‘RAPED BY CARL JUNG, THEN MURDERED BY THE NAZIS’

Phyllis Chesler writes:

Jung had a “thing” for Jewish girls. In 1910, Spielrein writes in her diary that “he [Jung] would love a black-complexioned Jewish girl,” and that as much as he wished to remain “close to his religion and culture,” he desired “liberation from his paternal responsibilities in an unbelieving Jewess.”

As Spielrein suspected and as Jung admitted to Freud, “The Jewess [has] popped up in another form, in the shape of my patient [Spielrein].” According to Sells, Jung had had a previous relationship with another Jewish woman. Spielrein intuited that she may be Jung’s “psycho-sexual replacement.”

Taking his eroticized anti-Semitism to a whole new level, Jung confronts Spielrein about why the Jews are marginalized: “… (the Jew) is the murderer of his own prophets, even of his Messiah.”

Here’s how Spielrein responds: “… You accuse us Jews, along with Freud, of viewing our deepest spiritual life as infantile wish fulfillment. To this, I must reply that there is hardly a nation so inclined to see mysticism and the promise of fate (faith?) in the world as the Jewish people.”

Freud relayed to Spielrein: “We are and remain Jews. The others will only exploit us and will never understand or appreciate us.”

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Worn Down

I notice that many people with a poverty consciousness recoil from a prosperous job in favor of a lower-paying job because they believe the lower-paying job will be easier. The higher-paying job, they fear, will wear them down.

I think much of the time this is self-defeating. If you track your time, plan your time, and have the courage to live by your commitments, you’re not usually going to get worn down. Instead, you’ll feel energized by living out your vision. Plenty of people earn tons of money and look after their families and enjoy a prosperous life. How do they do it? They track their time, plan their time, and live according to their values.

Generally speaking, people in lower-paying jobs, I suspect, are treated with less respect by their employers than those in higher-paying jobs. We all tend to treat high-earners with more respect than low-earners.

* Bullying at work. I notice that about half the employees I know well feel that they are bullied at work. I suspect that this perception inevitably feeds back to unhappy childhoods. I don’t encounter happy people who feel they are bullied at work. Instead, everyone I know well who is bullied at work, is chronically depressed and has the same sort of problems with family and community. It seems like they are replicating unhelpful patterns from childhood and blaming them on their work place.

I think we all exert a force field and have a profound influence on how people treat us.

Also, I’ve never known anyone who’s filed a complaint at work who’s benefited by so doing. In most cases I know, this act leads to increased unhappiness and often termination of employment.

I have a history of idealizing and devaluing people (common trait of narcissists). I put certain people on a pedestal, and then resent what I’ve done and so I go out of my way to cut them down and consequently blow up the most important relationships in my life.

L. writes:

I know where you’re coming from. You sound like someone with insecurity issues. The whole Jewish thing seems to have appealed to you because of how highly accomplished they are on average and apparently you felt attracted to the idea of becoming like them, of being one of them. (I don’t buy FOR ONE SECOND that you ever really bought into their pseudo-theological mumble-jumble, by the way, and I’ve told u that before).

In my particular case, when I seriously considered converting to Orthodox Judaism in my twenties (gosh, I cringe just to think of that nowadays ?), I was absolutely aware of how powerful and successful those people were, but what animated me then was my search for a firmer identity than that which the generic, kosher, Christian, gentile, cuckservatism that I subscribed to back then could offer me. Like, I looked at modern England, Italy and France (some 700 years of history each), I looked at modern Germany (200 years of history only), I looked at Christianity (2000 of history) and when I compared them to Judaism I thought I saw a kind of identity much, much more solid and legitimate and real than them all.

But then I realised after some time that all the Jewish professors at the Hebrew department where I was taking courses at the university didn’t really give two shits to the religious dimension of Judaism. They all strongly identified as Zionist Jews but they were all secular and they seemed to be all leftwing. I though “what the fuck? How is this possible? I thought this was a religion but there seems to be something else at play here.”

Nowadays I identify as an Agnostic, pro-White non-white man. That’s who I am. If there’s indeed a transcendental reality out there, whatever its nature may be, it’s definitely not accurately described by any man-made religions and much less by the Semitic doctrines.

But anyways, if you still have all these emotional issues after all these years of having converted to Judaism, then maybe it didn’t really work out for you after all, if you still feel this kind of void in yourself.

I myself find great consolation and peace of mind in the astonishing European cultural and artistic accomplishments, specially literature. Shakespeare, Dante, Marcel Proust and Tolstoy (these particular 4 authors) are to me what the Torah seems to be to you.

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Reason is a Whore

Richard Spencer was on a podcast recently with James Allsup and Nick Fuentes.

