
authoritarianism. And the material speaks for itself, as we

have really a large body of evidence.
The clash between Reich and Freud was particularly re-
vealing, and Freud’s cultural bias, for one time, was explicit
and coined into the dictum ‘culture must prevail’. Freud re-
jected Reich’s activism for child sexual rights, despite the fact
that it was he himself, who had for the first time in Western
social history openly declared that the human child is sexual
from birth. Freud reasoned Reich with the argument that the
psychiatric profession had to accept the basic setup of society
including its denial of the sexual rights of the child, and that
the psychiatrist and psychoanalyst had to cure the psychic
malformations resulting from the cultural distortion of the
natural sexual function, but not more. In other words, they
had to restrain from any social activism because otherwise, as
Freud thought, society would be thrown into chaos.
The Oedipal situation, as I coin in one term the whole of
the emotional, tactile, sensual and sexual deprivation of the
child in modern consumer culture, is a real trauma. It creates
havoc in the child’s psyche and one of the undesired results
of this pathology is that it leads to a link between sexual de-
sire, aggressive rage and fear, which can lead to sexual devia-
tions later in life. Typical for these deviations is namely that
the person can discharge sexually only if acts of sadism are
inflicted upon the mate, or conversely, the masochistic suffer-
ing of acts of sadism is experienced during the mating game.
When adult males project their unconscious Oedipal
mother imago on little girls, they may experience emotional
and sexual attraction for them, but they also may at times
experience the same rage they felt toward their mothers, but
that they repressed. This repressed rage, then, may become
sexually charged. This may, or not, depending on the level of
consciousness of the person, lead to a violent urge to punish
little girls by beating them up and/or by forcing oral, anal or
vaginal intercourse on them, or by abducting them for this
purpose. It has since long been established by psychiatry that
these urges, be they acted out or not, have their origin in an
unresolved Oedipus Complex.
The person will have greater control of this affliction if
he does not fight it but tries to understand his behavior, and
his emotional confusion. And here we see again the differ-
ence in behavior between the true hero and the Oedipal Hero.
The true hero will first of all acknowledge the desire, be
it hard to accept, and hard to live with, and cope with, even
if the desire is so virulent that it can never be acted out with-
out really hurting and harming the child physically, or emo-
tionally.
This is, to repeat it, not the case with a pure sexual at-
traction, as in that case a way can be found in most circum-
stances to abreact sexually without actual penetration, but
only in the aggravating case that the desire is charged with
violence in such a way that penetration is needed for coming
off, and even worse, that the child has to be beaten, made
suffer and cry and give signs of expressing the pain, typically
by screaming, for the sadist being able to discharge orgasmi-
cally. It goes without saying that for any child, whatever their
age, and even an adult, the latter experience is not a particu-
larly nice one, while a tender sexual encounter with an adult
without penetration may go along with a child, even a com-

pletely innocent boy or girl, if only there is no pain, no vio-
lence and no threat, and most importantly, no coercion.
The problem is that most Oedipal Heroes in one way or the
other suffer from sexual sadism, as a simple result of the rage
they repressed when they repeatedly wanted to build auton-
omy and were held back by their possessive and narcissistic
mothers. While society has developed in recent years quite a
permissive attitude toward sadomasochism when it occurs be-
tween consenting adults, this form of sexuality remains highly
problematic when an adult traps a child into his sadistic af-
fliction, and perhaps by expecting the child to be masochistic
‘by nature’ in order to justify the offense.
Whatever one may think in this respect, it can hardly be
denied that our society must show more responsibility in working
out future social and legal policies for preventing sexual vio-
lence against children. The present situation is not satisfying,
as it only focuses upon enforcing time and again criminal
punishments, which has never been an effective social policy;
one may begin to look at how the situation of the Oedipal
Hero could be cognitively grasped and understood, and how,
as a result of these insights, methods could be developed to
help the afflicted men to grow beyond their fixation.
In this endeavor, one focus should certainly be to help
the individual to accept to be loved, to be touched, to be
kissed and fondled, to begin contemplating himself in a mir-
ror while experiencing feelings of power, selflove, admiration
and healthy self-pride.

An important element of the therapy would be to dis-

solve the muscular and characterological armor, and this by
suggesting the person to experience sexual intercourse with a
young woman in a loving and tender way, while the focus
should be on enjoying the hot and melting energy flow as it
streams through the body, once the armor has been dis-
solved.
My research showed that no coercion can help with sex-
ual sadism, but only tolerance, and again tolerance, and teaching
the person actually to be tolerant with himself. Tolerance
means patience first of all, as any progress will be incremental,
and rather slow in the beginning. With dissolving the charac-
ter armor, the entire belief system of the Oedipal Hero will bit
by bit fall in ashes, and when the mind is enlarged, the body
will decrease in size, as a matter of inverse proportionality.
I mean that any pattern of obsessive body-building, obe-
sity, heavy drinking or chain-smoking will vanish by itself,
once the armor begins to fall apart. On the other hand, I am
not in the rings of those who believe that curing the symp-
toms will do the job, which is why I am firmly opposed to
any kind of quick fixes in this respect. Only a holistic, and
inside-out approach can do.
Sadism is not easy to heal, and in mainstream psychia-
try’s view sadistic child sexual offenders, rapists and killers
are still today declared incurable!

Summary
This brings me to close this chapter with a hopeful out-

look; it was not written in the intention to blame a certain
group of people, or to blame any behavior they indulge in, or
they compulsively engage in.
My intent for writing this chapter was to raise awareness
in postmodern international culture for a complex of phe-
nomena that are clearly on the rise because of various factors
inherent in modern consumer culture, one of them being an
unhealthy exclusiveness in the parent-child relation, another
being the turndown of the traditional extended family, an-
other still the shortening or total abandonment of breastfeed-
ing, another the rampant tactile, sensual and sexual depriva-
tion of infants and children and decreasing periods of breast-
feeding, and still another the rise of the single-parent family
because of rampant divorce rates in all major urban areas
worldwide.
I hope that this topic will invoke a larger scientific inter-
est in exploring the possibilities of helping persons with an
Oedipal, narcissistic and sadistic affliction to deal effectively
with their problems, as this will turn out to be the best way of
reducing violent sexual crime against children, wherever in
the world. I especially hope that eventually the fatalistic trend
in mainstream forensic psychiatry will give way to a deeper
regard on the real possibilities that exist now in our society and
that existed in tribal societies since millennia for healing sex-
ual and nonsexual sadism.

One of the researchers who has dealt with these issues

since almost twenty-five years is Dr. Alberto Villoldo, whose
elucidating books I have all reviewed.

RESEARCH FAQ
Frequently Asked Questions
Research FAQ : Frequently Asked Questions | 191
Part One
Child Sexuality and Child Abuse
Q-01. Do you endorse or defend child abuse?
The motivation for my research is academic, not based

upon defending any lifestyle or group opinions. To say it
clearly, I have no affiliations to organized pedophilia any-
where in the world. I say this right at the top of this FAQ
because at least one scientist worried about it and actually
insulted me, without having anything at hand against me,
just by making up assumptions. As this is very common to-
day, which doesn’t actually astonish me when you see the
public hysteria around these subjects, I am explicit.
In addition, I have found that among people who are
fanatically ‘fighting child-abuse’, it suffices you research on
child sexuality, and they put you already on their agenda of
suspicious individuals. So I have to be outspoken.

Q-02. What is your motivation for researching about sexual abuse?
I have been facing violence against children at repeated

occasions in my life, most of the time in the school and home
setting, and here most often with religious institutions. In ad-
dition, I have been physically abused in my childhood by the
female directors of a Catholic home in Germany.
I would like to make a contribution for substantially reduc-
ing the battery and abuse of children in whatever setting and there-
fore started a research on violence against children back in
1985.
My goal is to help society overcome limitations that are
exactly bringing about what it most fights, abuse. All abuse is
society-made, man-made, a direct consequence of moralism,
that is, of coercive, compulsive morality. Abuse is not neces-
sary and not natural. All abuse is the result of the repression
of our emotions, not of the intelligent understanding of our
emotional life. All abuse is anti-life, not pro-life. All abuse is a
misunderstanding of the human nature, a self-programming
that can be made undone. All abuse is the result of taboos
and restrictions in communication together with a denial of
complexity, general complexity and specific, emotional and
erotic complexity; in other words, all abuse is the result of a
fascist worldview.
Western society is thoroughly fascist; it needs abuse for
allowing many of its implicit software features to function.
Without abuse, this society’s consumerist worldview would
crash like a cardhouse. When you study tribal cultures, you
see that abuse is the exception while in mainstream domina-

tor cultures, and especially in white Western culture, abuse is

the rule.
Q-03. What is your solution?
My solution, if there is any, is not ‘my’ solution. There is

no proprietorship for solutions that benefit humanity. But
there are solutions, and I found that some of them are effec-
tive. Working with our inner selves, dialoguing with our inner
mind, is one of them. I have made it an integral part of a
more encompassing personal growth technique that I came
to call Life Authoring.
Q-04. What do you think about political solutions?
As long as politicians are concerned about being voted

instead of being concerned to find solutions for our problem,
there can be no political solutions. Sounds logical?
Hence, solutions come from another angle of society. Or
in other terms, the solution to evil can be found within evil,
not outside of it. The solution for healing abuse can be found
when you exchange with abusers, instead of lobbying with
ignorant politicians. I have done several years of free coun-
seling to people who struggle with their unruly emotions,
who were either at the point to commit crimes, and I could
readily interfere and help changing their fatal course of con-
duct, or else they already had committed offenses and I have

have tried to help them gaining self-awareness of their emo-

tional life and needs.
By so doing, I could gain much insight in the nature and
the problems of abuse and also the consequences in terms of
self-condemnation and guilt. I found, for example, that with-
out helping the person to get over that guilt, and to really
quit with self-condemnation, the person cannot change, and
the abuse pattern cannot be erased on the level of the inner
mind, within the luminous body.
However, our whole prison and correction system does
the very contrary, by labeling offenders as ‘abusers’ which is
why it actually contributes to raise abuse in our society, in-
stead of fighting effectively against it.
Q-05. Why do some people feel uncomfortable about child sexuality?
Every culture has its specific means of sexual condition-

ing, its own taboos, restrictions, repressions and prohibitions
in order to ensure the closest adaptation of its newborn indi-
viduals to the ethical code of the community. In this process,
societies tend to be particularly sensitive with regard to devi-
ances from its sexual code of conduct. In Western culture,
the child’s sexual life was not questioned before the industrial
age. However, with the beginning of industrialization, it be-
came a question of good mores to keep children ‘pure and
innocent’ and the denial of the child’s sexuality became a
societal concern.

Within post-industrial culture, child sexuality while in the

meantime being widely recognized in psychoanalytical re-
search and practice, became even a matter of global concern
because a free sexual child is a bad consumer. Hence, free
child sexuality is not economically correct in the sense that the
present consumer culture needs asexual children to function.
With the denial of the child’s sexuality, brutality against
children, justified as corporal punishment for the child’s best,
and, worse, the denial of the child’s unique personality, be-
came part of the educational paradigm. At the same time,
individual and collective aggression against childlovers, so-
called pedophiles, raised, probably because they questioned the
myth of the sexual purity of children.
However, the notion of the pedophile is in itself a myth
made up by modern consumer culture for various purposes.
The problem barely existed in ancient cultures because girls
could be married from early age, and pederasty with boys
was tolerated in many tribal and also some of the larger civi-
lizations of Antiquity such as Greece, Rome, old Egypt, Per-
sia or Russia. Even today, in many of the more exotic island
cultures, girls are married before they are ten years of age
and nobody, in those cultures, would label a male a ‘pedo-
phile’ because he marries a young virgin. In the Bible, which
is notoriously the book of ‘good mores’ for exactly those who
today persecute pedophiles, it is reported that King Solomon
was supposed to gain new forces through intercourse with a
young virgin that was put in his bed for testing his vitality
and predicting his death. As he did not touch the girl, it was

concluded he was going to die soon, and so it was. Needless

to add that nobody called the mighty King a pedophile.
In my view, the present public child sexual abuse and
pedophilia debate, was it not a dangerous avatar of world-
wide fascism to come, is the most ridiculous parade of imbe-
ciles that world history has ever seen. The truth about it was
clearly to be seen at the starting point of it all, that is, the
Industrial Revolution.
The repression of children’s sex life by the industrial
bourgeoisie and the ruthless exploitation of children for in-
dustrial labor were namely the two sides of the same medal.
Concern for the child’s best, then, is but a pretext that hides
a total disconcern for the child as a person, as an individual
with his or her own desires and preferences. This is still today
so, while children are no more, in industrialized nations, sub-
jected to child labor; the exploitation has become more sub-
tle. The consumer child is exploited as an economic force,
spoken to by media publicity, and thus represents an impor-
tant element for economic growth of all nations today. But as
a human being, that same child is shunned, their emotions
and sexual urges are denied or repressed, or the child is
turned into an intellectual robot with a starved body and a
forgotten soul.
As a general rule, it can be stated that sexual repression
and exploitation always go together, whereas tolerant and
comprehensive forms of educating children typically begin
with sexual permissiveness. Wilhelm Reich and Françoise Dolto
coincided in saying that sexual education always comes too
late. Any instruction of children has to take into account the
emotional dimension sexuality has for children; any kind of

instruction that is not rooted in the emotional life of the child has
no sense and will only engender confusion in the child’s psy-
che and behavior code. This means that sex education fo-
cused upon reproduction and complicated biological proc-
esses not only completely misses its goal, but creates more
damage than no sex education.
A change in the traditional and still present attitudes to-
ward child sexuality can only be effected by changing the
education of the next generation of parents our present-day
children, by introducing a consciousness-based and permis-
sive education for all children, independently of gender and
social status.
Q-06. Why do adult-child sexual interactions have to be socially coded?
Pedoemotions and the whole spectrum of sexual behavior

between adults and minors must be coded socially. A social
code – which is much more than a legal statute in that it
judges certain forms of conduct as socially acceptable – is the
only way to progress on the level of culture, while the present
irresponsible attitude produces chaos, confusion, insecurity and,
at worst, civil war. The late child therapist Françoise Dolto, when
I interviewed her back in 1986 in Paris, was sharing my view
and clearly emphasized the need to socially code adult-child sex-
ual relations because, as she said, the very fact that children
project their ‘Oedipal desires’ outside of the family was a
good thing to happen as it helped avoid incest, but that those

relations, as long as they are not socially coded, survive in a

grey area of uncoded behavior and therefore are potentially
chaotic because of fear, and psychological pressure through
the secrecy they are surrounded with. Besides chaos, confu-
sion, anxiety and guilt, the fact these desires are largely re-
pressed results in a high level of violence in our society. It has
been shown by different research that there is a functional link
between the repression of human sexual pleasure and the
upsurge of violence.
It is first of all the repression of the child’s natural sexual
function and the social disapproval of tactile pleasure for
certain age groups that prepares the ground for societal vio-
lence. In our culture, violence serves a compensatory function for
the frustration of body pleasure. The age-old collective denial of
emotional and sexual freedom for children has greatly facili-
tated the rise of authoritarian, totalitarian, fascist, violent
and irresponsible forms of government. This is why the quest
for liberalizing child sexuality in all its forms is a vital politi-
cal issue! For it has to be seen that the reason why conserva-
tive circles do not wish the child to choose partners for love
and sex freely is precisely that children then would also at
times opt for an adult love mate, and that would then act
counter to the pedophilia taboo.
I encountered this contradiction even with authors and
scientists who are by and large in favor of child sexuality; the
moment one renders them aware that if children are to be
granted free choice relations, this implies the child may choose
an adult love mate at times, they are scandalized and shout
and yell that such was a ‘typically pedophile’ argument.
When that happens with a scientist, it renders us strangely

aware of the irrationality of the human race. As Goethe said
in his Faust drama, ‘what must not be cannot be’.
Q-07. Is your sociopolitical agenda different from that of pedophile groups?
Decidedly so. That is inter alia the reason I was shunned

and impersonated, back in 1998, by group of boylovers, and
messages were posted on their forums about me, where it was
alleged I was a psychiatrist out to brainwash pedophiles, or
else a police spy. As ridiculous as I found this when I first
heard about it, it has shown me to what extent most of these
people live in a world of fear, a world of depression and
paranoia, a world of almost constant anguish.
From their point of view, what they said made sense to
me. They saw I was not signed up with joining their group-
ings, and at the same time they noticed I was not signed up
for mainstream propaganda. So they wondered what kind of
green frog I was? It seems to me that not only pedophiles, but
generally many people in our society do not like self-thinkers,
people like me, who do not join groupings and are single
fighters.
It has to be seen that I do not make money from this en-
gagement. All what I have done with publishing since the
fourteen years I am now on the Internet, was done with my
own money invested, with no returns, and even with as good
as no feedback. It also has to be seen that I have an agenda
as a lawyer that dates back to my times in law school. This

agenda can be called social reform, so this is actually an old

idea of mine. I was about in the 3rd semester, and not yet
twenty years old, that I joined a seminar on criminology and
paid a visit to our local prison; and I was so scandalized that
I talked to the prison director and tried to mobilize our
criminal law professor to do a petition for improving the ter-
rible conditions in that prison. In the coming years I have
done prisoner care and have learnt much from it, and my
conviction that criminal laws and law enforcement have to be
thoroughly reformed was deepening still more.
In addition, I have done my doctoral thesis in interna-
tional law also on a subject that was highly controversial at
the time, sovereign immunity litigation. I have actually never, in all
my studies, worked on something that was mainstream, and
not in some way controversial. It would simply not interest
me.
Q-08. What are the main points where you differ in terms of strategy?
It’s dead simple. I am against the cause of pedophilia,

period! It’s the wrong cause. The right cause is the cause of
the child, to work for more permissiveness in education, for
parents, caretakers and society respecting the emotional and
sexual integrity of the child.
I am against any social cause where a sexual minority
uses their sexual orientation as a hanger identity, thereby cir-
cumventing to build a real soul identity.

