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March 24, 2008


freud1.jpgThe repressed origin of psychoanalysis:

(Excerpts, translated from the original of Martin Schwarz: „Freud und die sitra achra – Der verdrängt Ursprung der Psychoanalyse”).
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Sigismund Schlomo Freud was born in Dobzau (Galizien) 150 years ago. Nowadays he is celebrated all over the world as a great genius. Many have already demonstrated that his „science“ is mere quackery (one of them is the epistemologist Adolf Grünbaum (2)), in particular when measured against its own scientific-medical claims. The systematic deceit – and perhaps also deceit of himself – which Freud practiced in the Berggasse in Vienna, was demonstrated by Han Israëls. (3)

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... to return to the origins of Freud means to enter a minefield, because, just like Albert Einstein and to a less extent Karl Marx, Freud is due to his Jewish origin so to speak immunized. Each critical question is immediately categorized as anti-Semitism although a careful analysis shows that it is exactly Freud’s deviation from Jewish tradition which allows us to understand his pseudo-messianic doctrine of salvation and its success in modern world.

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Bakan is summarising:
„The intensity of his feelings for his [Freud’s] Jewish identity was equaled by his refutation of the religious doctrine and practice. His work about religion is directed against the classical Jewish-Christian religious doctrines”. (9) Here we have the essence of modern revolt against tradition. In the same way today, we hear from Christian occident and in the same breath the refutation of its doctrines and practice. … Islam is reproached with being antiquated and with still maintaining its doctrines and practice, which have, of course, more similarities with the ones given up by the “Occident” (be this Occident Christian, Jewish or Pagan) than with modern mentality nowadays reigning.

And this mentality is paradigmatic ally represented through the mental attitude, described by Bakan, of the patriarch of modernity, Sigmund Freud. As Bakan and Perry explain, Freud’s agnostic identification with Judaism (Judaism without religion) finds its expression in Freud’s participation in the sessions of the lodge of the B’nai B’rith in Vienna (11) and in the fact that Freud “was acquainted with Herzl, respected him and saw Zionism right from the beginning with sympathy” (12), Zionism, this racist and colonial movement, which is the purest political expression of a Judaism hostile to tradition. As Bakan is able to demonstrate then, this mentality common to Freud and Herzl has important precursors, which had for the first time realized this inversion … .

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Each initiation goes beyond “the law”, it goes beyond the one which every man has to obey in a compulsory way. Initiation goes beyond the law in a vertical sense, in a mode allowed. This is confronted by a transgression which is nihilistic and antinomian: the sanctification through sin, redemption through apostasy, an “existence in permanent contradiction with oneself, and it is clear that also its God, not less than its Messiah, carries in himself the sign of such self-contradiction and such decomposition” (16): this is the case of the Sabbatians.

Excursus: Sabbatai Zvi

Sabbatai Zvi was born in 1626 in Smyrna where to his family had emigrated from Greece. He received an orthodox Jewish formation as Rabbi, was, however, through his emotionally instable state changing from depression to enthusiasm (which was transformed into mystical-religious experiences), led to an unorthodox direction. The periodical “enlightenments”, growing in force over time, of this young man occurred after phases of abysmal darkness and seemed to reflect in an ideal way the Lurianic Kabbalah (in its version coming from Poland with the accentuation of the demoniac world of Klippot), and at the same time reflect the collective sentiment of Jewish communities in this time of crisis.



Sabbatai Zvi proclaimed that in 1648 would have begun liberation from exile (21) and therefore the Halacha would not be valid anymore. His own life, marked by unsteadiness and uncertainty, aimed to arrive at Jerusalem … in the year 1662. There the younger Kabbalist Nathan of Gaza had for the first time a vision of the messianity of Sabbatai and founded the messianic Sabbatianic movement in its proper sense. He found the interpretation for Sabbatais’ inner secrets and initiated an intensive propaganda, during which he did not shrink back from falsifying medieval writings. Nathan was the man who “led the leader” or who “redeemed the redeemer”. 31st May, 1665 Sabbatai Zwi was proclaimed Messiah in Gaza (Palestine). … In fact: the “Messianic era” had begun and this was demonstrated by “due violations”: Sabbath was celebrated on Monday, women read the Torah and Sabbatai ate publicly “unkoscher” food. (The similarities with modern “reformations” of religions are by no means by chance, of course).