Richard Spencer joins the panel to talk about the news of the week and the state of the alt-right, as well as Depeche Mode. The first hour focuses on the attack in Manhattan and how we should respond to it, Stefan Molyneux DEFOOing “the time for arguments,” the insane ad being run against Ed Gillespie, and why the alt-lite’s position is ultimately untenable and based around accepting the left’s paradigms.

Hour 2 begins with a look at South Africa, reflects on compassionate colonialism, and takes a look at how to solve the problems in Africa. Then, the guys talk about Charlottesville 3 months later, and have a much-needed conversation on the status and future of the alt-right.

Nick: “As Stefan Molyneux has famously said, the time for arguments may be over.”

“You hear some of these fellow whites, the vitriol against whites, these people have to be locked away. The William F. Buckley Forum isn’t going to cut it anymore.”

James: “Jeffrey Lord-Martin Luther King conservatism isn’t going to cut it anymore.”

Richard: “There was never a time for arguments. To say that we could at one time argue about something is to put those cart before the horse. Reason is a tool we use to justify what we want — emotionally, racially, spiritually. Reason is a means to an end. The idea that should dive into reason and surround ourselves with rationality and end up with what Molyneux calls universally preferable behavior is wrong. Existence is what matters. Life is what matters. Reason is a tool for us to legitimize our quest for life, our will to power.

“If you ever start falling into an argument that is going to reduce our ability to live, our power, our life, then you need to rethink reason.”

“When adopted pure rationality and he just pushed liberalism to its outermost limits, he fell into all of these horrible, life-denying positions. This is a man who was running a cult for divorcing your parents. If my daughter was not rational enough, you’ve got to go. I wish you could have pursued universally preferable behavior. Who does that? Only insane people do this. Because he is big-brained, he pursued logic to its end and you see where it leads you.”

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The True Meaning Of Daylight Saving Time

Lewis Fein posts: “I turned the clock back to when Luke Ford wasn’t Jewish.”

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RAHOWA

According to the ADL: “RAHOWA is an acronym for “Racial Holy War,” a term created by the Creativity Movement, a white supremacist pseudo-religion, as a rallying cry for the white supremacist cause. Over the years, its usage spread beyond Creativity Movement members into the broader white supremacist movement.”

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SNL Tackles Harvey Weinstein

Comments at Steve Sailer:

* The subtext of a lot of Seinfeld was a particular kind of Jewish guilt at the hedonistic and meaningless life Jews could now live in America thanks to material success. Occasionally, it would become more explicit- at one point Jerry says to George, “Are we still going to be doing this when we’re 60?” and George (supposedly not Jewish in the show, but come on…) says “when we’re 60? We should be having dinner with our sons!”

Something about the “having dinner” in that sentence just struck me as a particularly Jewish aspiration.

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Chayei Sarah (Gen. 23:1-25:18)

This week’s Torah portion covers the death and burial of the matriarch Sarah. Watch.

Listen here.

Issue 1: The “It’s okay to be white” campaign.

Issue 2: Abraham’s purchase of a burial plot for Sarah shows the way forward for minorities in their dealings with the majority. Offered her plot as a gift, Abraham insists upon paying the full price. It’s best for minorities to not take welfare from the majority because when they do, that breeds resentment and negative repercussions down the road.

Issue 3: From a Jewish perspective, the only child of Abraham that matters is Isaac. Abraham had many children but only one mattered. The others were sent away. If Abraham hadn’t done this, Isaac would not have special, and you may well not have a Jewish people today. To protect your own people, you often have to send others away and bar them from returning.

Issue 4: This parasha tells you what to look for in a wife. Gen. 24:16 “The girl extremely good-looking, a virgin, and no man had known her intimately.” Rashi comments: “Since gentile girls preserved their hymens, yet were more promiscuous with other parts, the Torah testifies that Rivkah was completely free of immoral conduct.”

Which peoples are proud when their daughters act like whores? I can’t think of any.

Issue 5: This week’s haftorah comes from Kings 1: “1 When King David was very old, he could not keep warm even when they put covers over him. 2 So his attendants said to him, “Let us look for a young virgin to serve the king and take care of him. She can lie beside him so that our lord the king may keep warm.”

3 Then they searched throughout Israel for a beautiful young woman and found Abishag, a Shunammite, and brought her to the king. 4 The woman was very beautiful; she took care of the king and waited on him, but the king had no sexual relations with her.”

Issue 6: Richard Spencer appears on this October 28, 2017 podcast.