It’s the same with the cause of homosexuality that sug-

gests homosexuality was something inevitable, a fate people
are born with, and other ideological nonsense. The truth is
that homosexuality is an emotional distortion that is man-
made, not nature-made; it’s the result of wrong education,
wrong upbringing, specifically the consequence of some deci-
sive events of a traumatic nature that have catapulted the
child out of the natural course of psychosexual growth and
into introverting their bioenergy.48
With pedophilia it is similar, there is a reason, or there
are reasons why adults are sexually attracted to children. The
etiology is not yet clear, much is still in research, but pedo-
philia surely is not something that is set as such by nature.
One thing is certain, people are not born as pedophiles, as some
politicians who play around with fascist and euthanasia ideas,
assume it nowadays. By the same token, if the person wants
to change their sexual attraction, which is just an outflow of
their emotional predilection for the young, they can do so. In
my Idiot Guide to Love (2010), I am showing effective ways to
change one’s love map, and I address the concerned directly,
showing them work tools for personal and emotional trans-
formation. But it’s of course a choice that must be made by
the person herself, and here we see that sexual attraction is
not an automatism, but is choice.
There are reasons, good reasons, why adults choose to be
around children, and these are valid reasons in a society that
has pretty much lost its soul and its humanity. Children are
our angels, they are our gods and goddesses, our princes and
princesses, they can teach us so much, they are full of wis-
dom and love. I personally do not have relations with people

who are indifferent to children or are violent against children
as I know that these people are deeply ignorant about life
and the destiny of humanity. I know since many years that
those who are naturally religious, sensitive and intelligent
love children, if they talk about it or not. This is simply so.
Q-09. Is there any message you would want to give to childlovers?
Yes. Childlovers could be integrated socially in that they

can take on important tasks in education and social welfare,
especially in charity work for neglected or destitute children.
This is one of the policies to be implemented in order to
reduce violence and aggression, and violent sexual crime in-
volving children, in our society. But they would have to ac-
cept society’s social code, as it is for now, and thus would
have to do some work on themselves, as I suggest it in my
books, and as I practice it with two different coaching meth-
ods I have coined, that is, Pedoemotions Consulting (PEC), which
is addressed to educators and will be proposed to govern-
ments as an effective alternative to law enforcement, and
Emosexcoaching as a 1-2-1 life coaching method.. I practi-
cally suggest that laws should be changed and pedophiles and
among them convicted pedophiles should be made eligible
for educational work with children after having passed a
course in handling their Pedoemotions. I am convinced that
after they have gained emosexual awareness, these people are
the most valuable as educators we can find in society. They

are the born educators, and society needs them badly! But
for this change to happen, a lot of objective information has
to be spread, as for now public opinion is very badly and
wrongly informed about the real world of pedophiles.
The ambience is one of bewilderment, secrecy and fear,
and the myths about so-called ‘pedophile predators’ are
really overshadowing reality. So the message I have for pedo-
philes is to remain positive, accept themselves, and help pub-
lishing objective information about their desire and their
lives, their reality, instead of hiding, making depressions and
indulging in a negative and fatalistic attitude. In my view,
pedophiles have to seek out exchanges also with straight peo-
ple and any kind of people, instead of just meeting and dis-
coursing in their forums, for this will root them more in real-
ity and help them to live with their desire, as conflictual as
that may be in our judgmental and actually very little ra-
tional society.
In my view, pedophiles should eventually understand
that it is futile and ineffective to indulge in so-called scientific
explanations or justifications for child sexuality and begin to
act, wherever possible, for the dignity of children. As I put it
in a slogan, we have to get away from child protection in or-
der to get to be at the service of children!
The grand public is simply not interested in what a pe-
dophile has to say about himself, about children or about his
relationships with children. The grand public has no true
interest in children and therefore no interest in those who
love them! What matters is action! There are many fields of
productive action for childlovers, for example in education,
in youth work and generally in all areas where children can

be benefited by love, patience and true understanding. This
work should be oriented as a long-term goal to free children
from the enslavement they are subjected to under the reign-
ing paradigm and, as a result, at helping to change the old
patriarchal authoritarian societal model into a viable modern
paradigm of shared citizenship.
I also repeat myself saying that childlovers should rather
opt to be around children than breeding out depressions and
suicidal ideas, and they should accept the social norm and
hence, stay away from being sexual with children. The emo-
tional relationship and closeness they can enjoy with chil-
dren, for example in the sports setting, in the educational or
the family setting, are so much more important and so much
more rewarding than a haphazard and in our society out-
right dangerous sexual interaction with a child.
While I do not deny or belittle the importance of sexual
activeness, in such a negative situation as in our society right
now regarding childlove, the better way is to use restraint but
make sure to be around children as much as possible. The
danger to lose one’s mind in such an obvious value conflict,
or to attract a fatal disease such as cancer, is greater when the
concerned close themselves up in their four walls and accu-
mulate and pent-up their urges.
Moreover, childlovers should be conscious of the draw-
backs, but remain persistent in their goal setting and motiva-
tion. They should always be on the watch for conservative
and tradition oriented individuals or groups because extrem-
ist and ideological response almost always comes from those
ranges of pluralistic society that preach ‘high morality’. Po-

litically conscious childlovers will be aware that they live on
the edge of society without resenting this somewhat Hercu-
lean role. They understand that we must surpass child pro-
tection in order to really serve children. As a result, the po-
litically conscious pedophile may be asked for a higher hu-
man investment than this can be expected from ordinary
people in that he or she has to struggle against conservativ-
ism and fascism in politics and release sustained effort in re-
forming or restructuring social, legal and political instru-
ments that have proved to be damaging to the freedom and
dignity of children.
As long as children are regarded as possessions either of
their parents or the state, anyone interested in freeing them
from that bondage will meet with defensive social attitudes
and a certain deeply rooted and often unconscious resistance.
In the long run, politically conscious childlovers help
bringing about a new society that is nurturing instead of con-
trolling, understanding instead of judging and supportive
instead of destructive, a society that favors freedom and re-
spect for intergenerational love and that does not condition
sexual behavior but accepts sexual attraction in any form,
provided it is nonviolent and constructive.
Q-10. Why are you against child protection?
I am not against child protection, when this term is used

as a general term and not a term loaded with a hidden ideological

agenda. Most of the time, today, when people use that term,
they connote the ideological vintage of child protection.
The ideology behind this kind of child protection de-
fends a worldwide business that was established over the last
two decades by people situated rather on the right wing of
society, and by people close to churches and sects, among
them many Christian fundamentalists and world puritans,
that is, Oedipal Heroes, to use my terminology, people who
have a persecutor mindset and who are emotionally imma-
ture if not infantile.
This ideology of protecting children from life comes over
to me, honestly, as a very blatant and stringent perversion in
the sense that it’s a paranoid worldview, that puts life upside
down in every respect.
And it’s no fun for the children, to be true. The rose and
blue world of modern civilization babies represents the plas-
tic shell in which they are incarcerated for ‘their own good’;
it is the clean façade of a culture that has lost the sense of
birth and death and, as such, of living.
The truth of childhood that child protectors tend to in-
voke authoritatively to justify their paranoid assumptions is in
fact a very relative concept; among hundred fifty cultures in a
survey, ours showed to be one of the three most sexually re-
strictive.
Thus, from a global perspective, such kind of statements
are not only relative, they are simply invalid in their pre-
tended universality. Research on sexual conduct over times
shows that the only difference between now and the past is that since
three hundred years sexuality has become a privilege for
adults, whereas formerly it was a shared enjoyment of all

members of the community, except within the family struc-
ture. Thus, it can be said that the task to liberalize the child’s
sexual life is a truly democratic endeavor. By the same token,
liberalizing adult-child sexual relations means to act counter
to the devastating effects of incest and to free the child from
widespread emotional and sexual abuse within the family.
Mainstream society is well equipped to exploit children through keep-
ing them innocent, that is, ignorant in matters of love. Authori-
tarian education together with emotional abuse set the ground
state for incest as an institutional collective perversion in
modern society. In the sexually repressive and nuclear family
structure the child is forcibly trapped into the Oedipal trian-
gle, a problem that is nonexistent in sexually permissive cul-
tures where children enjoy free sex with peers.
The paradigm of total obedience in patriarchal society
ensures that the child is unable to say no to an adult, a con-
cept that really opens the gate for potentially unlimited emo-
tional, physical and sexual abuse of the child by the tutelary adult
or educator. The dimension of emotional exploitation of
children is inevitable in the nuclear family because of the
mutual exclusive emotional fixation of the members of the
vicious triangle. Emotional incest is probably more damaging
for the child’s healthy sexual development in that sexual be-
havior is proved to be a result of unconscious emotional pat-
terns and not of physical (genital) contacts or experiences.
Reported sexual incest cases where child trauma has
been assessed all show the same pattern: a subtle or blunt
submission of the child under the power of the tutelary adult
for the exclusive gratification of the adult’s desire. Another

factor for trauma is the child’s lasting guilt feelings that result
from their knowledge that the tutelary adult, while having
illicit sex, endangers the peaceful perpetuation of the family
ensemble.
The incest problem is above all a power problem. Over-
protectiveness serves the hero culture in that it ensures the
child to be available as the cheapest and most willing sex slave and
dummy partner to ever think of. Fear of sexuality is to a large
part fear of sexploitation. Sex, when it becomes a weapon for
the stronger against the weaker, is perverted into a fascist terror
instrument.
We can by no means combat sexual exploitation of chil-
dren if we do not attack the larger framework of emotional
exploitation of children that is part of the hidden agenda of all
fanatic religions, fascist ideologies and undemocratic gov-
ernments.
Emotionally and sexually healthy and strong children
cannot be victimized for they defy seduction and are not eas-
ily trapped by manipulative education. But this means to
concede children the right for leading their own love life and
to restrain from interfering in their personal power and deci-
sion making. Sexploitation of children is not a matter of
choice nor of social conditions. It is the result of systematic
manipulation and seduction of children by tutelary adults.
This exploitation, while itself not being sexual in most cases,
nonetheless entices children to become sexual slaves through
putting on their back the welfare of the family; the market does the
rest through its demand for fun sex with minors. In countries
where sexploitation is a part of tourism, the child sex market

is part of a neo-colonial pattern. However, it has to be seen
that exploiting children sexually is not in any way a result of
permissiveness toward adult-child sexual relations, but a pure
money affair, a business, and it cannot be taken as a value
judgment for adult-child sexual relations in general.
To confuse both leads to the same unwanted results as
depriving girls from premarital sex. The mere fact that some
people abuse of young girls if they can is not an argument
against premarital sex, in the contrary. The fact that some-
thing is mishandled, exploited or done in a negative way, in a
harmful way, cannot be taken as an argument against that
matter in its natural state. If smuggling alcohol is bad, if
black markets are bad where youngsters can buy alcohol, it is
not bad for an adult to drink a glass of wine with lunch or
dinner. But this is how child protectors argue, really, that
dead-stupid is their rhetoric! They say that because child sex
is a exploited somewhere, for some reasons, all child sex is a
matter of the devil. To reason that way is childish, immature
and sorry, in my view it borders mental derangement and
cannot be taken into account by serious research on the matter.
Mutual sexual attraction of children and adults are a
historical fact; fixation of children upon their parents only
came up as a result of the repression of the natural sexual
play between children and adults not related to each other.
The question of childlove is almost exclusively discussed un-
der the heading of the adult’s desire for young partners while
the desire of the child for older partners is wiped under the
flying carpet of socially institutionalized hypocrisy.
Research on pederasty, for example, has shown that ado-

lescent boys can exhibit a fervent emotional longing for male
adult company, friendship and sexual gratification in which
they like to constitute the passive and yielding partner in the
relation.
Our protectiveness toward children sadly results in de-
priving them of life and thus perpetuates fascism and tight
social control. The main argument against pederasty, i.e. that
it turns boys into homosexual lovers, is a pure myth. Reality
is that temporary love and sex relations that occur in adoles-
cence have been shown to enhance stable heterosexual rela-
tions later in life.
This was already the shared opinion in ancient times,
and it is showing through all honest and non-manipulated
interviews with men, provided the love relations had been
lived without coercion from the side of the adult and on a
basis of mutual consent and respect.
Child protectors would quickly be disqualified in public if
the masses were informed about their most basic contradic-
tion, namely their declaring war to what at the same time
they declare as being non-existent. I am talking about child
sexuality.
The child protectors, within their child sexual abuse
rhetoric, argue that the child is basically non-sexual and that
if a child shows signs of sexual interest, the child has invaria-
bly been molested or has spied out something that trauma-
tized and thus psychically damaged him or her. At the same
time however, these same child protectors become very in-

ventive when it is about turning those asexual beings away

from any potential source of erotic interest.
If a provincial and basically life-denying environment
grants them their requested freedom of action, they will do
as they did at the beginning of this century and attach every
baby’s hands at the wooden frame of the cradle, to defend
sinning, as they put it.
To say it in modern language, they will inhibit the child
from engaging in self-satisfaction through body pleasure.
What they want to prevent, in fact, is not pleasure, but
knowledge. Pleasure is harmless while knowledge is a weapon.
Knowledge about the body is against the consumerist system.
It is the only true danger of the manipulative system modern
consumer society is based upon. A child who is free, happy
and fulfilled does not need expensive treatments since their
self-healing capacities are excellent.
An erotically satisfied child does not develop high interest
in plastic toys. Their body is their primary focus for play, and
not a plastic ersatz, readily fabricated in the child toy industry
that is the younger brother of the child protection industry
and its foremost capitalizer. Thus, the erotically fulfilled child
is per se a heretic in a system that feeds on the repression of
the child’s primary eroticism.
That is why the modern debate about child sexuality and
pedophilia is an absurd theatre where the actors are automa-
tons that repeat formulas. Those formulas have no root in
real life since they grow from a hyper-virtual moralistic life
paradigm that is the production of a water-headed science.

