Jordan Peterson Is Sick

 

Please take note of this:

Jordan Peterson is a world-renowned clinical psychologist. He was at the top of his game for a long time, and a sought-after public speaker on a host of issues. I believe he was trained at Harvard. He was famous for years as the head of the manosphere.

He has been utterly destroyed by psychiatric medicine, that was prescribed by a psychiatrist, which is an offshoot of the practice of psychology. He has been broken by his own field. (Never take advice from those who take drugs).

Those who know my views on Peterson know I am not a fan of him. But this story is important, because at the heart of it is a daughter and family devastated by the kinds of drugs that are prescribed in mass numbers in our society. That people incorrectly see as safe.

These drugs are dangerous. You think you are under responsible supervision? But you are not a world renowned clinical psychologist with close peers who are psychiatrists, at the top of their fields.

I genuinely believe that future medical historians will look upon current psychiatric and psychological practice as a terrifying dark age that unleashed chaos on society. I am planning to write some research papers on how antidepressants are likely causing countless sexless marriages. More to come on that. But it is just one example of the carnage that this profession is responsible for in society.

Peterson’s own story highlights the danger of these professions.

Also, yes I know the difference between psychologists and psychiatrists. One field is considered a form of advanced counselling or social science, the other is considered more of a medicine. But both come from the same dark root: Chaldean magic practice.

The Chaldeans or Magi were a class of magic practitioners and so-called wise men that held incredible prominence in ancient Babylon. They had their analogues in many other societies as well. They claimed to be able to interpret dreams, and to be able to commune with the divine and the principles behind the Spiritual world. Today we call this class of people psychologists and psychiatrists. You might think that this is just the claim of a radical Baptist preacher that holds no weight, so to dispel you of that notion here is a quote from Sigmund Freud and another quote from a PhD thesis republished by Oxford University Press.

Freud,

“In what we may term "prescientific days" people were in no uncertainty about the interpretation of dreams. When they were recalled after awakening they were regarded as either the friendly or hostile manifestation of some higher powers, demoniacal and Divine. With the rise of scientific thought the whole of this expressive mythology was transferred to psychology; to-day there is but a small minority among educated persons who doubt that the dream is the dreamer's own psychical act.”[1]

Freud explicitly claims that psychology, which originally was a broad term covering what we today call psychology, psychiatry and psychoanalysis, has inherited “this whole expressive mythology.” In other words, he explicitly claimed that psychology stood in the same place as those ancient Chaldeans, especially with regard to dream interpretation. Note that Freud was a neurologist who developed psychoanalysis. Hence, he was a psychologist in the broader sense of the term, meaning someone who explored the human psyche, but not in the narrow sense in which we use it today, which means something closer to counsellor.

But what about psychiatry, isn’t that a more objective field focused on medicine? No, it comes from the same rotten tree. I do not say this lightly. Here is an extended quote demonstrating this,

“HYSTERICAL WITCHES AND MEDICAL CONCEPTIONS OF WOMAN AS MYSTERIOUS AND DEMONIC

Not only historians took an interest in witches. Representatives of the burgeoning discipline of psychiatry also found them fascinating and polemically useful. As I will demonstrate, writing on the topic coming from this direction indirectly created a conflation of witches, feminists, and hysterics that coloured the understanding of the witch in most non-religious discourses of the time. Like Michelet, psychiatrists employed research on witches as a tool to attack the church. It was in this context that witches came to be closely linked to the diagnosis of hysteria.

The relationship between psychiatry and the church had long been problematic in France. The clergy were the traditional healers of the soul, and nuns were time-honoured caretakers of the insane. Psychiatry now swallowed up their market shares in the caretaking business. The new and completely materialistic explanations of what ailed the mentally ill provided by neurologists like Jean-Martin Charcot (1825–1893), head of the Salpêtrière clinic in Paris, also threatened the church on an ontological level. What was worse, many medical men relished this fact and did their best to turn the knife in the wound. The usefulness of an enquiry into the nature of hysteria as anticlerical propaganda may even to some extent have determined this choice of topic for some of those involved. Since the “laws” of hysteria were supposedly universal, they could also be applied to historical phenomena. Demonic possession and mystical ecstasies became a main focus for this retrospective medicine, since a pathologization of these things would powerfully undermine the authority of Catholicism. What priests had seen as symptoms of possession simply constituted the second phase of a hysterical attack, the grands mouvements where arms and legs would flail, the tongue hang out of the mouth, the pupils of the eyes dart in all directions, and so on (figure 6.2).

