We the Crazy?
“To attribute the behavior of generals or of the imperialists to a sort of monstrous irrationality commonly accepted as normal means not allowing oneself to consider that the logic of war, or of the bomb, or of hunger, is not the result of particular psychological processes, but of a social system which is neither mad nor irrational and simply defends with maximum coherence some vested interests.”
“Americans, their faith in Capitalism unimpaired, deny the illness.”
Loin que la raison nous éclaire
Et conduise nos actions,
Nous avons trouvé l’art d’en faire
L’orateur de nos passions.
C’est un Sophiste qui nous joue,
Un vil complaisant qui se loue
A tous les fous de l’univers,
Qui s’habillant du nom de sages,
La tiennent sans cesse à leurs gages
Pour autoriser leurs travers.
The most famous novel by Aldous Leonard Huxley is opened with an epigraph by the man who described how psychiatrist Bogdanov – founder of Bolshevism with Lenin – was treating, surreptitiously, philosophical ideas he disagreed with as a form of mental illness.
“Such plant grown in England shot from seed to 14 feet in five months.”
“Gnostic man must carry on the work of salvation himself…. Through his psyche (“soul”) he belongs to the order, the nomos, of the world; what impels him toward deliverance is the pneuma (“spirit”).
The labor of salvation, therefore, entails the dissolution of the worldly constitution of the psyche and at the same time the gathering and freeing of the powers of the pneuma.”
L’articolo su ilGiornale.it che parla di PsyPolitics e della novita’ degli allucinogeni nella politica americana. E’ il primo pezzo in assoluto su stampa e TV italiane a parlare dell’ingresso nella borsa Nasdaq delle societa’ per gli allucinogeni in medicina e anche del fondatore di Facebook che ha finanziato la campagna per la depenalizzazione delle droghe anche allucinogene in Oregon.
Intervista TV in diretta a Federico Soldani su psichiatrizzazione del linguaggio e commento voto in U.S.A. – di Francesco Ippolito – Il Segno dei Tempi, 50 Canale – Venerdi’ 13 Novembre 2020
NASDAQ, Oregon e Washington D.C.: tre passi verso il capitalismo del 21° secolo, globale e cyber-psichedelico (2020)
La svolta ‘cyber’, informatica, del capitalismo del 21° secolo sta diventando più esplicitamente cyber-psichedelica, digitale cosi’ come allucinogena, lavorando per modificare il buon senso e il nostro senso condiviso della realtà.
NASDAQ, Oregon, and Washington D.C.: three steps towards 21st century cyber-psychedelic global capitalism (2020)
The cyber turn of 21st century capitalism is becoming more explicitly cyber-psychedelic, digital as well as hallucinogenic, working to modify common sense and our shared sense of reality.
More than one year ago I presented the talk “Are we witnessing the emergence of a new global psychiatric power?” at the Royal College of Psychiatrists in London, in the summer of 2019. The (anti)political, technocratic and revolutionary globalist agenda was clearly and unambiguously presented as the one that would have benefitted from phenomena and discourses of mass global psychiatrization. In 2019 such phenomena and prospects were most definitely not under the unprecedented level of attention we are witnessing today in 2020.
“Is it possible to draw any other conclusion from this reasoning than that the goal of therapy is the smooth running of the social machine as it exists?” “And what familiar name shall we call a “therapy” that pretends to create harmony on a mass scale?” “The need does exist in its millions — and there are, for instance, 250 Freudian analysts in the United States!”
According to Keynes “the essential characteristic of capitalism” is “the dependence upon an intense appeal to the money-making and money-loving instincts of individuals as the main motive force of the economic machine.” Keynes emphasized the role of the irrational in economic life and talked about “the Freudian theory of the love of money.”
“Semplicemente un simbolo di solidarietà nazionale, il primo passo prima d’indossare un’uniforme”. Orwell su civili e maschere antigas (2020)
“Non appena è scoppiata la guerra, portare o meno una maschera antigas ha assunto implicazioni sociali e politiche…. la misura in cui vengono portate con sé le maschere è probabilmente un buon indice dell’impressione che le notizie di guerra stanno facendo sul pubblico”.
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