It is absurd to prohibit something that doesn’t exist. A

parent or educator who has never seen an expression of their
children’s natural sexuality should resign from parenthood or
as an educator, because they are deeply ignorant. More gen-
erally put, people who deny child sexuality have their reasons
to do so! People who try to prohibit child sexuality in reality
try to prohibit their own pedoemotive desires that they project on
others or a group they label pedophiles or else. People who
have problems with their own adult sexuality or certain parts
of it should seek professional advice or counseling before
they viciously attack or molest others for their pretended sex-
ual problems.
The only way out of this truly Minotaurean labyrinth of
projections, absurd conclusions and publicly spread lies and
myths is understanding. People who have problems when being
in contact with natural sexual children or with childlovers
should make serious efforts to understand their own repressed
pedophilia – and the problems will disappear.
Of course, if a whole society reacts hysterically, the only
conclusion is that such a society is intrinsically pedophile. As
absurd as it sounds, it is only logical that as long as a society
is in itself pedophile, it will not be ready to accept or to toler-
ate pedophilia. Societies, like individuals, react hysterically,
aggressive and violent only if feeling attacked at their most
sensitive, most vulnerable points and in their most secret en-
gagements and desires.
Only in deeply pedophile societies, pedophilia is met with
hysteria, public outrage, aggression, violence and prohibi-
tion. In tribal cultures, for example, pedophile attraction may
be a matter of ridicule and joke, but never one of aggression

and violence. Typically, in those cultures pedophilia is toler-
ated as a random phenomenon of possible, while marginal,
sexual human conduct.
Q-11. Do you opt for modernizing laws of consent or for abolishing them?
Abolish them completely. They are useless. They are

counterproductive and have proven to be completely ineffec-
tive for preventing violent sex crimes against children, child
abduction, child rape and child murder. So once an attempt
of modernizing laws of consent is made, legislators should
consider if we need sex laws at all. The aggression and hu-
miliation of another as part of forced sex is punishable under
general criminal law. Why, beyond that, sex as such should be
penalized is questionable. Responsible lawmaking must un-
derstand that nobody is inclined to follow legal rules that are
outmoded, arbitrary and persecutory. The present situation
does not prevent crime in that sex laws are no more part of a
moral behavior code that once made sense, at least for a ma-
jority. Laws that are not rooted in a basic code of conduct
are felt as oppression; they produce black markets and thus
more crime and as such they are simply counterproductive. Ag-
gression against children as part of strict education is part of
a scheme of structural violence that supports the strong and
powerful and oppresses the weak and dependent members of
the community.

Denying children tactile pleasure is a logical add-on in

the oppression scheme that results in manipulating children’s
emotions so as to comply to the oppressors’ expectations.
The sexless child is the ideal consumer in a fake culture, for
the sexually experienced child would not be satisfied with a
fake life, but prefer real life. An industry that lives from pro-
ducing fake goods needs consumers that are alienated from their
body and their true identity. In a system that holds sex being some
form of violence, it is not surprising that violent child battery,
on one hand, and a tender caress of the child’s genitalia, on
the other, would be punished in pretty much the same way.
The perversity of this situation stems from the premise.
It is a form of perversion from nature to regard sexuality as a
form of assault whatever be the age of the people involved in
the sex game.
The fake culture is a killing culture. It kills life. That is
why it hates the sexy child with its highly vibrant and sensi-
tive organism. The fake culture needs consumer puppets, not
living humans, not vibrant sexual children who have a strong
self-identity because they have real knowledge of their body
and their emotional and sexual response. Only art can draw
a slightly accurate picture of the child’s beautifully lively and
marvelously formed body; no scientific study can render that
picture. To write about questions of love in scientific readers
is an attempt to render respectable publications that other-
wise would be treated as marginal. However, this trick does
not work in that the truly interested reader already knows
and the rest does not want to know. Only art and art publish-
ing can transform a human soul and open barred minds and
hearts. It is a waste of time to reform laws that have no basis

in the natural moral structure of a democratic society. The
best way to deal with such laws is to abolish them.
Q-12. It is often argued sex was dangerous for children. Do you agree?
Life is risk. When a child plays in a busy street, the child

is equally in danger, that is, to be run down by a car, and that
danger is probably higher than having sex with an adult. We
cannot live without danger, for we would have to live in a
shell, and no sun would reach us, and we would starve. So
this argument is per se a tricky one. I would say, it’s a para-
noid argument most of the time issued by paranoid people,
while these people may look very normal in real life. To be
paranoid in a paranoid society does look very normal, to be
true, as a matter of logic!
Sexual development is much more a question of factual
life experiences than of biological events. For the sexually
healthy child, having sex with peers or adults is merely a re-
sult of emotional bonding, as a prolongation of that bonding
into the tactile realm. It’s all about giving and taking, caress-
ing, expressing love in a physical way. Most of the time when
adults talk about child sex, they project their own notion of
sexuality upon the life and play of children. This can only
lead to a distorted view.
Children truly perceive sexuality in a different way, with-
out any compulsion, more as something to be tried out, not
something that needs to be done. There is no must about it,

while for many adult males, for example, there is well a must
about being sexual, and frequently sexual, and sexual with
females, in order to prove to oneself that one is a man. While
all such reasoning is of course non-sexual, it’s purely intellec-
tual. And the child, the normal child, is not in that intellec-
tual overdrive and thus perceives sexuality as something one
may do, or not do, without being judgmental in any way
about it. If a child does want to engage in it, it’s because it
feels good, and feels good when one loves the partner. That’s
about all there is to say about it.
The inherent dangers in sex are not different from the
inherent dangers in living!
Those who fear sexploitation of children experience
their own sexuality in a childish way, lacking sexual aggres-
siveness so as to live their love and to enjoy life to its fullest.
All of us carry a part of the responsibility for every child
raped by our consenting to the perpetuation of laws that kill
children emotionally from birth and transform them into
sexless puppets.
An obedient puppet invites rape while a lively human is
in control of all their relations, including sexual ones. It is
our duty, then, as parents or educators to help children as-
sume their sexual desire and to handle sexual encounters of every
possible kind. This is done better through non-action than
through action since the natural self-regulation has prepared
the child to grow early into sexual exchange as part of emo-
tional bonding so as to satisfy the narcissistic ego. Nature has
provided the right way if only we could become sensitive
enough to perceive this truth again!
Q-13. How then to cope responsibly with children’s sexual life?
The answer is non-interference and permissiveness. It is

part of a true understanding of democracy to work for more
autonomy for children and more respect of their privacy and their friend-
ships. As emotionally mature adults, we are bound to not in-
terfere in the child’s emotional and sexual life instead of per-
petuating persecution and control. Strangely, while people
agree that persecution and tyranny are undemocratic meas-
ures, they nonetheless practice them with their own children,
unaware that in doing this they maintain archaic and highly
destructive forms of control that impede humankind from
progressing into a new age of peace and enlightenment.
A child’s consent to sex, even though such consent may
be the result of seduction or financial compensation, is still
consent. Hence, if a child accepts favors, gifts or money in
return for consenting to sex with an adult, it cannot be said
the child has been raped or otherwise forced into sex if inter-
course has taken place.
The present state of the law that declares the consent of
the child as legally invalid implicitly states that the life of the
child is legally invalid, for if the will of the child is legally not
valid, their will to live is neither.
Hence, the high incidence of child rape and murder in
societies that maintain such laws is not a mere coincidence. It
is a direct consequence of the lacking social code. As a result,
we need to change or abolish these laws and find better ways
to handle our emotions.

I have proposed those changes in a draft bill that is pub-

lished in my Idiot Guide to World Peace (2010) and in my mono-
graph Love or Morality (2010). Other important contributions
are made, as already mentioned, in the Idiot Guide to Love
(2010), and my views for transforming our educational sys-
tem are expressed in the Idiot Guide to Sanity (2010). How to
handle our emotions is explained in detail in the Idiot Guide to
Emotions (2010), and in the Idiot Guide to Soul Power (2010) I
show how important it is for our young people to build a per-
sonal identity that is based on their true soul values.

Part Two
Myths and Reality About Adult-Child Erotic Attraction
Myth One
The history of childhood is written with the blood of

children. It was invariably a history of abuse, slavery, rape
and torture.
Reality
To conclude from the great number of child abuse re-

ports over written history that childhood has always been
abusive is a manner of jumping to conclusions that is not
scientific, and rather serves to corroborate the inner program
of the researcher.
First of all, it is obvious that abusive or forced sex is more
easily reported and made a matter of statistics than loving
and mutually consenting sex relations. Who, other than poets
and nowadays anthropologists, would have an interest in
documenting mutually consenting and lavishly positive love

relations?
Historians are looking for descriptions! If there had been
letters, documents, written from boys or girls that clearly in-
dicated their love and respect for adult lovers while being
explicit about their sexual love play, historians would have
more ease to admit as biased the present research that de-
picts the child being invariably damaged, mutilated, abused, raped
or killed when being exposed to sexual contact with adults. At
present, in our postmodern times adult-child sex is starting to
be discussed in public, however not as a matter of love, but
as a form of crime! Postmodern society obviously is unable to
perceive love in a pure dimension without adding a distorted value
system to this perception, thus forming a general picture that
is perverted by its projected rather than by its original con-
tent.
Finally, I say that the material at hand is incomplete. I
guess there is a lot that was simply suppressed because it is
not politically correct. A lot was burnt during the Church’s
holocaust of witches, because witches, as newer research
shows, were usually not old and lame elder ladies, but young
and sexually attractive girls who defied the norm and did not
let the clergy tell them what they had to do sexually, and not
to.49 If they had any love diaries or books, these were of
course burnt with them on the stake.

Myth Two
Children always say the truth when interrogated about

sexual experiences, especially with adults. They can be
trusted in what they say and their evidence can be used in
court against adults without thoroughly testing the child’s
psychological integrity and honesty.
Reality
Depending on the cultural conditioning they are submit-

ted to, children will either say the truth, or lie, or just keep
silent. In my experience, the reactions of children in this re-
spect are quite predictable for the reason of the overwhelm-
ingly strong influence of conditioning in sexual matters. Let’s
look at the following examples.
– Children from sexually repressive, punitive and highly
religious (in the sense of mass doctrine) cultures will keep
silent or lie. They are not likely to tell the truth about their
feelings and experiences or they have repressed them to such
an extent that they do not even know what they feel or expe-
rienced.
Example: Orthodox upbringing
– Children from non-repressive yet patriarchal cultures
tend to make up stories about early sex, especially the boys.
They tend to make believe to have had all the girls (and even
smaller boys) in their neighborhood which may be true to the
extent that both heterosexual and homosexual play is fre-
quent among children in those cultures although it is hidden
to the foreign observer.

Example: Latin-American culture
– Children from non-repressive modern societies are
likely to tell the truth, in a straightforward, unashamed man-
ner.
Example: Denmark, Sweden, Norway
This is only a general structure, of course, and there are
great variations within one cultural model or another, de-
pending on other factors, such as religious belonging of the
family (father), provincial setting or metropolis, low-class en-
vironment or middle or up-per class setting.
To summarize, the matter is so complex that it cannot
responsibly be dealt with by naively assuming a child would
say invariably the truth when the matter is a sexual experi-
ence with an adult. Many factors are in play here, and with
small children the fantasy world cannot be neglected or dis-
carded out, because at that age (before seven years of age),
myth and reality, dream and waking state are not yet very
clearly separated and distinct.
Myth Three
Pedophilia is a modern-day kind of thing that shows the

decadence of moral standards in Western society. In good
old times such things never happened.

Reality
Most people, I guess, think that now the time has come
to either exterminate childlove completely or get a turn in
installing it, like a new sex software, in human society. The
exterminators are very busy. The whole state machinery is at
their disposition. The installers are fearful and their actions
are ineffective for the most part. The good news is that this
software does not need to be installed nor reinstalled on the
human computer because it has always been running as a
silent (and hidden) software kit all through the millennia of
human existence.
Grown-up people have always been attracted to the
young. Adolescents always were emotionally and sexually
attracted to pre-pubescent ones. What today is called hetero-
sexual pedophilia is a true non-sense since, historically, the ages
of consent were such that a man could enjoy the young fe-
male in just the same way as he could enjoy the grown-up
female. For both application needs, appropriate software was
available.
Myth Four
People are invariably negative about pedophilia. It is

clear that the pedophiles themselves speak pro domo and thus
are the only positive ones about it. No responsible citizen can
be positive about adult-child sex.

Reality
The most given responses to the question of childlove

are:
‣ Love with children, and sex, possible, I don’t know.
Emotional attitude: Positive indifference
‣ I don’t care, I’m not aroused by small stuff.

Emotional attitude: Negative indifference
‣ I have lived through that myself when I was a child. I liked it very much.
It has enriched me emotionally.
Emotional attitude: Positively subjective
‣ I had such experience. I felt like a stone, powerless, to say the least. It
was ugly. I was victimized, abused.
Emotional attitude: Negatively subjective
‣ I abhor it. People who do that have to be killed. Children are sacred.
Emotional attitude: Moralistic, judgmental, projective, defensive,
idealistic, pseudo-objective, negative, generalizing
‣ I think we have to distinguish violence and love. I affirm it and do it

sometimes with children who are close to me, where there is bonding
and care over a considerable period of time and where I have a clear
affirmative response from the child.
Emotional attitude: Positively affirmative, subjective, conscious
Myth Five
Pedophiles are per se evil because they seek to fulfill their

sick desires through abuse. In addition, Judeo-Christian mo-
rality is against the sexual abuse of children.

Reality
What could possibly be the psychoanalysis of the current

pedophilia witch hunt paradigm? The answer to this ques-
tion is quite complex, but some of the more obvious reasons
is our past that favors male supremacy, monotheism and
what Joseph Campbell called the Murder of the Goddess. What
could possibly be the tactics of a society that is deeply in-
volved in exploiting children as objects for material and immaterial
possessiveness rather than valuing them as subjects to relate to
on a level of equality? The emotional and sexual control that
is inflicted upon children in this society is obviously in con-
tradiction with society’s claim to care for their best and to be
concerned with their growth.
From this schizoid split between motivation and real results, on a
group level, a very defensive if not intransigent attitude re-
sults with regard to opinions and evidence that validates chil-
dren’s power and lucidity regarding their self-protection and
personal power for love choices.
To secure the paradigm of parental control that is the
exact pendant to an all-pervasive punitive and jealous male
God, a set of values is inflicted upon the community that
publicly and legally denies children’s rights and power to de-
cide for their own bodies and pleasures as far as love is con-
cerned – while icecream is allowed! Ice cream and plastic toys,
industrially produced for the child that is not allowed to ac-
cept his or her body as a pleasure organ – that it of course
originally is – are among the most powerful conditioning de-
vices of modern society. They ensure that the early human is

being transformed into a consumerist robot that is needed for

the functioning of a robot society.
An abuse-centered culture needs abuse to happen. It will
unconsciously turn events in such a way that what it silently
and openly predicts is really going to happen. I am con-
vinced that much of the abuse today happening is the result
of self-fulfilling prophecies and a generally very negative out-
look upon modern life – and the lack of creativity that results
from such a stiffening point of departure. And not to forget,
the abuse-centered culture needs abuse to happen, and to
happen repeatedly, because it makes a lot of money on
abuse, and this in the meantime on a global scale. That
means if we find today a way to stop all abuse, this would go
against the interests of many power people in our society,
which is why they do all they can to perpetuate abuse, be-
cause they earn money with abuse, not with the absence of
abuse! That is why they tend to suppress all research that
shows how abuse can be prevented, avoided and coped with,
and uphold the persecutor system that uses the myth of the
sex traveling world pedophile as its latest construct and pro-
jection device.
In the modern-day battlefield of fake-values, the pedo-
philes serve a witch-function, just as people with shamanic
knowledge back in the dark age.
They have become projection-containers for a majority
of hypocrites who deny their own natural Pedoemotions for fear
of discovery of their utter falseness and brutality, and their
inherent moral corruption. Where morality preaches holy
wars and slaughters children as unavoidable war-victims, it
has since long become immorality. And where such moral cor-
ruption is the order of the day, it is a well-known fact that
those with the roaring voice of righteousness have the most
of reasons to hide their multiple abuses.
Myth Six
Pedophiles invariably are sex offenders.
Reality
The expression is typical in its associating sexual heresy.

Offending – what or whom? If I have offended a person
sexually I am still not a sex offender and remain a person
offender. I cannot offend sexuality, can I? Can you offend the
sun? The expression targets at persons who actually offend
the reigning paradigm of sexuality which is exactly the
Church’s traditional view of heresy. The very notion of of-
fending comes from witchhunt times and it is no wonder that
those masses of neo-witchhunters today use it again.
Abusers and abused are sitting in the same boat and they
are caught in the same trap. That is why healing for both
groups is very similar in that it must deal with the same scars.
These scars are neither physical, nor sexual, nor emo-
tional in the first place. They are related to the problem of
accepting self and the sometimes karmic inability to live
one’s power and natural aggressiveness in a way that is posi-
tive and integrative.