The „Messiah“ returned to Smyrna and declared the Osmanic caliph as deposed. He married the “daughter of Moses, risen from the dead”, Rebekka. 18th June, 1666 was determined as the final day of redemption. In Smyrna, the rest of order turned into a chaos never seen before. Orgies alternated with collective mortifications of the flesh, imitating together the changeable temper of the “Messiah”. Sabbatai Zvi set out for Istanbul, the centre of power of the Osmanic Empire, which, as everybody knows, was at that time shortly before its greatest extension.



Sabbatai was arrested ... . ... A Polish Kabbalist rested a few days with him to examine the „Messiah“. This Kabbalist sage arrived at the conclusion that Sabbatai’s antinomism did by no means correspond to the traditional Jewish conception of the Messiah and he denounced him at the Osmanic authorities as a rebel. The sultan himself, following the advice of his Jewish consultant, asked the “Messiah” finally on 16th September 1666 to decide between alternatives: death or conversion to Islam. Sabbatai Zvi pronounced the Islamic creed and adopted the name Aziz Muhammad Effendi. …

... Freud follows the distorted way of Sabbatai Zwi .... . (28)

Bakan holds … the view that Freud in his late work “The man Moses and the monotheistic religion” has led the sabbatean impulse to its final point. “Sabbatai Zvi became a God. Jacob Frank became a God.” (29). However, the perfection, which cannot be surpassed anymore, of the sabbatean motif is when “Moses, the most fundamental figure of Judaism and the idea behind all other Messias is already a God. For Freud, this modern product of enlightenment, a professing and ritual act of conversion was much too trivial to have a more profound emotional significance. Transforming Moses in a God, Freud performed his psychological act of apostasy.” (30)



In fact Freud has, as Bakan demonstrates in detail, occupied himself with the proclaimer of the Jewish Law not only in his book “The man Moses”, but has identified himself with Moses all life long as is shown in his private remarks.



Talking about Freud’s apostasy, one cannot think even a second, that Freud would have had little esteem for his being Jewish … . As Perry cites the … biographer of Freud, Ernest Jones, Freud felt “himself profoundly Jewish and it meant a lot to him. …” (32)

Freud’s committing sabbatean apostasy by trying to transform (and thereby trying to kill) Moses into one of “these Golim” (34) must be seen in the light of the completely paradox character of the sabbatean apostasy. For the Sabbatean the specific Messiah-characteristic is Apostasy; therefore it appears only logic that already founding father Moses should have been an Apostate.  



The sacraments of the devil

Freud has not only identified himself with Moses, he was at least as strongly and lifelong obsessed by the literary figure of Dr. Faustus. Even before he thought to have found with psychoanalysis “the stone of the wise”, Freud had the intention to build his career on the magic substance of cocaine.

It is said that Freud has taken liquid cocaine for the first time in the Walpurgisnacht 1884, in a conscious imitation of the way in which Faust had drunken the magic drink in Goethe’s work, which was conducted right at this time in Vienna (38). As E. Michael Jones writes: “More than one commentator maintains that Freud had made a “treaty” with the devil. As everyone familiar with his writings knows, Freud was so impressed by Goethe’s “Faust” that from the beginning until the end of his career he cites from this work in his public as well as in his private writings. Often he constructs key passages of his writings through citations from Goethe’s “Faust” ”. (39)

The adventure of cocaine had relatively quickly ended as the supposed marvel substance turned out to be a devil’s drug which causes addiction. Freud made his entrance in the psychoanalytic world of glory, which until these days accompanies him, in the year 1900 with the work “Traumdeutung” (which translates like Interpretation of the dream) and its first step was so to say the motto introducing the book “Flectere si nequeo superos, Acheronta movebo" (40), which means roughly speaking: “If heaven does not listen to me, then I call hell to help me”. And as writes Whitall Perry: “And in this book the insight appears that psychoanalysis contains a deal with the devil.” (41)



That Sigismund Schlomo Freud, the false sage from Galizia, who has repressed or kept secret his second first name and changed the first one, had the union of the spheres of light not in mind (63) should have become sufficiently clear.

Bibliography (in German--upon request)


Scruples, the game of moral dilemmas




Henry Makow received his Ph.D. in English Literature from the University of Toronto in 1982. He welcomes your comments at