Eighty nine minutes in, a host says: “I want to give you a chance to clear the air. I notice that a fair amount of people criticize you for being weak on the JQ. I’ve heard you describe ideologues you don’t like as having a Jewish hearth. I’ve heard you talk in depth about the extent of Jewish influence and I’ve heard you juxtapose Jewish philosophy with that of our people. What do you have to say to your critics? Is there something about your style that people don’t get?”

Richard: “It’s a question of style. And also it’s a strategic choice. There are people who I consider friends and colleagues such as Andrew Joyce, I’m working on his manuscript which is a book on the Jewish Question [Talmud and Taboo], and Kevin MacDonald, who’s spoken at the last four NPI conferences… They’ve done an amazing job deconstructing the Jewish mind and seriously considering the Jewish Question. It is probably my role to focus on other areas and to look at ourselves and to remind us that Jews do have power because we allow them to. They aren’t just this outside entity, like Israel that controls American foreign policy, but they’re in our heads. They’ve been able to inform how we understand ourselves and how we understand the world.”

“That’s kinda a meme from 2016 that I’m pro-Jewish or want to avoid this question. I don’t know how anyone can say that now. I’ll never live down [his joke that homosexuals are the last stand of implicit white identity]… That is obviously a serious misunderstanding of how I see the world and what I believe.”

Host: “I’ve been asked many times — what is it with you and the Jews. I say, you misunderstand the fundamental point of my opposition. These things that I see as damaging and degenerative to my society just happen to coincide with the Jews. Is it a Jewish thing? I don’t know. I’m railing against things that I see as destructive in my society. I can’t help but notice. But is it motivated by the Jews? No. They’re a symptom of the larger problem that needs to be addressed.”

Richard: “I agree with that to a large extent. The problem to a large extent is in ourselves. I’m not sure that Jewish power, to the degree to which they have it right now, can function outside the white race. If the white race were to end, I’m not sure the Jews could control the Chinese in the way they control us. They don’t just control us merely through political power, they control us through moral power. We think that they are sacred, that they aren’t just another people. The Jewish Question ultimately has to be a question about us. How do they have such a hold over our minds that their history is sacred. Their schema in creating culture has had such a hold over our minds. The JQ is ultimately a WQ (White Question).”

Host: “As a father of children that if they whine loud and long enough, I’ve been known to give in. Fundamentally, white people seem to be conflict averse. If you will just stop your kvetching, hush.”

Richard: “The myth of the Holocaust is far more powerful than the fact of the Holocaust. There was a tremendous amount of suffering. We don’t have to talk about numbers. There is a tremendous amount of suffering in the world. History is a slaughter bench. The Rape of Nanking is not sacred to white people in the way the Holocaust does.”

“Why is their history sacred? I think a lot of it has to do with that we are worshiping their God.”

Issue 7: Savitri Devi: From the Aryans to the Alt Right (BBC documentary)

Issue 8: Are you a sex and love addict?

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Crooked: Outwitting the Back Pain Industry and Getting on the Road to Recovery III

Here are some excerpts from this 2016 book:

Long before scientists had access to the imaging technology that allowed them to visualize neuronal activity, physiatrist John Sarno grasped the relationship between chronic pain and emotional distress. Every time I told anyone I was writing about back pain, I learned to expect questions about whether I knew Sarno’s work. Almost everyone had run into someone who had been cured by Sarno, often after years of discomfort. I was happy to be able to inform his many admirers that, yes, I had actually spoken with the rock star of the back world. By the time we talked on the phone, Sarno was well up in years—and perhaps less guarded about expressing his feelings than he would have been in his younger days. After medical school at Columbia University College of Physicians and Surgeons, John Sarno worked for a decade as a family practitioner in a small town in upstate New York, making house calls and delivering babies on kitchen tables. He returned to Manhattan for further training
in the medical specialty of physiatry, at NYU Langone Medical Center’s Rusk Institute of Rehabilitation Medicine. At first, Sarno treated hospitalized patients who had suffered strokes and spinal cord injuries or lost limbs to amputation. They worked hard in physical therapy, and according to him most succeeded in regaining significant function. But when Sarno was reassigned in 1965 to the outpatient department at the Rusk Institute of Rehabilitation Medicine, where he became director of the back pain clinic, his patients did not respond well to standard physical therapy protocols. Instead, like migrating birds, they flitted from practitioner to practitioner, fruitlessly trying to find someone who could fix them. One of John Sarno’s senior colleagues at NYU, physiatrist Hans Kraus, had treated John F. Kennedy’s intractable back pain with an intensive exercise protocol. The president had already undergone decades of treatment, including several spine surgeries. The young and reputedly vigorous president was actually so weak, Kraus found, that he couldn’t do a single sit-up. When he was directed to touch his toes, his fingers did not even reach to his knees. In October 1961, JFK started the Kraus program, a rigorous routine including aerobic, strength, and flexibility exercises performed twice a day, three days a week. Within a year, the president was able to lift his small children, pull on his own socks, and swing a golf club. Kraus diagnosed what he called a “muscle tension syndrome,” common among people who were exposed to significant stress, with no ready escape by means of physical action. “Your muscles, your mind, your heart and all your organs prepare to act, but you do nothing,” Kraus wrote in his book, Backache, Stress and Tension. “You may wish to fight, you may wish to flee, but modern civilization prevents you from carrying out your natural impulses. . . . You race your engines without going anywhere.” Chronic muscle tension, Kraus hypothesized, created a cycle that continually generated more pain. He recognized that, without sufficient exercise, oxygen-deprived muscles undergo a process called anaerobic glycolysis, through which lactic acid and other wastes accumulate in the body. Although many other specialists had failed with JFK, Kraus succeeded. John Sarno saw the wisdom in exercise, but he recognized that workouts three times a week were not in the cards for most of his patients. Nor was Sarno convinced that exercise would resolve their back problems, which he viewed as manifestations of emotional turmoil. Although Sarno was neither psychoanalytically trained, nor well acquainted with the works of Sigmund Freud, he attributed the pent-up rage to an unruly subconscious process rather than a physiological one. If he could convince a patient that his subconscious was kicking up a fuss in order to distract him from personal issues, and that this fuss was manifested in reduced blood flow to the postural muscles, the patient would relinquish the notion that something was structurally wrong and shortly return to a functional life. He called the condition “tension myositis syndrome,” or “TMS.”