To love the abused and hate the abusers is a common di-

chotomy that comes from not understanding the complexities
of love and abuse; it shows the utter helplessness of most
people to face the human nature; in addition it is often a
cover-up of the true roots of abuse. Social mores are such
that the true and unsentimental emotions that cause us to
desire a child are covered-up with a smear of hypocrisy that is
the worst form of abuse since it kills the child as a sexual be-
ing without even touching them. It’s the most common and
most widespread form of child murder in our culture. What
moralistic child rearing brings about is death, not life, crip-
ples, not powerful humans and ill-responsive citizens instead
of healthy and sexually responsive ones. The core message I
get from most people who publicly spread their abuse story it
not very different from what was formerly called confessions,
with the difference only that the priest has been replaced by
the psychiatrist and the term ‘sin’ by the expression ‘abuse’.
The Church punished the victim for having let it happen,
modern culture punishes the victim for not being aggressive
enough to defend herself. Accordingly, the Church admon-
ished sinners to comply with Church morals and repress
most if not all of their sexual wishes; modern culture admon-
ishes victims to get into therapy to boost up their aggressive-
ness – in order to comply to modern society’s paradigm of
‘violence is better than sex’.
Essentially, nothing has changed. It is often the punish-
ment or the therapy more than the initial abuse that triggers
the guilt that erodes self-esteem, especially in cases where this
alleged abuse was nothing but consenting sex between a mi-
nor and an adult. However, society’s hypocrisy and the pink-

ish foam of sentimentality as well as the black mask of panic
and mass hysteria that surrounds this whole subject renders it
almost impossible to leave what happened how it happened –
without making it up, sensationalizing it or falsifying it in the
most absurd way.
Myth Seven
Judeo-Christian culture was always more caring than

animistic or pagan cultures in that it gives women and chil-
dren, as the weaker elements, a special place, trying to pro-
tect them against abuse. This is one of the reasons why mod-
ern sex laws are getting tighter as ever before.
Reality
The present hero culture as the last vintage of the patri-

archal rut recognizes women and children first of all in their
quality as passive victims and somewhat stupid yet enduring
assault-objects. The reigning paradigm classifies their rights
as derived from the adult male as the primary power holder.
The Hero-Yahweh culture postulates that God-Yahweh
created the female as a derivative of the male’s body, a feat that
contradicts all and every other creation myth as showed an
eminent expert on the matter, Joseph Campbell.
Women in our culture are encouraged to be helpless and
to play the role of the eternal victim. This is an old hat in

patriarchal culture and society, but it has been given new life
in the run of the child-abuse hysteria. Instead of validating
abuse as a symptom for a disease to be found out and healed,
they take it for the disease itself and begin to fight on a so-
cial, community level.
These self-declared victims were institutionalized within
the abuse culture. The special place they have in Judeo-
Christian culture is exactly the place that, during Colonial
times, slaves was given. Slavery never has been justified
openly by the hypocrite slave holders, but in a hidden way,
precisely in the way women and children are given their
place. They are given the place of slaves. The argument of
slavery always was protection. A slave must be protected from
evil, it was said, since they are ‘too stupid’ to decide about
their fate, because they are ‘too primitive’ to know what civi-
lization is about, because they are ‘too brute’ to know what
sensitivity is, because they ‘have no soul’ and thus ‘cannot
understand’ what distinguishes a master-Christian.
The same hypocrite sentimental foam is smeared around our
mouths today regarding women and children. It is argued
they were too weak to protect themselves, and that therefore
they had to be protected by the hero, the archetypal male
protector who acts like ‘a true Christian’ in holding evil far
from them, in taking them under his protective umbrella and
in watching over them. Golden slavery! That is their status
within the hero culture.
The truth is that in all of human history, it was only
tribal, shamanic cultures that have treated the female and the
child as equals, on all levels. But this is something the hero
culture takes much care to hide, and obviously succeeds in

hiding since most people eat what they are given to eat and
do not watch over the fence.
Myth Eight
Hating pedophiles is normal since we cannot expect a

majority to like what only few people like, even if we have a
tolerant mindset. That was always so. People mistrust what
they cannot feel.
Reality
A large part of this hatred may be nothing but disguised

jealousy. This may be the reason that, while pedophilia is
brutally smashed down in recent years to a point that there is
virtually no more child sex on the Internet, incest seems to be
on the rise in those same cultures, especially father-daughter
incest.
Myth Nine
Pedophiles not only attack individual children; by their

doing they attack society itself, the holy family, the institution
of marriage and family order that defends other adults to
intrude into the harmony between father, mother and child.
As such, they are state-offenders and their doctrine in some
way represents a strange new form of communism.

Reality
Really? If the holy family is so easily upset, so easily torn

down and destroyed, it can’t be so holy after all, it can’t be so
strong after all, and it can’t be so firmly rooted in nature after
all, as otherwise it would surely be more resilient.
We should consider why, by contrast, highly repressive
and abusive governments are so successful in subduing large
masses of people under the pseudo-protective umbrella of
the holy family as the breeding cell of all fascist attitudes. It is
simply because those governments tend to be highly emo-
tional, irrational and very little intellectual. Hence, the base
layer of the population is attracted toward their message
even though they may know that the people behind the
screens are nothing but mafia in uniform.
We should be careful with projections. The family is
surely important, as the earth, the plant realm and other
planets in our galaxy. To render the family holy in a Biblical
sense is to project a content on it that it originally doesn’t
bear.
Or formulated as a question, is my penis holy when it
enters the vagina of an adult spouse?

Part Three
Selfhelp and Life Authoring
Q-01. What is the basic technique of Life Authoring?
Life Authoring is a set of tools helping rewrite inner scripts

through establishing a feedback-loop within the person’s psy-
che. The feedback-loop strengthens the relationship of the
inner selves to one another, specifically between the lower
and higher selves and thus triggers responses from the per-
son’s own inherent intelligence. Those responses have been
identified to benefit healing and self-healing in a very effec-
tive way.
One technique of several is getting in touch with our
inner selves through the feedback loop, a kind of inner dialogue
that triggers a process of self-healing and that leads to inte-
gration. In practice, this technique can be drafted in a way to
be done online, using basic interactive media.

Q-02. What are the main benefits of Life Authoring?
The integration of conflicting emotions, inner harmony,

and a fundamental balance between intellect and emotions.
Other benefits are increased integration of the inner shadow
and emotions related to it, such as perverse desires and hard-
to-control violent sexual urges, rape desires, the desire to
control another or to subdue others, that is, sexual and non-
sexual sadism, but also dependence on pornography and/or
consciousness-altering drugs, alcohol or tranquilizers.
Q-03. Can Life Authoring change evolutionary or karmic patterns?
Contrary to what many spiritualists believe, karmic pat-

terns are not eternally inscribed into humanity’s evolutionary
memory. They can be changed at any time. However, in or-
der for us to do this, we need to attain a certain amount of
purity and inner clarity, just for getting in touch with our in-
ner source. Consciousness can alter DNA patterns and it can
alter evolutionary patterns.
This has been demonstrated scientifically.
Now, what Life Authoring does is to open the channel to
the higher form of consciousness that is an inherent part of
the life code. The amazing thing is, then, that the change
comes by itself. There is nothing needed to trigger the
change since consciousness changes instantly.

Q-04. How does Life Authoring handle asocial emotions or urges?
The surprising fact is that emotions are integrated and

part of our conscious control once we have faced them, ex-
pressed them and accepted them. Any kind of moralistic ap-
proach, theory or dogma acts counter to this to happen. Life
Authoring does therefore not operate from any moralistic or
judgmental point of departure, but from a paradigm of total
acceptance. Once conflicting or controversial or asocial emo-
tions are totally accepted they are integrated and can do no
harm any more.
Q-05. Does Life Authoring alter consciousness?
Life Authoring does not alter consciousness. However, do-

ing the complete set of techniques requires to temporarily
alter our awareness level. This is done with full permission of
the client, or it is not done at all. This part of the program is
a relaxation that combines music with suggestions. During
this phase of the work, the client’s consciousness will indeed
be altered. If they do not want this to happen, they are free
to skip it. But they may not get the full range of benefits from
the work. Emotions and subconscious desires cannot be
changed as long as a person remains on their level of wake
consciousness.

Q-06. Does Life Authoring impact positively on our emotions?
It is important to note that Life Authoring doesn’t willfully

change anything within the client. Any impact it has on a
person’s emotions is brought about not through the work it-
self, but will be the result of the person’s enhanced con-
sciousness. If done correctly, Life Authoring results in a sponta-
neous change of consciousness that, in turn, has an integra-
tive effect on the client’s split-off emotional residues.
Q-07. Is Life Authoring a subtle form of brainwashing?
Part of Life Authoring is indeed an inner cleansing process.

It is what I call ‘throwing out the garbage’. This is washing
not only of mind, but also of the client’s emotional body and
their complete mindbody unity. If they do not want that,
they are free to turn their back to it. So if they think anybody
is washing their brain, it is well they themselves! That insight
may turn down the fears that this ugly word certainly creates
in many people.
Q-08. How to reach the deeper levels of the mind?
I may turn the question around and ask ‘How do the deeper
levels of my mind reach us?’ Consciousness is active and there is
a drive in the split-off parts of our residual civilized con-
sciousness to reconnect with us, so as to achieve the primor-
dial unity within us.

Thus the desire for establishing inner harmony and unity

is not a one-way street, but a powerful motor for achieving a higher
form of unified consciousness. There is no need to worry; this re-
sult is quite automatically triggered when doing Life Authoring
work. It can’t be different. However, this is a gradual process,
until consciousness jumps up to a higher level. The person
may not feel any progress at first and may not be aware that
they are already connected. It is pretty much an involuntary
thing to happen. But one triggers the outcome by simply do-
ing the work.
Q-09. How do I get in touch with my inner voices?
Voice dialogue is an essential part of the Life Authoring work.

There is a roadmap to get in touch with our inner voices.
This roadmap is a detailed list of instructions. Clients do not
need to worry about this outside of the work itself; they do
the work and they are in touch!
Q-10. What are the dangers of Life Authoring or its side-effects?
So far no side-effects have been reported. There are no

dangers other than the ones inherent in living. In all what we
do we need to keep a balance. If we exaggerate things, effec-
tiveness may not increase; instead, our efforts may become
counter-productive. It is part of Life Authoring instructions to
tell clients how often the work should be done in order to be

effective. They are supposed to follow those rules, or better

not do the work.
Dangers could come from the person’s own interference
into the work with manipulative habits such as the use of
alcohol, drugs or tranquilizers. This is prohibited and against
the rules of the work! If clients do that, they do it in their
own responsibility and are hereby expressly warned!
Q-11. What is the minimum amount of Life Authoring work to get results?
This is individually very different and no general rule

can be established. Regularly, results show up for most can-
didates after the first and before the third month of the work.
But many people need longer and some achieve the complete
change in just one week. Human beings are very different,
that’s a fact of life.
Q-12. Does Life Authoring enhance creativity?
Yes, definitely, creativity boosting was one of the first

results observed when developing Life Authoring.
Q-13. How long should Life Authoring be done?
No general rule can be given. Most candidates will not

do less than one week or more than one year in a one-time
effort. The rule is rather doing several cycles of let’s say one
month, and have a time lapse in between to let ‘the seed set-

tle down’. That’s perhaps the most effective way of doing the
work. But again, we’re all different and people should use
their discretion to get to know themselves to a point to decide
what is best for them!
Q-14. Is Life Authoring a psychological treatment or a therapy?
No. Definitely not. I am not a therapist or psychologist.

While I have worked through my own inner hangups and
emotional stuckness, I have discovered that voice dialogue,
inner child healing and spontaneous art are effective ways for
self-healing and for enhancing vitality and creativity.
Q-15. Is there is difference between self-improvement and Life Authoring?
There is a whole new branch of literature, trying to help

us strengthening our contact with the higher self; subjects
such as self-empowerment, holistic or accelerated learning,
healing with bioenergy, vegetarianism, awakening the child
within, talking with flowers, and so on are covered.
Life Authoring is a term that, by intention, draws a line to
self-improvement. What is the difference? Most people in our
industrialized societies have lost their center. They live almost
entirely outside of their continuum, their original shell.
Therefore they are cut off from the center of their inner and
original powers. This is why, in turn, they can so easily be
manipulated and dominated, for example by advertising,
false political rhetoric, violent ideologies or what I call the

hero culture. They live second hand lives and have not even the
slightest idea what it feels like to live one’s original first hand
life.
Life Authoring was established to guide people back to
their original continuum, enabling them to lead a first hand
life, a life that is their own unique creation. The method pro-
vides a set of practical tools to achieve this goal with simple
means and by accomplishing simple tasks, tasks that everybody,
even of mediocre intelligence, can carry out. The difference
between Life Authoring and self-improvement is perhaps that I
do not believe that we can really improve ourselves. We are
perfect creatures.
But we are full of garbage, cultural garbage, verbal gar-
bage, intellectual garbage, and all we have picked up from
others, in order to make it on the social ladder. Life Authoring
is more of a cleansing process, a purge than a teaching, or a
new learning.
More and more structural transformations change the
world presently and we all know that in only ten years from
now the world will be more different compared to today than
it was a hundred years ago compared to yesterday. The ac-
celeration of human evolution on a personal and collective
level is a fact of life that even non-intellectuals today are
aware of – or made aware of by the mass media. Facing this
situation on a worldwide scale, it is one of the most irresponsible
attitudes of school systems around the world to go on with teaching
stuff instead of teaching learning skills and holistic intelli-
gence.

Needless to say that the present situation and inflexible

political attitudes will surely lead to social upheaval and un-
rest. On an individual level we are called upon to work for a
consciousness transformation, or, as Krishnamurti called it, a
psychological revolution, and this without negatively affecting
others, but by granting others their own freedom and letting
them do their own choices.
This transformation can only be individual, but it is
nonetheless a sacred way, the only Way there is that is peace-
ful and that brings about true and lasting change.
Q-16. Does Life Authoring enhance flexibility?
Yes. Flexibility is a form of intelligence, perhaps the

highest manifestation of emotional intelligence?
Flexibility is the highest virtue simply because life is un-
endingly flexible and adaptable. Survival is right that: being
able to adapt. The dinosaurs disappeared because they could
not adapt to macro-climatic changes. And many people to-
day are jobless because they were unable to anticipate struc-
tural changes in the world economy or are unable to relearn
after having found out about those changes. Relying on what
we have learnt in school is among the most silly ideas we can
think of in these days. Among all what makes out a modern
society, the primary school system is still the end where we
are with one leg in the dark age. Flexibility is thus a form of
intelligence and indeed Life Authoring helps the mind become
more flexible and more creative. It also helps us recognize

patterns in our behavior, repetitive patterns, neurotic ticks,

phobias, habits and generally all that is impeding high flexi-
bility from unfolding.