In the book Les Démoniaques dans l’art (‘The Possessed in Art’, 1887), Charcot and his disciple Paul Richer (1849–1933) analyse old paintings, engravings, and other artworks depicting demonic possession and claim the postures portrayed prove these individuals were in fact hysterics. Charcot’s former assistant Paul Regnard published the book Les Maladies épidémiques de l’esprit: Sorcellerie, magnétisme, morphinisme, délire des grandeurs (‘Epidemic Maladies of the Spirit: Witchcraft, Magnetism, Morphinism, Megalomania’, 1887), where it is asserted that witches suffered seizures just like those of hysterics. For example, they would, Regnard says, assume the characteristic hysteric position with an arched back. He underscores that the witch of the past is identical to the hysteric of today. As H. C. Erik Midelfort points out, the works produced in this anticlerical medical milieu conflate the conditions of the possessed with those of witches. Historically, the two were quite distinct and possession was not a crime.

Charcot’s talent for showmanship was an important factor in the success his theories enjoyed. On Tuesdays, he held open lectures where he astonished his audience—in a huge amphitheatre packed to the brim—by displaying the extravagant antics of his hysterical female patients. An attack was triggered by use of hypnosis or the pressing of a ‘hysterogenic point’, and Charcot then narrated the stages the patient went through. A cataleptic patient could be pierced by needles and pins, a lethargic woman “petrified” into strange postures defying the laws of gravity. In short, the show rivalled those of stage magicians or the startling tricks Spiritist mediums could treat their clients to. Authors and journalists, actors and actresses, demimondaines—all came to see Charcot’s presentations. They were so popular that they even made the Salpêtrière a tourist attraction listed in official travel guides to Paris. Hysterics were at times also the subjects of experiments with so-called dermographism, where letters or symbols were gently traced onto their skin by doctors and left curiously raised marks that remained clearly visible for an abnormally long duration. The demonic (for instance, the word SATAN) was a favourite subject when choosing what to trace, no doubt reflecting the close connection believed to exist between witchcraft and hysteria. These experiments were presented in heavily illustrated books that fascinated the public (figure 6.3).

FIGURE 6.3 The word SATAN appearing on the back of a hysterical patient. Hysterics were at times the subjects of experiments with so-called dermographism, where letters or symbols were traced onto their skin by doctors and left raised marks. The demonic was a favourite subject when choosing what to trace, no doubt reflecting the close connection believed to exist between witchcraft and hysteria. Photo from T. Barthélémy, Etude sur le dermographisme (1893).

Asti Hustvedt stresses that Charcot’s discourse on hysteria is ‘permeated by an atmosphere of the occult and supernatural’ and ‘borrows heavily from the vocabularies of religion and demonology’. Thus, he ‘ultimately appropriates the very demonology he is debunking, and thereby reintroduces Satan into hysteria’. Charcot’s personal aesthetic preferences no doubt played a part in this. His office, all its walls and furnishings, were painted black, and engravings of scenes of demonic possession were displayed on the walls. Further, there are several examples of how Charcot’s rhetoric of rationalism and science at times gave way to a love of melodramatic performance, which opened the gates to a more ‘occult’ understanding of the pathological phenomena at hand. A favourite experiment of his during the public lectures was suggesting to a hysteric patient chosen for this purpose that a card from a completely blank deck had a specific image on it. He proceeded to mark the card on the back, reshuffled the deck and the patient would then amazingly be capable of identifying this very card even though nothing distinguished it from the others.

Being a positivist and rationalist, he, of course, did not formally classify things like this as “occult”, but some of the women participating in activities of this type started claiming actual powers of extrasensory perception—seeing themselves as a sort of latter-day “witches” with supernatural powers, as it were. Some spectators probably also had a hard time understanding experiments of this sort as non-supernatural. Further, the process of identifying a hysteric could be startlingly similar to methods used for recognizing a witch in early modern times. Both involved the “suspect” being stripped naked and pricked with pins, in order to find spots insensitive to pain. According to Hustvedt, the combined effect of all these things was that Charcot’s ‘science of hysteria breathed new life into age-old ideas of feminine mystery and demonism’. The pathologizing view of witches taken by Charcot and his cohorts strongly influenced the writings of medical men in other countries as well. Simultaneously, the air of mystery and the demonic he bestowed upon woman also became part of the medical discourse across Europe.”[2]

It is very clear that evil men were seeking to mock the church through these demonstrations. Their explicit intention was to undermine the Church and its charitable institutions.

Remember the modern hospital system comes directly out of the Church charity. While there is precedent in non-Christian cultures for versions of hospices, the wide public charitable institutions dedicated to healing, we call hospitals, are a Christian invention. Psychiatry and psychology are correctly seen as efforts from anti-Christians to bring pagan elements in to the healing spaces to replace the Church. They did this explicitly, and it is documented. Understanding where these professions come from is vital.

List of References

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[1] Sigmund Freud. Dream Psychology: Psychoanalysis for Beginners (Kindle Locations 96-99). Kindle Edition.

[2] Faxneld, Per. Satanic Feminism: Lucifer as the Liberator of Woman in Nineteenth-Century Culture (Oxford Studies in Western Esotericism) (pp. 208-211). Oxford University Press. Kindle Edition.