Sarno found that the patients who had the most success with his approach were hardworking perfectionists, driven by self-imposed pressure that left them feeling stretched to the breaking point. Often, they’d had a chaotic childhood, when they’d struggled to gain control over unpredictable and toxic environments. Although the specifics would not come to light for a couple of decades, in time, research would show that people (especially women) who experience significant physical and psychological adversity in childhood are at greater risk for chronic pain than those whose early days were less challenging. Sarno published his first book in 1982, but it was not until Healing Back Pain: The Mind-Body Connection came out in 1991, eventually selling over a million copies, that he became a household name. In 1998, when Sarno published The Mindbody Prescription: Healing the Body, Healing the Pain, 20/20 coanchor John Stossel was in the midst of his own struggle. After Stossel sat down with Sarno for a chat, he realized that his back felt better for the first time in months. As he planned a TV special on Sarno, Stossel requested permission to call twenty of his patients, randomly chosen from the doctor’s medical charts. The patients that Stossel’s team interviewed all reported being “better,” or even “much better.” Roughly fifteen million people watched that segment, and Sarno became “America’s back doctor.” But there was a problem. Sarno was unmistakably bad for business. He did not endear himself to the medical community when he announced that physicians were “chiefly responsible for the pain epidemic that now exists in this country.” Once patients became Sarnoites, they lost their appetite for serial interventions. They canceled long-scheduled surgical procedures, usually at the eleventh hour, citing a new perception that their problems were emotional, rather than orthopedic. They stopped getting MRIs and spinal injections, and didn’t show up for physical therapy appointments.
At the peak of his popularity, John Sarno charged up to $1,500 for in-person consultations. But each week he set aside several days when he spoke, gratis, to prospective or current patients, regardless of whether they were celebrities, housewives, or truck drivers. He exorcised author and business pundit Tony Schwartz’s spinal demons in forty-eight hours. In our phone interview, Schwartz outlined why he thought Sarno’s approach was so successful: “He takes the fear out of the equation—the fear of ‘Uh-oh, something must really be wrong with me,’” he explained. “And the impact on symptoms is dramatic.” Most of Sarno’s patients never actually saw him. Renn Kaminski, a retired New Jersey police officer, struggled with back pain and sciatica for thirty years—from the time he was nineteen until he reached the age of forty-nine. “Three or four times a year,” he said, “I’d be out of commission for a week. It might be because I’d been involved in a foot chase, or because I’d twisted the wrong way when I was putting on my pants.”

In the middle of a six-month episode of recurrent sciatica, Kaminski limped down the hallway of a local elementary school, where he was teaching kids about drug safety. The school’s principal, familiar with the symptoms, handed him his own dog-eared copy of Healing Back Pain. “I took it home,” Kaminski said, “but I was in too much pain to read it, so I tossed it on the coffee table, where it gathered dust for a couple of months.” When he finally mustered the energy, Kaminski read the book straight through—several times. “Suddenly, I realized that my problem was that my mind was messing with me,” he said. Two weeks later, he was better. “I haven’t had serious pain since,” he said, “which is not to say that I haven’t felt that threatening twinge, where you go, ‘Now, I’ve done it.’ But when that happens, I just shake my hips like a hula dancer—like Stan Musial on the Cardinals used to—and then I stand up straight and walk away. I don’t obsess. I didn’t change my circumstances. I just changed the way my body reacted to the circumstances.”