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Winning Wisdom for Work & Life From 50 Landmark Books
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The End of Marketing as We Know It
Das Ende der Marketing Mythen

Erfolgsrezepte des Aya-Cola für Umsatz und Profit
Berlin: Econ Verlag, 2000

FROM THE SAME AUTHOR
A Bibliography
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From the Same Author | 351
English Publications
by Pierre F. Walter
Awareness Guides
The Idiot Guide to Consciousness

Newark: Sirius-C Media Galaxy LLC, 2010
The Idiot Guide to Creativity and Career

The Idiot Guide to Emotions

The Idiot Guide to Intuition

The Idiot Guide to Love

The Idiot Guide to Sanity

The Idiot Guide to Science

The Idiot Guide to Servant Leadership

The Idiot Guide to Soul Power

The Idiot Guide to World Peace


Audio Books
A Psychological Revolution?
On the Teaching of Krishnamurti
Child Play
Coaching Your Inner Child
Consciousness and Shamanism

An Ayahuasca Experience
Creative Prayer
The Miracle Road
Eight Dynamic Patterns of Living

Base Elements of True Civilization
Emonics
A Systemic Analysis of Emotional Identity in the Etiology of Sexual
Paraphilias
Emotional Flow
A Holistic Approach to Healing Sadism
Love and Morality

A Study of the Roots of Violence
Love or Laws?
When Law Punishes Life

Minotaur Unveiled
A Historical Assessment of Adult-Child Sexual Interaction
Notes on Consciousness
Elements of an Integrative Worldview
Oedipal Hero
The Hidden Side of Glory
Orgonomy and Schizophrenia

An Unpublished Case Report by Wilhelm Reich
Patterns of Perception
Preferred Pathways to Genius
Power or Depression?
Processed Reality
Pitfalls of Perception and the Cosmic Mind
Reich’s Greatest Discoveries

An Essay on Wilhelm Reich
Sane Child vs. Insane Society

Some Thoughts on Education
Soul Jazz
Recognizing and Realizing Your Soul Values

The Aquarius Age

What the Zodiac Reveals About the New Age
The Drug Trap

Some Ideas Regarding Substance Abuse
The Hero Culture

Annotations on Insanity
The I Ching’s Perennial Pro-Life Code

An Analysis of Pattern
The Legal Split in Child Protection

Overcoming the Double Standard
The Lunar Bull

Spiritual Significance of Matriarchy
The Star Script

Astrology and Personal Growth
The Webolution
A Publishing Highway?
Book and Media Reviews
110 Bestselling Books Reviewed by Pierre F. Walter


Great Minds from Leonardo to Fritjof Capra

Encyclopedias
Walter’s Encyclopedia
Academic Edition
Walter’s Encyclopedia
Illustrated Edition
Monographs
Do You Love Einstein?

Creative Insights On Perennial Wisdom, Human Genius and the
Quantum Field
Energy Science and Vibrational Healing

A Systems Approach Human Emotions and Sexuality
Evidence and Burden of Proof in

Foreign Sovereign Immunity Litigation
A Guide for International Lawyers and Government Counsel
Evidence and Burden of Proof under the

Foreign Sovereign Immunities Act, 1976
A Practical Guide for Business Lawyers and Government

Love and Awareness

A Consciousness for the New Age
Love or Morality?
Social Policy for the 21st Century
Natural Order
Thesis, Antithesis and Synthesis in Human Evolution
Normative Psychoanalysis
Sovereign Immunity Litigation in the United States and Canada

A Lawyer’s Manual on Evidence and Burden of Proof
for Every Phase of the Trial
The Deeper Yielding

Commentaries on Loving
The Life Authoring Manual

An Integrated Approach to Personal Growth
The Restriction of National Sovereignty

From the Early Peace Plans to a World Government
The Science of Orgonomy

A Study on Wilhelm Reich
The Science of Shamanism

Millenary Model for an Integrative Worldview

Poetic Writings and Audio Books
Poetic Writings
Stories, Pamphlets, Poetry, Changing the Love Pattern, The Hero Cult,
The Trial
Mona Lisa Pamphlets (Audio Book)

Paraculture, Alkibiades, Princess Love
True Stories (Audio Book)

Short Stories of Six Children
Yami (Audio Book)

Short Story in Twelve Parts
Scholarly Articles
Alternative Medicine and Wellness Techniques

14 Pathways to Health
Aquarius Age and Publishing

A New Paradigm Emerging
Basics of Career Design

Opening Inner Space
Basics of Divination
How Divination Can Facilitate Smart Decision-Making

Basics of Feng Shui

An Old Energy Science
Basics of Mythology
Some Leading Archetypes
Basics of Potential Astrology

How Potential Astrology Can Help You Find the Work You Love
Basics of the Science of Mind

The Twelve Branches of the Tree of Knowledge
Krishnamurti, Vedanta and the Denial of Pleasure

A Philosopher Redefines Human Nature
Permissive Education
A Summary
Taoism and the I Ching

Understanding Nonaction and Right Action
The Inner Journey

Awakening Your Inner Artist
The Mythology of Narcissism

Pathology of the Consumer Age

French Publications
by Pierre F. Walter
Essais
Essais 1990-2010
Écrits poétiques
Écrits poétiques
Journal trilingue
Livres Audio
Anissia
Histoire vraie
Le jardin infâme
Un regard sur l’âme et son corps

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Un regard sur l’enfant au naturel
Potentiel et créativité
Au sujet du développement de soi
Relations sans fusion

Au sujet du développement de l’autonomie
German Publications
by Pierre F. Walter
Audiobücher
Die Ödipale Kultur

Wege aus der Verstrickung
Macht oder Ohnmacht

Erziehung zum Missbrauch
Fusion und Individuation

Von der Fusion zum eigenen Selbst
Kaleidoskop der Emotionen

Ein Leitfaden zur Selbstfühlung

Wilhelm Reich und Orgonomie

Eine Einführung in Reichs Orgonforschung
Monographien / Essays / Artikel
Essays 1990-2010
Zwanzig Jahre schriftstellerisches Engagement in den Bereichen
Bewusstsein, Friedensforschung, Musikologie, Orgonomie,
Kinderschutz, Gewaltverhütung und Persönlichkeitsentwicklung
Mehr als Kindersex

Historische, Ethische, Ästhetische, Psychologische und Rechtliche
Aspekte der Kindliebe
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Abschied von der Heroenkultur
Was ist Channeling?

Literaturüberblick und Zitate
Poetische Schriften
Aphorismen, Gedichte, Balladen, Märchen

Gereimtes und Ungereimtes
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Textbücher Lebensberatung (Bewusstseinsführer)
Wege zur Selbstentfaltung

Wege zum Weltfrieden


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SYNOPSIS
Monographs-Audio
Synopsis Monographs-Audio | 365
DO YOU LOVE EINSTEIN?
Creative Insights on Perennial Wisdom, Human Genius

and the Quantum Field
Newark: Sirius-C Media Galaxy, 2010
Introduction
‘Why I love Einstein’
Do You Love Einstein?

Overview
Chapter One
‘Perennial Insights’
Minoan Civilization
The Egalitarian Society
The Roots of Violence
Pleasure and Intelligence
Pleasure and Touch
Pleasure and Violence
The Holistic Science Paradigm
‣ A Matter of Terminological Correctness

‣ Ancient Wisdom Traditions
‣ Goethe’s Color Theory
‣ Science and Divination

‣ Science and Energy
‣ Science and Flow
‣ Science and Gestalt
‣ Science and Intent
‣ Science and Intuition
‣ Science and Knowledge

‣ Science and Pattern

‣ Science and Perception
‣ Science and Philosophy
‣ Science and Truth
‣ Science and Vibration
The True Religio
‣ Generalities
‣ The Inner Selves
‣ Inner Child
‣ Inner Adult
‣ Inner Parent
‣ Inner Dialogue
‣ Multidimensionality of the Psyche
‣ Function of the Ego
‣ Inner Child Recovery
‣ Inner Child Healing
Chapter Two
‘Integrated Knowledge’
The Forbidden Tree

Emotions and Cognition
‣ Emotions are Intelligent

‣ Emotions are Functional
‣ Emotional Self-Awareness
‣ Emotional Balance
‣ Emotional Intelligence
‣ The Human Energy Field
‣ Emotions, Sexuality and the Human Energy Field
‣ The Emotional Identity Code
Chapter Three
‘The Nature of Genius’
The Spontaneous Nature of Creation

What is Creativity?
Genius and Inner Knowledge

Chapter Four
‘Genius and Geniuses’
Four-Quadrant Genius
The Genius of Leonardo
The Genius of Wilhelm Reich
‣ From the Hero to the Human

‣ The Genius Defined by His Work
‣ A Scientific Genius
The Genius of Albert Einstein

The Genius of Fritjof Capra
The Genius of Françoise Dolto
The Genius of Pablo Picasso
The Genius of Svjatoslav Richter
‣ Some Autobiographical Notes

‣ Genius Research Applied
‣ Multiple Talents, One Decision, One Career
‣ No Prodigal Son, and No Prodigy
‣ Some Details of Richter’s Genius
• 1/12 Innate and Intuitive Musical Perception
• 2/12 Correctness of Taste
• 3/12 Perception of Whole Patterns
• 4/12 Musical Intelligence and Eclecticism
• 5/12 Impeccable Sight-Reading Capability
• 6/12 The Ability to Play Complex Scores While Transposing Them
• 7/12 A Natural Sense for Rhythm
• 8/12 Musical Memory
• 9/12 Faculty of Concentration and Physical Endurance
• 10/12 The Ability to be Undisturbed
• 11/12 Physical Constitution and Size of Hands
• 12/12 A Man of Drama
The Genius of Keith Jarrett
‣ General Remarks
‣ Jarrett and Inner Knowledge
‣ Jarrett’s Shostakovich

Chapter Five
‘Forefathers of the Quantum Field’
Ether or Other
‣ Carl-Gustav Jung (1875-1961)

‣ Paracelsus (1493-1541)
‣ Swedenborg (1688-1772)
‣ Mesmer (1734-1815)
‣ Reichenbach (1788-1869)
‣ Reich (1897-1957)
‣ Lakhovsky (1869-1942)
‣ Burr (1889-1973)
‣ The Secret Science
Chapter Six
‘What the Bleep Does the Bleep Know!?’
Introduction
Newton-Einstein-Planck
The Unified Field
Coherence, Connectivity, Entanglement, Nonlocality
The Impact of Consciousness
The Impact of Intention
Creating Our Own Reality
A New Science?
What the Bleep Does the Bleep Know!?
Postface
Bibliography
From the Same Author
Synopsis Monographs-Audio
Notes

ENERGY SCIENCE AND VIBRATIONAL HEALING
A Systems Approach to Human Emotions and Sexuality

Introduction
‘What are Emotions?’
The Energy Nature of Emotions

Overview
Chapter One
‘Science and Emotions’
Introduction
The Myopic View
What Emotions Really Are
How Emotions Become Pathological
What Modern Scientists Say
Emotions and Schizophrenia
Chapter Two
‘Handling Emotional Flow’
Introduction
Emotions are Functional
What is Emotional Flow?
‣ 1) Change (Flow)
‣ 2) Tao (Intelligence)
‣ 3) Yin & Yang (Duality)
‣ 4) The Five Elements (Interactivity)
‣ 5) Harmony (Equilibrium)
The Kaleidoscope of Emotions

‣ Rage and Courage

‣ Mourning and Individuation
‣ Joy and Sorrow
Integrating Emotions
Emotional Flow, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/emotional-flow/
Chapter Three
‘Healing Sadism’
Introduction
What is Sadism?
The Two Faces of Sadism
The Sadism of Child Protection
The Sadism of Modern Science
Fake Heterosexuality
Oedipal Culture
The Cultural Child Sex Dogma
Rape vs. Loving Embrace
Addressing the Other Victim
A Possible New Social Policy
Chapter Four
‘Emotions and Sexual Paraphilias’
Introduction
A New Regard on Sexual Paraphilias
The Energy Nature of Sexual Paraphilias
‣ Carl-Gustav Jung (1875-1961)

‣ Paracelsus (1493-1541)
‣ Swedenborg (1688-1772)
‣ Mesmer (1734-1815)
‣ Reichenbach (1788-1869)
‣ Reich (1897-1957)
‣ Lakhovsky (1869-1942)

‣ Burr (1889-1973)
‣ Summary
The Huna Knowledge

Sex as an Emonic Expression
How Paraphilic Desire Turns Demonic
Sexual Paraphilias and Erotic Intelligence
Emonics, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/emonics/
Chapter Five
‘Transforming the Demonic Affliction’
Introduction
Healing the Luminous Body
Paracelsus’ Aura Healing
From Hermetics to Quantum Physics
Framework for Holistic Healing
Chapter Six
‘Six Steps to Change Your Emotional Reality’
Introduction
Facing Emotional Reality
Triggering Self-Awareness
Practicing Acceptance
Realizing Your Love
Facing Your Now
Making a Value Decision
Taking Action
Affirming Your Identity

Chapter Seven
‘Harnessing the Power of Emotional Identity’
Introduction
Regaining Wholeness
Allowing Emotions
Developing Emotional Awareness
Developing Self-Vision
Become Flexible and Permissive
Chapter Eight
‘Fritjof Capra’s Essential Contributions to Holistic Science’
Energy Science is Holistic

The Turning Point
The Pioneer
The Systems Thinker
The Pragmatist
Chapter Nine
‘Toward a Unified Cosmic and Human Energy Field’
Introduction
A New Old Science
The Hado Concept
Insights of Vibrational Medicine
The Human Energy Field
Morphic Resonance and Cell Vibration
‣ George Lakhovsky and Cell Resonance

‣ Ervin Laszlo and the Akashic Field
The Coherence Model

The Zero-Point Field
The Holographic Model
‣ Part One - A Remarkable New View of Reality

‣ Part Two - Mind and Body
‣ Part Three - Space and Time
The Enigma of Energy

Postface
‘The New Energy Science’
Bibliography
Notes
EVIDENCE AND BURDEN OF PROOF IN

SOVEREIGN IMMUNITY LITIGATION
A Guide for International Lawyers and Government Counsel

Acknowledgments
‘Thanks to my Mentors’
Preface
‘The Complexity of the Burden of Proof Issue’
A Novelty Topic
Seven Immunity Statutes
Methodology
Terminology
Introduction
‘Restrictive Immunity and Burden of Proof’

Chapter One
‘The Law of Evidence and the Burden of Proof’
Introduction
Terminology
‣ Jurisdiction and Competence

‣ Statute and Law
‣ Fact
‣ Burden of Proof
The Evidential Burden
‣ Introduction
‣ Notion and Function
‣ Standard of Proof
‣ Incidence
The Persuasive Burden
‣ Incidence
Chapter Two
‘The Restriction of Sovereign Immunity’
State Trading and Sovereignty

The Allocation of the Burden of Proof
Immunity from Jurisdiction
Immunity from Execution
The Signal Function of Restricted Sovereignty
Chapter Three
‘The Foreign Sovereign Immunities Act 1976 (United States)’
Introduction
Importance of the Act
Construction of the Act
The House Report

‣ The Burden of Proof

‣ Corrective Case Law
‣ Evaluation
Procedural Questions
‣ Subject Matter Jurisdiction

‣ Personal Jurisdiction
• Minimal Contacts
• Service of Process
• Default Judgment
‣ Foreign State and Agency or Instrumentality of a Foreign State
• The Legal Status of Romanian Bank
• The Legal Status of MASIN
• Credibility of the Affidavit
• Formal Requirements Regarding the Affidavit
‣ Conclusion
The Burden of Proof for Jurisdictional Immunity
‣ Rule-and-Exception Construction
‣ The House Report Evidence Rule
The Exceptions to Sovereign Immunity
‣ The Waiver Exception

• General Considerations and Burden of Proof
• Arbitration Clauses
• International Treaties
• Conclusion
‣ The Commercial Activity Exception
• Clause 1
• Clause 2
• Clause 3
‣ The Expropriation in Violation of International Law Exception
• Expropriation in Violation of International Law
• The Minimal Contacts Requirements
• Conclusion
‣ The Immovable Property Exception
‣ The Noncommercial Tort Exception
• Minimal Contacts or Nexus
• Causality
• Scope of Employment
• Exception

‣ Conclusion
The Core Areas of Sovereign Immunity
‣ Overview
‣ Foreign Affairs
‣ Interior Affairs
• Police Actions
• Actions for the Protection of Natural Resources
• The Price Fixing Procedure
• Standards of International Law
• The Court of Appeals Judgment
‣ Budgetary Activity
‣ National Defense
‣ Conclusion
• Foreign Affairs
• Internal Affairs
• Budgetary Activity
• National Defense
The Burden of Proof for Immunity from Execution
‣ Types of Execution Measures

‣ The Allocation of the Burden of Proof
The Exceptions from Immunity from Execution

‣ Usibus Destinata
• Relationship between §1609 and §1610
‣ Conclusion
Conclusion
‣ Immunity from Jurisdiction

‣ Immunity from Execution

Chapter Four
‘The State Immunity Act 1978 (United Kingdom)’
The Importance of the State Immunity Act 1978

The Construction of the State Immunity Act 1978
The Burden of Proof for Immunity from Jurisdiction
‣ General Considerations
‣ The Rule-and-Exception Principle
‣ The Restrictive Immunity Doctrine
‣ Examination of the Precedents
‣ Examination of the Restrictive Immunity Doctrine
• A New Restrictive Immunity Rule
• It is a New Independent Rule
‣ Examination of I Congreso del Partido
‣ The Burden of Proof for Separate Entities of a Foreign State
‣ Conclusion
Conclusion

Chapter Five
‘The State Immunity Act 1979 (Singapore)’
Introduction
‣ Generalities
‣ Application of British Case Law
‣ The Burden of Proof Situation
• The Burden of Proof for Immunity from Jurisdiction
• The Burden of Proof for Immunity from Execution
Chapter Six
‘The State Immunity Ordinance 1981 (Pakistan)’
Historical Development

‣ The Point of Departure

‣ Foreign Sovereign Immunity in India
• India’s International Legislation
• The Relationship between Internal Law and International Law
• Conclusion
‣ Foreign Sovereign Immunity in Pakistan
• Introduction
• Historical Development of Foreign Sovereign Immunity
• The Relation between Municipal Law and International Law
• The State Immunity Ordinance, 1981
Chapter Seven
‘The Foreign States Immunities Act 87, 1981 (South Africa)’
Historical Development
‣ Generalities
‣ The Precedent I Congreso del Partido
‣ Separate Entities

Conclusion
Chapter Eight
‘The State Immunity Act 1982 (Canada)’
Legislative History
Construction of the STIA 1982
Conclusion
General Conclusion
‘General Conclusion and Theses’
General Conclusion
‣ The Burden of Proof for Immunity from Jurisdiction

‣ The Burden of Proof for Immunity from Execution
‣ The Means of Proof

Summery Thesis
Postface
‘The Unasked Question’
Legal Materials
Abbreviations
Bibliography
Statutes
‘On Foreign Sovereign Immunities’
FSIA 1976 (USA)

STIA 1978 (UK)
Table of Precedents
Notes
EVIDENCE AND BURDEN OF PROOF UNDER THE FOREIGN

SOVEREIGN IMMUNITIES ACT, 1976
A Practical Guide for Business Lawyers and Government

Introduction
‘Litigating under the FSIA 1976’
Chapter One
‘Evidence Brief’
Introduction
Jurisdiction and Competence

Fact
Burden of Proof
Chapter Two
‘Assessment of the Burden of Proof’
Chapter Three
‘Some Intricate Procedural Questions’
Subject Matter Jurisdiction

Personal Jurisdiction
‣ Minimal Contacts
‣ Service of Process
‣ Default Judgment
‣ Foreign State and Agency and Instrumentality of a Foreign State
• Formal Requirements of the Affidavit
‣ Conclusion
Chapter Four
‘Solving Evidence Problems under the FSIA’
Rule and Exception Construction

The House Report Evidence Rule
Chapter Five
‘The Burden of Proof for Immunity Exceptions’
The Commercial Activity Exception (§1605(a)(2) FSIA)
‣ Clause One
‣ Clause Two
‣ Clause Three
Expropriation in Violation of International Law (§1605(a)(3) FSIA)

‣ Introduction
‣ Expropriation in Violation of International Law
‣ The Minimal Contacts Requirements
‣ Conclusion
The Noncommercial Tort Exception (§1605(a)(5) FSIA)
‣ Introduction
‣ Minimal Contacts or Nexus
‣ Causality
‣ Scope of Employment
‣ Exception
‣ Conclusion
Chapter Six
‘The Core Areas of Sovereign Immunity’
Overview
Foreign Affairs
Interior Affairs
‣ Police Actions
‣ Actions for the Protection of Natural Resources
• The OPEC Price Fixing Procedure
‣ Conclusion
Chapter Seven
‘The Burden of Proof for Immunity from Execution’
Types of Execution Measures

The Waiver Exception (§§1610(a)(1), 1610(b)(1), 1610(d))
Usibus Destinata (§§1610(a)(2), 1610(b)(2), 1611)

‣ Relationship between §1609 and §1610

‣ Relationship between §1610 and §1611
‣ Conclusion
Conclusion
‘General Conclusion’

Abbreviations
Bibliography
Statutes
Table of Precedents
Notes
LOVE AND AWARENESS
A Consciousness for the New Age

Introduction
‘What is Consciousness?’
What is Consciousness?
Patterns of Perception
Overview
Patterns of Perception, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/patterns-of-perception/

Chapter One
‘Krishnamurti’s Concept of Consciousness’
Introduction
The Way of Fear
The Content of Consciousness
Split Consciousness
The Individual and Collective Unconscious
The Role of Emotions
Emptying Consciousness of its Content?
Points to Ponder
A Psychological Revolution?, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/psychological-revolution/
Chapter Two
‘Eight Dynamic Patterns of Living’
Introduction
Eight Dynamic Patterns of Living
‣ Autonomy
‣ Ecstasy
‣ Energy
‣ Language
‣ Love
‣ Pleasure
‣ Self-Regulation
‣ Touch
The Autonomy Pattern

The Ecstasy Pattern
The Energy Pattern
The Language Pattern
The Love Pattern

• Culture and Pleasure

• Pleasure-Denial and Violence
• Compulsory Sex Morality
• Anthropological Evidence
• Love Osmosis
• Love versus Morality
• Rebuilding Trust
The Pleasure Pattern
The Self-Regulation Pattern
The Touch Pattern
Points to Ponder
http://ipublica.com/audio/en/consciousness/eight-dynamic-patterns-of-living/
Chapter Three
‘Consciousness and Shamanism’
Introduction
What is Ayahuasca?
Hypothesis
The Consciousness Theory
‣ 1) The Ayahuasca Preparation

‣ 2) The Lasting Trance
‣ 3) The Shamanic Treatments
‣ 4) Focus and Intent
‣ 5) The Strange Reception
‣ 6) The Hypnotic View
‣ 7) Hypnosis and Natural Healing
‣ 8) Medical Hypnosis
Summary
The Cognitive Experience
‣ Alien Noise and Pulsation

‣ The Five Depth Levels
‣ Calling Me in Touch

‣ Freeing from Conditioning

‣ Love, Life and Relationships
Literature Review
Points to Ponder
http://ipublica.com/audio/en/consciousness/consciousness-and-shamanism/
Chapter Four
‘The Spiritual Laws of Matriarchy’
Introduction
The Lunar Bull
Historical Turn
Murder of the Goddess
The Murder Culture
The Spiritual Laws of Matriarchy
Bull and Serpent
Points to Ponder
http://ipublica.com/audio/en/consciousness/the-lunar-bull/
Chapter Five
‘Processed Reality’
Introduction
Processing Reality
Pitfalls of Perception
‣ The Memory Matrix

‣ Processed Reality
‣ Self-Fulfilling Prophecies
‣ Unconscious Repetition Urges

Spiritual Pitfalls
‣ Churches
‣ Sects
‣ Gurus
‣ Saviors
Ideological Pitfalls
Emotional Pitfalls
The Myths of Worldwide Democracy
‣ The Myth of Child Protection

‣ The Myth of Civilization
‣ The Myth of Control
‣ The Myth of Culture
‣ The Myth of Education
‣ The Myth of Morality
‣ The Myth of Normalcy
‣ The Myth of Poverty
‣ The Myths of Religion
‣ The Myth of Science
Creating Reality
Points to Ponder
Processed Reality, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/processed-reality/
Chapter Six
‘A New Consciousness’
On Consciousness
On Love
On Power
On Science
On Health
On Emotions
On Peace
Points to Ponder

http://ipublica.com/audio/en/consciousness/notes-on-consciousness/
Bibliography
Notes
LOVE OR MORALITY?
Social Policy for the 21st Century

Introduction
‘The Tao of Love’
What is Love?
Love or Abuse?
Overview
Chapter One
‘Toward a Functional Understanding of Love’
Introduction
The Cultural Confusion
The Cultural Fear of Erotic Novelty
Chapter Two
‘On the True Nature of Human Sexuality’

Introduction
The Silent Taboo
The Myth of Pedophile Predator Sexuality
Chapter Three
‘The Abuse-Centered Culture’
Introduction
Understanding Abuse as Accidented Love
Abuse is Cultural, Not Biological
Chapter Four
‘The Demonization of Adult-Child Erotic Love’
Introduction
What is Child Protection?
Consumer Protection?
From Protecting Children to Serving Children
Sex Offender
Bibliography
Chapter Five
‘The Commercial Exploitation of Abuse’
Introduction
The Institutionalized Victim
The Hidden Swine
Street Monster
‣ The Morality Smear

‣ Deprivation
‣ Depravation
‣ The Rationality Trap
‣ A Cover-Up Myth

Chapter Six
‘The Patriarchal Love Bias’
Introduction
The Goddess Within
Emotional Abuse
Mind-Body Dilemma
Chapter Seven
‘The Truncated Account of Adult-Child Erotic Attraction’
Introduction
Ancient Patriarchy
‣ The Sumerian Tablets

‣ Child Marriage
‣ The Relativity of Morality
‣ The Roman Games
‣ Child Prostitution
‣ Boylove and Pederasty
‣ Phallic Aggression
‣ Conclusion
Christianity
‣ Church-Ordained Child Murder

‣ Child Protection?
‣ The Demonization of Intergenerational Love
‣ Conclusion
Victorian Era
‣ The Virgin Cult

‣ Child Prostitution
Modern Times
‣ The Sadism of Protection

‣ Not Sex, But Violence Causes Trauma
‣ Not Just Freaks Love Children Erotically
‣ Erotic Feelings for Children are Universal
‣ Child Pornography
‣ Physical Child Abuse

Conclusion
Points to Ponder
Minotaur Unveiled, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/minotaur-unveiled/
Chapter Eight
‘Does Pedophile Love Equal Abuse?’
Introduction
Child-Adult Sex vs. Child-Child Sex
Possible Etiologies of Pedophilia
Possible Etiologies of Child Rape
Pedoemotions are Universal
Aesthetic and Poetic Childlove
Affectionate vs. Sadistic Childlove
Does Pedophilia Equal Child Rape?
Free Choice Relations for Children?
Lover vs. Offender
Chapter Nine
‘Lovers or Abusers?’
Introduction
What are Sexual Paraphilias?
Is Childlove ‘Sicko’ Behavior?
An Etiology of Boylove
An Etiology of Girllove
Childlove vs. Perversion
Chapter Ten
‘Love or Laws?’
Introduction
Childlove and Sensuality
Childlove and Normalcy

When Law Punishes Life

Statutory Rape
Child Molestation and Abuse
Law Reform
Love Reform
Chapter Eleven
‘Free Choice Relations for Children?’
Introduction
‣ The Psychological Aspects

‣ The Legal Aspects
Sharing a Secret
Childlove and Incest
Overcoming the Split
The Great Sinner
Chapter Twelve
‘The Roots of Violence’
Violence Begins Inside

Love and Morality
The Value of Permissiveness
Pleasure Defeats Violence
Breaking the Vicious Circle
The Tactile Imperative
The Birth of Functional Thinking
The Importance of Sensuality
Social Policy Considerations
Quest for a Distinction
For the Child’s Best?
The Turndown of International Adoption
Child Play vs. Morality
The Love Continuum
Chapter Thirteen
‘Child Protection Draft Bill’

§1 Preliminaries
§2 Competencies of Consultants
§3 Measures taken by Consultants
§4 Definitions
§5 Violence against Children
§6 Consent
§7 Degree of Violence and Burden of Proof
§8 Family and Educational Relations
Chapter Fourteen
‘Handling Pedophile Desire’
Introduction
Accepting Your Childlove?
Coding Childlove
The Trap of Child Protection
The Trap of Morality
Chapter Fifteen
‘A Policy Change Proposal’
A 12 Points Agenda
1. Crime Prevention is Longterm and Effective.

Criminal Prosecution is Shortterm and Ineffective.
2. Possible Humans are the Rule. Impossible Citizens are the Exceptions from the Rule.
3. Public Sanity is Public Mental Hygiene.
Republic Insanity is Absence of Governmental Hygiene.
4. Natural Intimacy is Conductive to Peace.
Governmental Intimidation is Conducive to Civil War.
5. From Protecting Children to Serving Children. Free Choice Relations for Children.
6. More Public Education Makes for Less Crime. More Prison Miles Make for More Crime.
7. Free Education Serves the Child.
Funded Disinformation Serves State Control Over the Child.
8. Politically Neutral Science Promotes Truth. Politically Correct Science Promotes Halftruths.
9. Humanism and Realism is Objective Perception.
Idealism and Ideology is Distorted Perception.
10. Promoting Pleasure as a Positive Life Function Effectively Counters and Reduces Violence.
11. Homoerotic Affection gets Males into Balance.
Homosexual Attraction gets Males out of Balance.
12. Promoting the Cause of the Sexual Child is not Pedophilia
as the Cause of a Missed Childhood.

1/12 Crime Prevention, Not Criminal Prosecution

Crime Prevention is Longterm and Effective.
Criminal Prosecution is Shortterm and Ineffective.
‣ To Declare Harmless Behavior a Crime is Unconstitutional

‣ Nonviolent Sexual Behavior Removed from Criminal Regulation
‣ Mutually Consenting Sexual Behavior Handled by PEC Consultancy
‣ What is Pedoemotions Consultancy?
‣ Proposal 1/12
2/12 Possible Humans, Not Impossible Citizens

Possible Humans are the Rule.
Impossible Citizens are the Exception from the Rule.
‣ In the Aquarius Age Citizens are Customers, not Subjects to the Nation State
‣ Trusting the Goodness of the Citizen as a Rule for the Federal Government
‣ All Criminal Prosecution Without Primary Evidence is Unconstitutional
‣ Social Policy Making Done with Deliberate Focus Upon the Proactive Citizen
‣ Proposal 2/12
3/12 Public Sanity, not Republic Insanity

Public Sanity is Public Mental Hygiene.
Republic Insanity is Absence of Governmental Hygiene.
‣ Focus upon International, Global and Ecological Concerns,

Not National Defense Paranoia
‣ The Leader Nation Leads by Example,
Not by Doing the Contrary of What it Professes
‣ A Hero is Not a Mercenary Killer, Persecutor, Spy and Terminator,
But a Full Human
‣ Proposal 3/12
4/12 Natural Intimacy, Not Governmental Intimidation

Natural Intimacy is Conducive to Peace.
Governmental Intimidation is Conducive to Civil War.
‣ All Sensual and Sexual Behavior is Prima Facie Part of Natural Behavior

‣ All Intimacy Enjoys Constitutional Protection

‣ Proposal 4/12
5/12 From Protecting Children to Serving Children

From Protecting Children to Serving Children.
Free Choice Relations for Children.
‣ Child Protection Equals Slaveholding and is Unconstitutional

‣ No Child Be taken from their Family on Hearsay and Without Primary Evidence
‣ No Child Be Labeled Sex Offender and Entered on Sex Offender Registries
‣ Children’s Right for Body Pleasure is Protected by the Constitution
‣ No Criminal Punishment for Socially Adequate Behavior
‣ Proposal 5/12
6/12 More Public Education Instead of More Prison Miles

More Public Education Makes for Less Crime.
More Prison Miles Make for More Crime.
‣ A Simple Play of Numbers

‣ Nobody Can Think More in 24 Years than They can Think in 24 Hours
‣ Decades of Prison is a Hidden Death Sentence
‣ A Nation that Practices the Death Penalty is a Dead Republic
‣ Every Penny Spent on Defense and Less on Education Leads to More War
‣ Proposal 6/12
7/12 Free Education Instead of Funded Disinformation

Free Education Serves the Child.
Funded Disinformation Serves State Control Over the Child.
‣ Free Education Begins with Free Media.

Free Media Means Non-Commercial(s) Media
‣ The New Media
‣ The Example Wikipedia
‣ How Free are Free Radios?
‣ Proposal 7/12
8/12 Politically Neutral Science, Not Politically Correct Science

Politically Neutral Science Promotes Truth.

Politically Correct Science Promotes Halftruths.
‣ More than 70% of American Scientists Are Funded by the Military.