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Crooked: Outwitting the Back Pain Industry and Getting on the Road to Recovery II

Here are some excerpts from this 2016 book:

From at least a dozen people, including actors, writers, and musicians, I’d heard that the Alexander Technique had made a big difference in their lives. Among the well-known adherents were Kenneth Branagh, William Hurt, Kevin Kline, Jeremy Irons, James Earl Jones, Kelly McGillis, Paul Newman, Lynn Redgrave, Maggie Smith, Robin Williams, Paul McCartney, Sting, Julian Bream (the classical guitarist), James Galway (the classical flutist), and Yehudi Menuhin (violinist and conductor). The attraction was long-standing: In the 1930s, such luminaries as George Bernard Shaw, Aldous Huxley, Lewis Mumford, and Leonard and Virginia Woolf had taken AT lessons…

…the BMJ published the outcomes of a large randomized controlled trial, funded by the United Kingdom’s Medical Research Council, which is in turn funded by the government. University researchers had recruited about five hundred patients from sixty-four general medicine practices. Prior to starting the trial, the patients, all of whom had experienced at least five years of back pain, made lists of tasks they could no longer perform. When the study ended, the plan was to evaluate whether anything had changed. One group of participants received “normal” care, that is, physiotherapy (as physical therapy is referred to in Britain) or an educational booklet. Another got massage therapy. The third group engaged in six lessons in the Alexander Technique, and the fourth group had twenty-four AT lessons, in combination with a walking program. Those who were massaged were the first to experience relief, but when the massages ran out, so did the benefits. The physiotherapy patients and those who had six AT sessions saw less improvement than those who took twenty-four Alexander lessons and joined the walking program. In that group, the number of “things I can no longer do” decreased by more than 40 percent.

Instead of inspiring admiration, the study upset both allopathic physicians (who practice conventional Western medicine) and holistic practitioners, who feared that the British National Health Service (NHS) would bail on standard conservative treatments for back pain, ruining their practices. Normally, after a paper appears in an eminent scientific journal, a few comments, phrased with great deference to the authors, are published or posted online. But after the paper describing the Alexander Technique study appeared in BMJ, it generated sixty-seven such comments within days, mostly from physicians. Few of them were even marginally polite. Just as UK physicians had anticipated, or feared, the NHS embraced the Alexander Technique as part of its revised guidelines, and declined to allow epidural steroid “jabs” for most common low back pain conditions. From there, it got ugly. In July 2009, Paul Watson, at the time the head of the British Pain Society, who had been involved in developing the new NHS guidelines, and thus put the kibosh on injections, was ousted from his leadership post, in what members described as an “extraordinary row.”

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1971 Academic Paper: CRIMINALITY AMONG JEWS – AN OVERVIEW

Summary: THE CONCLUSION OF MOST STUDIES IS THAT JEWS HAVE A LOW CRIME RATE. IT IS LOWER THAN THAT OF NON-JEWS TAKEN AS A WHOLE, LOWER THAN THAT OF OTHER RELIGIOUS GROUPS, AND LOWER THAN A RATE BASED SIMPLY ON THE JEWISH PROPORTION OF THE POPULATION (THE EXPECTED RATE). HOWEVER, THE JEWISH CRIME RATE TENDS TO BE HIGHER THAN THAT OF NONJEWS AND OTHER RELIGIOUS GROUPS FOR WHITE-COLLAR OFFENSES, THAT IS, COMMERCIAL OR COMMERCIALLY RELATED CRIMES, SUCH AS FRAUD, FRAUDULENT BANKRUPTCY, AND EMBEZZLEMENT. THE AUTHOR SUGGESTS THAT THERE IS A NEED FOR STUDIES WHICH WOULD COMPARE THE JEWS WITH SOCIALLY SIMILAR GROUPS ON VARIABLES SUCH AS – MIDDLE-CLASS POSITION, COMMUNITY INTEGRATION, URBANITY, SOCIAL AND HISTORICAL PROCESSES AND DEVELOPMENT OF INTEGRATION INTO AMERICAN SOCIETY, ETC. UNFORTUNATELY, SUCH STUDIES ARE IMPRACTICABLE IN THE UNITED STATES BECAUSE MUCH OF THE NECESSARY DATA

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