They are Not Neutral
‣ Science Requires Funding Also When Not Serving Defense Purposes
‣ Scientific Research Must Obey to Ethical Rules
‣ Scientific Research Should Not Require Peer Review
‣ Proposal 8/12
9/12 Humanism and Realism Instead of Idealism and Ideology

Humanism and Realism is Objective Perception.
Idealism and Ideology is Distorted Perception
‣ We Can Only Evolve from Where we Are, Not from Where We Wish to Be
‣ Realistic Social Policy Making Means to See the Human Positively,
Not Ideologically
‣ Idealism and Ideologies are the Leading Paradigms Since 5000 Years.
Where are We Now?
‣ Being Realistic in a Human World Means to Be Humanistic,
That is, Human-Friendly
‣ Proposal 9/12
10/12 More Pleasure as a Positive Life Function Instead of More

Violence as a Negative Pleasure Function
Promoting Pleasure as a Positive Life Function
Effectively Counters and Reduces Violence.
‣ As Pleasure and Violence are Mutually Exclusive,

Society Must Foster Affectional Pleasure
‣ Social Policy Making Based Upon the Negative Human
Brings Public Hysteria and Chaos
‣ The Human is Positive by Nature.
It Becomes Negative in the Wrong Form of Culture
‣ Social Policies that Foster True Culture are Sensory-Positive
‣ and Build Basic Trust
‣ Proposal 10/12
11/12 Male Affection, Not Homosexual Attraction

Homoerotic Affection Gets Males into Balance.

Homosexual Attractions Gets Males out of Balance.
‣ Proposal 11/12
12/12 Promoting the Sexual Child is Not Pedophilia

Promoting the Cause of the Sexual Child is Not Pedophilia
‣ Proposal 12/12
Bibliography
Notes
NATURAL ORDER
Thesis, Antithesis and Synthesis in Human Evolution

Introduction
The Child and Sanity
The Hairy Issues
Overview
Chapter One
Minoan Civilization
The Egalitarian Society
The Nonviolent Trobrianders
Yin-Yang Balance
Pleasure, the Prime Regulator

‣ Early Love for Pleasure

‣ Lovers and Fuckers
‣ The Perversion of Pleasure into Violence under Patriarchy
‣ Pleasure and Intelligence
‣ Pleasure and Touch
‣ Pleasure and Violence
Child Sexuality and its Detractors
‣ Children and Sex

‣ A Note on Child Trauma
‣ Adolescents and Sex
‣ No Sex Education Needed
‣ Child Sexual Abuse
Pedoemotions and Pedoerotics
‣ Definition
‣ What is the Nature of our Emotions?
‣ What are Pedoemotions?
‣ What is Pedoerotics?
‣ What is Adult-Child Sex Like?
‣ References
Chapter Two
Repression and Denial
Repression and Regression
Repression and Retrogradation
Repression and Projection
Cultural Perversion
Legislative Perversion
Religious Perversion
‣ Calvinism
‣ Puritanism
‣ The Inquisition
Love and Split-Love

The Disintegration of Sexual Paraphilias
‣ Gerontophilia
‣ Pedophilia or Childlove
‣ Boylove or Pederasty

‣ On the Existence of Nepiophilia

‣ Childlove in Literature
‣ References
‣ The Popular Confusion

‣ The Pitfall of Emotional Entanglement
Emotional Abuse
‣ Introduction
‣ The Primary Abuse Etiology
The Oedipal Mold
‣ What means Oedipus Complex?

‣ Is the Oedipus Complex Universal?
‣ Criticism of the Theory
• 1/8
• 2/8
• 3/8
• 4/8
• 5/8
• 6/8
• 7/8
• 8/8
Oedipal Culture
‣ Are Masturbating Children Better Citizens?

‣ The Dogma of the Autoerotic Consumer Child
‣ Intellect Boosting for Sexually Demanding Children
‣ Qualifying Oedipal Castration as Child Abuse?
‣ Rationality vs. Oedipal Mysticism
‣ Oedipal Hero
Oedipal Hero, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/oedipal-hero/
Mysticism and Atheism

‣ Scientific Mysticism
‣ Mystical Thinking vs. Functional Thinking
‣ Mysticism vs. Spirituality
‣ Mysticism, Insanity, Cruelty, Brutality, Perversion and Fascism
Narcissism
‣ What is Narcissism?
‣ How to Identify Narcissism?
‣ Narcissism and Soul
‣ The Origin of Narcissism
Denial of Complexity
‣ The Etiology of Fascism

‣ Complexity and Simplicity
‣ Complexity and Consciousness
‣ Complexity and Child Abuse
‣ The Denial of Erotic Complexity
‣ The Denial of Children’s Erotic Complexity
The Plague of Sadism
‣ The Etiology of Sadism

‣ The Abuse Pattern
‣ Sadism and Moralism
Conspiracy Thinking vs. Critical Thinking
‣ Generalities
‣ Dangers of Conspiracy Thinking
‣ The Biggest Secret
• Pedophiles, Pedophilia
• The Reptile Theory
• The World is Being Dominated by Five Families
• Blaming People or Institutions
• Anti-Semitism
• Secret Societies
Youth Fascism
‣ First Example
‣ Second Example
‣ Third Example

Chapter Three
The Eight Dynamic Patterns of Living
‣ General
‣ The Eight Patterns
• The Autonomy Pattern
• The Ecstasy Pattern
• The Energy Pattern
• The Language Pattern
• The Love Pattern
• The Pleasure Pattern
• The Self-Regulation Pattern
• The Touch Pattern
The Holistic Science Paradigm and Worldview
‣ A Matter of Terminological Correctness

‣ Ancient Wisdom Traditions
‣ Goethe’s Color Theory

‣ Science and Energy
‣ Science and Flow
‣ Science and Intent
‣ Science and Intuition
‣ Science and Knowledge
‣ Science and Pattern
‣ Science and Perception
‣ Science and Philosophy
‣ Science and Truth
‣ Science and Vibration
The True Religio
‣ Generalities
‣ The Inner Selves
‣ Inner Child
‣ Inner Adult
‣ Inner Parent
‣ Inner Dialogue

‣ Multidimensionality of the Psyche

‣ Function of the Ego
Toward a Science of Life
‣ Emotional Flow
‣ The Nature of Emotions
‣ Emotional Awareness
‣ Emotional Balance
‣ Emotional Intelligence
‣ The Life Force
‣ The Emonics Terminology
• Akashic Records
• Aura
• E and E-Force
• Emonic and Demonic
• Emonic Charge
• Emonic Awareness or Emotional Awareness
• Emonic Current, Emonic Flow or Emotional Flow
• Emonic Integrity
• Emonic Setup
• Emonic Vibration
• Corroboration of Emonics
• Emonics and Sexual Paraphilias
• Emonics and Emosexuality
• Emonic Dysfunctions
Primary Power and Live Your Love
‣ Primary Power, Soul Power, Self-Power

‣ Live Your Love
Permissive Education
‣ Introduction
‣ The Failure of Moralistic Education
‣ Raising Humane Humans
Postface
Bibliography

Notes
NORMATIVE PSYCHOANALYSIS

Chapter One
Introduction
Closeness vs. Clinging
What is Emotional Entanglement?
Emotional Abuse
‣ Emotional Entanglement Taken Serious

‣ The Primary Abuse Etiology
Chapter Two
What Means Oedipus Complex?
Is the Oedipus Complex Universal?
Criticism of the Theory
‣ 1/8 Restricted Validity

‣ 2/8 Cultural Conditioning toward Homosexuality
‣ 3/8 Distorted Psychosexual Base Structure
‣ 4/8 Mechanistic View of Sexuality
‣ 5/8 Nature Fosters Copulation, Not Masturbation
‣ 6/8 The ‘Oedipal Family’ Brings Perversion, Not Sanity
‣ 7/8 The Oedipal Theory is Pseudo-Science
‣ 8/8 Oedipal Reality means Cultural Slavery for Children
Oedipal Culture
‣ Castration or Permissiveness?
‣ Are Masturbating Children Better Citizens?

‣ The Dogma of the Autoerotic Consumer Child

‣ Intellect Boosting for Sexually Demanding Children
‣ Qualifying Oedipal Castration as Child Abuse?
‣ Rationality vs. Oedipal Mysticism
‣ Oedipal Hero
Chapter Three
Introduction
‣ Regression and Repression

‣ Trained to Be a Dummy Partner
‣ Trained to Be a Dummy Consumer
‣ Clone Your Parents
‣ Fake Heterosexuality vs. Manifest Heterosexuality
‣ The Logic of ‘Oedipal’ Rape
‣ Stuck in the Oedipal Trap
‣ Rage-Rape Rap
‣ Love vs. Depression
‣ The Power of Love
The Magic Spells
‣ Be Ideal!
‣ Be Small and Helpless!
‣ Ignore Who You Are!
The Co-Dependent Bondage

The Problem of Lacking Boundaries
Love is Not Bondage
The Healing Power of Soul Power
Healing Co-Dependence
The Illusion of Collective Fusion

Chapter Four
Introduction
The Complete Oedipus Story
A Teaching Tale?
The Oedipal Hero
Narcissus and Oedipus
The Postmodern Mix
Summary
Bibliography
Notes
SOVEREIGN IMMUNITY LITIGATION IN

THE UNITED STATES AND CANADA
A Lawyer’s Manual on Evidence and Burden of Proof

for Every Phase of the Trial
Acknowledgments
‘Thanks to my Mentors’
Preface
‘The Complexity of the Burden of Proof Issue’
A Novelty Topic
Seven Immunity Statutes
Methodology
Terminology

Introduction
‘Restrictive Immunity and Burden of Proof’
Chapter One
‘The Law of Evidence and the Burden of Proof’
Introduction
Terminology
‣ Jurisdiction and Competence

‣ Statute and Law
‣ Fact
‣ Burden of Proof
‣ Introduction
‣ Incidence
‣ Incidence
Chapter Two
‘The Foreign Sovereign Immunities Act of 1976 (United States)’
Introduction
Importance of the Act
Construction of the Act
The House Report
‣ The Burden of Proof

‣ Corrective Case Law
‣ Evaluation
Procedural Questions

‣ Subject Matter Jurisdiction

‣ Personal Jurisdiction
• Minimal Contacts
• Service of Process
• Default Judgment
‣ Foreign State and Agency or Instrumentality of a Foreign State
• Formal Requirements Regarding the Affidavit
‣ Conclusion
The Burden of Proof for Jurisdictional Immunity
‣ Rule-and-Exception Construction
‣ The House Report Evidence Rule
The Exceptions to Sovereign Immunity

• General Considerations and Burden of Proof
• Arbitration Clauses
• International Treaties
• Conclusion
‣ The Commercial Activity Exception
• Clause 1
• Clause 2
• Clause 3
‣ The Expropriation in Violation of International Law Exception
• Expropriation in Violation of International Law
• The Minimal Contacts Requirements
• Conclusion
‣ The Noncommercial Tort Exception
• Minimal Contacts or Nexus
• Causality
• Scope of Employment
• Exception
‣ Conclusion
The Core Areas of Sovereign Immunity
‣ Overview
‣ Foreign Affairs

‣ Interior Affairs
• Police Actions
• Actions for the Protection of Natural Resources
• The Price Fixing Procedure
‣ Conclusion
‣ Types of Execution Measures

‣ The Allocation of the Burden of Proof
The Exceptions from Immunity from Execution

‣ Usibus Destinata
‣ Conclusion
Conclusion

Chapter Three
‘The State Immunity Act 1982 (Canada)’
Legislative History
Construction of the STIA 1982
Conclusion

General Conclusion
General Conclusion
‣ The Burden of Proof for Immunity from Jurisdiction

‣ The Burden of Proof for Immunity from Execution
‣ The Means of Proof
Summery Thesis
Postface
Legal Materials
Abbreviations
Bibliography
Statutes
FSIA 1976 (United States)
STIA 1972 (Canada)
Table of Precedents
Notes
THE RESTRICTION OF NATIONAL SOVEREIGNTY
From the Early Peace Plans to a World Government

Introduction
‘What is National Sovereignty?’
What is Sovereignty?
A Modern Definition
Overview

Chapter One
‘The Rise of National Sovereignty’
The Necessity to Restrict National Sovereignty

Sovereignty Going Global?
The Empowered Citizen
‣ The Citizen Redefined

‣ The World Model Revisited
‣ Economolitics
‣ Growing Child Power
‣ A Changing Social Framework
‣ The Rights of Ethnic, Social and Sexual Minorities
Chapter Two
‘The United States of Europe, Utopia or Future Reality’
Introduction
The Early Plans for Eternal Peace
Abbé de Saint-Pierre
Jean-Jacques Rousseau
Immanuel Kant
Saint-Simon
Coudenhove-Kalergi
Integration vs. Constitution
‣ The Integrational Model

‣ The Constitutional Model
A European Constitution?
Chapter Three
‘The Restriction of National Sovereignty’
Introduction
State Trading and Sovereignty
The Signal Function of Restricted Sovereignty

Bibliography
Notes
THE SCIENCE OF SHAMANISM

Introduction
‘What is Shamanism?’

Overview
Chapter One
‘What is Not Shamanism?’
Shamanism and Animism

Shamanism and Paganism
Shamanism and Parapsychology, Humanism, Theosophy
‣ Shamanism and Humanism

‣ Shamanism and Parapsychology
‣ Shamanism and Theosophy
Shamanism and Taoism

Shamanism and Zen
Shamanism’s Model Function
Chapter Two
‘The Warrior Scientist’

The Shaman’s Roles

My Shamanic Quest
‣ Prophetic Dreams and Spirit Visions

‣ The Turning Point
‣ Psychopomping Baginda
‣ Dreams Regarding Mother’s Death
‣ The Sabdono Connection
‣ Renata
‣ Black Magic on Lombok Island
‣ Sujanto’s Psychic Readings
• Session One
• Session Two
• Session Three
• Session Four
‣ Psychopomping Mother
Chapter Three
‘The Shamanic Method’
Common Assumptions
The Detractors of Shamanism
‣ The Age of Enlightenment

‣ Cartesian Science
‣ Reductionism
‣ Catholicism
The Shamanic Revival
‣ Sigmund Freud
‣ Bronislaw Malinowski and Margaret Mead
‣ Carl-Gustav Jung
‣ The Grand Opening
The Shamanic Method

Science and Ecstasy


Chapter Four
‘Shamanism and the Use of Entheogens’
Introduction
What is Ayahuasca?
Hypothesis

‣ Summary

Literature Review
Chapter Five
‘A Science of Pattern’
Introduction
‣ 1) Autonomy
‣ 2) Ecstasy

‣ 3) Energy
‣ 4) Language
‣ 5) Love
‣ 6) Pleasure
‣ 7) Self-Regulation
‣ 8) Touch

The Ecstasy Pattern
The Energy Pattern
The Love Pattern
‣ Culture and Pleasure

‣ Pleasure-Denial and Violence
‣ Compulsory Sex Morality
‣ Anthropological Evidence
‣ Love Osmosis
‣ Love vs. Morality
‣ Rebuilding Trust

The Touch Pattern
Chapter Six
‘The Matriarchal Science’
Introduction
The Lunar Bull
Historical Turn
The Murder Culture
Bull and Serpent

Chapter Seven
‘A Scientific-Shamanic Approach to Religion’
Introduction
The Unique Self
The Secret and the Real
Body and Soul
Desire and Morality
Approaching the Divine?
Chapter Eight
The Integrative Function of Shamanism and Channeling
Introduction
On Consciousness
On Love
On Power
On Science
On Emotions
On Peace
Bibliography
Notes

THE DEEPER YIELDING
Commentaries on Loving
Preface
‘Love for Life’
Introduction
‘What is Science?’
Book One
‘The Deeper Yielding’
§01. A Quest for Truth

§02. The History of Childlove
§03. The Silent Software
§04. Reactions to Childlove
‣ A) Positively indifferent
‣ B) Negatively indifferent
‣ C) Positively subjective
‣ D) Negatively subjective
‣ E) Moralistic, judgmental, projective, defensive, pseudo-objective,
negative, generalizing
‣ F) Positively affirmative, subjective, conscious
§05. The Abuse-Centered Culture

§06. Sex Offender
§07. The Fruits of Activism
§08. The Hidden Swine
§09. The Institutionalized Victim
§10. Mainstream Paranoia
§11. Mental Pornography
§12. Street Monster

Book Two
‘The Deeper Meaning’
§01. The Goddess Within

§02. Childlove and Direct Perception
§03. Reasons for Childlove
§04. Double Lives
§05. Aesthetic Value of Childlove
§06. Affectionate and Sadistic Childlove
§07. Perversion and Fear
§08. Bisexual Childlove
§09. The Etiology of Boylove
§10. Honesty in Boylove
§11. The Etiology of Girllove
§12. Humility in Girllove
Book Three
‘The Deeper Understanding’
§01. The Intrinsic Quality of Childlove

§02. Childlove Pleasures
§03. Childlove and the Internet
§04. Child Mating Games
§05. Cross-Cultural Reflections
§06. Childlove and Incest
§07. The Incest Trap
§08. Emotional Incest
§09. Coping with Childlove?
§10. The Little Man Rule
§11. Take a Gun?
§12. About Homosexuality
Bibliography

THE LIFE AUTHORING MANUAL
An Integrated Approach to Personal Growth

Introduction
‘A Comprehensive Technique’
Story Writing
Creative Prayer
Voice Dialogue and Spontaneous Art
Chapter One
‘Author Your Life’
The Technique
The Personal Vision Statement (PVS)
‣ Global Vision
‣ Creative Realization
‣ Relations and Intimacy
‣ Fame and Merits
Your Global Vision

Creative Realization
Vision and Time
Relations and Intimacy
Fame and Merits
Revising Your Vision
Making a Wish List
Setting Your Goals
Points to Ponder

Chapter Two
‘Creative Prayer’
Introduction
What is Prayer?
Learn the Technique
Practice Creative Prayer
Activate Self-Healing
Build Self-Confidence
Create Inner Peace
Creative Prayer, Audio Book, 2010
http://ipublica.com/audio/en/selfhelp/creative-prayer/
Chapter Three
‘The Star Script’
Introduction
The Star Script
‣ Character and Talents

‣ Life Lessons
‣ Karmic Challenges
‣ Inner Maps
‣ The Intuitive Way
Your Life’s Mission

Your Child’s Vision
Your Moon Nodes
Your Soul’s Desire
Realizing Your Strong Points
‣ Character and Talents

‣ Life Lessons
‣ Karma Lessons
Points to Ponder

The Star Script, Audio Book, 2010
http://ipublica.com/audio/en/selfhelp/the-star-script/
Chapter Four
‘Healing Addiction’
A Common Etiology
Dealing with Addiction
‣ Why was I never addicted?

‣ Healing Addiction
Mind
Body
Emotions
Spirit
Dealing with Sadism
The Drug Trap, Audio Book, 2010
http://ipublica.com/audio/en/selfhelp/the-drug-trap/
‣ 1) Flow
‣ 2) Intelligence
‣ 3) Duality
‣ 4) Interactivity
‣ 5) Equilibrium
Dealing with Abuse

Acceptance
Realizing Your Love
Facing Your Now
Making a Value Decision
Taking Action
Affirming Your Identity

Chapter Five
‘Building Your Inner Team’
Preface
Introduction
Prelude-Maternity
Who is Who Guide
Personal Diary
Creativity Central
Workbook
‣ Inner Child Recovery

‣ Inner Child Healing
Art Guide
Child Play, Audio Book, 2010
http://ipublica.com/audio/en/selfhelp/child-play/
Bibliography
Notes

THE SCIENCE OF ORGONOMY
A Study on Wilhelm Reich

Introduction
‘Queers and Quacks?’
Acknowledgments
Real Scientists
The Promethean Role of the Scientist
A Pioneer of Holistic Science
Overview
Chapter One
‘The Genius of Wilhelm Reich’
From the Hero to the Human

The Genius Defined by His Work
A Scientific Genius
Chapter Two
‘Reich’s Greatest Discoveries’
The Nature of Orgone

The Einstein Affair
Reich’s Pioneering Work
‣ References
‣ Essential Discoveries
‣ Defamed Yet Corroborated
‣ A Scientific Genius
‣ The Root Cause of Violence
‣ Advocacy for Child Sexual Rights

Implications
Reich’s Greatest Discoveries, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/reichs-greatest-discoveries/
Chapter Three
‘Orgonomy and Schizophrenia’
Introduction
The Energy Code
The Schizophrenic Split
Orgonomy and Schizophrenia, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/orgonomy-and-schizophrenia/
Annex
‘Wilhelm Reich und Orgonomie’
Danksagungen
Einleitung
Zur Natur der Orgonenergie
Reichs Pionierarbeit
Reichs Wichtigste Entdeckungen
Reichs Faschismusforschung
Nachwort
Wilhelm Reich und Orgonomie, Audio Buch, 2010
http://ipublica.com/audio/en/consciousness/oedipal-hero/

Bibliography
Notes
THE SCIENCE OF SHAMANISM

Introduction
‘What is Shamanism?’

Overview
Chapter One
‘What is Not Shamanism?’
Shamanism and Animism

Shamanism and Paganism
Shamanism and Parapsychology, Humanism, Theosophy
‣ Shamanism and Humanism

‣ Shamanism and Parapsychology
‣ Shamanism and Theosophy
Shamanism and Taoism

Shamanism and Zen
Shamanism’s Model Function
Chapter Two
‘The Warrior Scientist’

The Shaman’s Roles

My Shamanic Quest
‣ Prophetic Dreams and Spirit Visions

‣ The Turning Point
‣ Psychopomping Baginda
‣ Dreams Regarding Mother’s Death
‣ The Sabdono Connection
‣ Renata
‣ Black Magic on Lombok Island
‣ Sujanto’s Psychic Readings
• Session One
• Session Two
• Session Three
• Session Four
‣ Psychopomping Mother
Chapter Three
‘The Shamanic Method’
Common Assumptions
The Detractors of Shamanism
‣ The Age of Enlightenment

‣ Cartesian Science
‣ Reductionism
‣ Catholicism
The Shamanic Revival
‣ Sigmund Freud
‣ Bronislaw Malinowski and Margaret Mead
‣ Carl-Gustav Jung
‣ The Grand Opening
The Shamanic Method

Science and Ecstasy


Chapter Four
‘Shamanism and the Use of Entheogens’
Introduction
What is Ayahuasca?
Hypothesis

‣ Summary

Literature Review
Chapter Five
‘A Science of Pattern’
Introduction
‣ 1) Autonomy

‣ 2) Ecstasy
‣ 3) Energy
‣ 4) Language
‣ 5) Love
‣ 6) Pleasure
‣ 7) Self-Regulation
‣ 8) Touch

The Ecstasy Pattern
The Energy Pattern
The Love Pattern
‣ Culture and Pleasure

‣ Pleasure-Denial and Violence
‣ Compulsory Sex Morality
‣ Anthropological Evidence
‣ Love Osmosis
‣ Love vs. Morality
‣ Rebuilding Trust

The Touch Pattern
Chapter Six
‘The Matriarchal Science’
Introduction
The Lunar Bull
Historical Turn
The Murder Culture
Bull and Serpent

Chapter Seven
‘A Scientific-Shamanic Approach to Religion’
Introduction
The Unique Self
The Secret and the Real
Body and Soul
Desire and Morality
Approaching the Divine?
Le jardin infâme, Livre Audio, 2010
http://ipublica.com/audio//fr/le-jardin-infame/
Chapter Eight
The Integrative Function of Shamanism and Channeling
Introduction
On Consciousness
On Love
On Power
On Science
On Emotions
On Peace
http://ipublica.com/audio/en/consciousness/notes-on-consciousness/

Bibliography
Notes

I have always said that it is dangerous to transform a child into
a huge brain who has the verbal genius of a parrot. This intel-
ligence is purely digestive because in school, only oral and
anal capacities are being asked for.
– Françoise Dolto, Séminaire de Psychanalyse d’Enfants, Tome 1,
(1982), p. 88 (Translation mine).
NOTES
Annotations
Notes | 431
1 Title of a movie by the German humorist, author and filmmaker Loriot.

2 Françoise Dolto, Psychanalyse et Pédiatrie (1971), p. 88. (Translation mine).
3 Id., pp. 88-89. (Translation mine).
4Stevi Jackson, Childhood and Sexuality (1982) and Alayne Yates, Sex Without
Shame (1978).
5 I have oversimplified the age groups here for easier understanding; in
reality the border line between the phases is not that clear-cut. Most psy-
choanalysts, for example, let the oral phase end with the age of 18 months
of the infant, and put this also as the ideal end of the primary symbiosis
with the mother. In addition, it has to be seen that children are not
automatons and do not follow those schemes on the letter, which is espe-
cially true for highly gifted children. It is known, to give an example out of
context, that the late pianist Arthur Rubinstein did not speak before the
age of three, but he spoke at once several languages.
6 See, for example, Bronislaw Malinowski, The Sexual Life of Savages in North
West Melanesia (1929) and Sex and Repression in Savage Society (1927/1985),
Margaret Mead, Sex and Temperament in Three Primitive Societies (1935), Su-
sanne Cho, Kindheit und Sexualität im Wandel der Kulturgeschichte (1983), Larry
L. & Joan M. Constantine, Treasures of the Island: Children in Alternative Life-
styles (1976) and Where Are the Kids? (1977), V. Elwin, The Muria and their
Ghotul (1947), Richard L. Currier, Juvenile Sexuality in Global Perspective, in :
Children & Sex, New Findings, New Perspectives (1981), pp. 9 ff.
7 Françoise Dolto, Psychanalyse et Pédiatrie (1971), p. 63 (Translation mine).
8 Id., p. 66 (Translation mine).
10 Quoted from memory (Translation mine).
11 Id., p. 74.
14 Id., pp. 88-89 (Translation mine).


17 James W. Prescott, Body Pleasure and the Origins of Violence (1975) and Dep-
rivation of Physical Affection as a Primary Process in the Development of Physical
Violence, A Comparative and Cross-Cultural Perspective, in: David G. Gil, ed.,
Child Abuse and Violence (1979), pp. 77, 78.
18See Pierre F. Walter, The Idiot Guide to Sanity, Awareness Guide (2010),
Chapter Three and Oedipal Hero, Audio Book (2010).
19More on Emonics is to be found in Pierre F. Walter, The Idiot Guide to
Emotions (2010) and in Energy Science and Vibrational Healing (2010).
20 Wilhelm Reich, Ether, God and Devil (1949/1972).
21 Gilles Deleuze, Felix Guattari, L’Anti-Oedipe: Capitalisme et Schizophrénie
(1973).
22 Id., p. 8.
23 Id., p. 63.
24 Id., p. 65.
25More about Soul Power and Soul Values in my Idiot Guide to Soul Power,
Awareness Guide (2010).
26 See Ramana Maharshi, The Essential Teachings of Ramana Maharshi (2002).
27 See J. Krishnamurti, Education and the Significance of Life (1978).
28 See Alice Miller, Hidden Cruelty in Child-Rearing and the Roots of Violence
(1983), Thou Shalt Not Be Aware (1998) and The Political Consequences of Child
Abuse (1998).
29 See, for example, Lloyd DeMause, The History of Childhood (1974).
30 See, for example, Joel Covitz, Emotional Child Abuse (1986).

Notes | 433
31 The United Nations Convention Against Torture and Other Cruel, Inhuman or
Degrading Treatment or Punishment is an international human rights instru-
ment, under the purview of the United Nations, that aims to prevent tor-
ture around the world. The Convention requires states to take effective
measures to prevent torture within their borders, and forbids states to re-
turn people to their home country if there is reason to believe they will be
tortured. The text of the Convention was adopted by the United Nations
General Assembly on 10th of December 1984 and, following ratification by
the 20th state party, it came into force on 26th of June 1987. 26th of June is
now recognized as the International Day in Support of Torture Victims, in honor
of the Convention. As of June 2008, 145 nations are parties to the treaty,
and another nine have signed but not ratified it.
http://www.hrweb.org/legal/cat.html
32 See Milton H. Erickson, Complete Works (2001) and Sidney Rosen, My

Voice Will Go With You (1991).
33 See Pierre F. Walter, Natural Order (2010).
34 Id.
35See the important study of Jean Liedloff, The Continuum Concept (1977/
1986) that was written in that same era of the 1970s, and that clearly
marks the turning point in that it shows with much anthropological evi-
dence that Western culture was clearly steering into an abyss with their
modern touch-denying childrearing paradigm.
36 See John P. Alston & Francis Tucker, The Myth of Sexual Permissiveness
(1973).
37 See for example, Dr. Spock’s Baby and Childcare (2004).
38 Liz Greene and Juliet Sharman-Burke, The Mythic Journey (2000), p. 58.
39 See Françoise Dolto, Séminaire de psychanalyse d’enfants, Tome 2 (1985).
40 Françoise Dolto, La Cause des Enfants (1985), p. 29 (Translation mine).
41See, for example, Riane Eisler, Sacred Pleasure (1996), with further refer-
ences.
42 Liz Greene and Juliet Sharman-Burke, The Mythic Journey (2000), p. 124.

43 It has to be noted that there is no one-type singular clear-cut definition

of the personality of ‘The Pedophile’; there are only pedophiles, and each
has a different psychic setup, as every heterosexual or homosexual. It is one
of the most sordid polemic bursts of the mass media to suggest there was
something like a one-dimensional definition of The Pedophile as a distinct
character type. This kind of polemics leads straight to euthanasia, and that
is why it should be prohibited by law in a democracy. Such kind of jour-
nalism is as much a form of terrorism as throwing bombs on innocents.
44 Thomas Moore, Care of the Soul (1994), p. 62.
45 Id.
46 Id., pp. 58-59.
47 Françoise Dolto, La Cause des Enfants (1985), pp. 29-30 (Translation
mine).
48 See, for example, Jeffrey Satinover, Homosexuality and the Politics of Truth
(1996).
49 See, for example, Florence Rush, The Best Kept Secret: Sexual Abuse of Chil-
dren (1980).

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PIERRE F.

Contact Information Pierre F. Walter

About Pierre F. Walter

Pierre F. Walter is an author, interna-

and only professional to correctly understand my activism for

the cause of the child, without malevolently confusing it and

messing it up with the cause of pedophilia

Closeness vs. Clinging 20

Was is Emotional Entanglement? 23

Emotional Entanglement Taken Serious

The Primary Abuse Etiology

What Means Oedipus Complex? 34

Is the Oedipus Complex Universal? 36

Criticism of the Theory 40

2/8 Cultural Conditioning toward Homosexuality

3/8 A Distorted Psychosexual Base Structure

4/8 A Mechanistic View of Sexuality

5/8 Nature Fosters Copulation, Not Masturbation

6/8 The ‘Oedipal Family’ Brings Perversion, not Sanity

Copyright © 2010 Pierre F. Walter. All rights reserved.

7/8 The Oedipal Theory is Pseudo-Science

8/8 Oedipal Reality means Cultural Slavery for Children

Are Masturbating Children Better Citizens?

The Dogma of the Autoerotic Consumer Child

Intellect Boosting for Sexually Demanding Children

Qualifying Oedipal Castration as Child Abuse?

Rationality vs. Oedipal Mysticism

Trained to Be a Dummy Partner

Trained to Be a Dummy Consumer

Clone Your Parents

Fake Heterosexuality vs. Manifest Heterosexuality

The Logic of ‘Oedipal’ Rape

Stuck in the Oedipal Trap

Love vs. Depression

The Power of Love

The Magic Spells 78

Published by Sirius-C Media Galaxy LLC, 2010

Be Small and Helpless!

Ignore Who You Are!

The Co-Dependent Bondage 89

A Problem of Lacking Boundaries 91

Love is not Bondage 94

The Healing Power of Soul Power 95

Healing Co-Dependence 108

The Illusion of Collective Fusion 116

CHAPTER FOUR 127

The Complete Oedipus Story 140

A Teaching Tale? 146

The Oedipal Hero 154

Narcissus and Oedipus 165

The Postmodern Mix 172

RESEARCH FAQ 190

Q-01. Do you endorse or defend child abuse?

Q-02. What is your motivation for researching about sexual abuse?

Q-03. What is your solution?

Copyright © 2010 Pierre F. Walter. All rights reserved.

Q-04. What do you think about political solutions?

Q-05. Why do some people feel uncomfortable about child sexuality?

Q-06. Why do adult-child sexual interactions have to be socially coded?

Q-07. Is your sociopolitical agenda diﬀerent from that of pedophile groups?