On Human Sexuality: How The Use Of Wireless Electromagnetic Frequency Assault Torture Hints Towards Perpetrators' Conspicuous History Of Trauma

The expense of spirit in a waste of shame; Is lust in action; and til action, lust; Is purjur’d, murderous, bloody, full of blame, Savage, extreme, rude, cruel, not to trust; Enjoyed no sooner, but despised straight; Past reason hunted; and no sooner had, Past reason hated, as a swallow’d bait, On purpose laid to make the taker mad: Mad in pursuit, and in possession so; Had, having, and in quest to have, extreme; A bliss in proof, — and prov’d, a very wow; Before, a joy propos’d; behind, a dream: All this the world well knows; yet none knows well To shun the heaven that leads men to this hell. — William Shakespeare, Sonnet CXXIX

In reading a paper by Ruth Stein entitled “The Otherness Of Sexuality: Excess” the paper approaches, from a different perspective, how one should perceive excess in human sexual desire. Stein suggests, in order to access an understanding of sexual excess we need to “cut away” at the banalization of sexuality and “defamiliarize” it so we can gain a fresh understanding. Similar to how our knowledge of gender was deconstructed to allow for a deeper understanding of LGBTQ+. We need to “forget” and recuperate “primitive sensations, bodily and mental hopes that become illegitimate and unappealing (Stein 2008).” As another psychoanalysis put it, we need to overcome our “shame of excess.”

For clarity, the traditional definition of “excess” describes it as “antithetical,” a self-contradictory term that denotes both liberated pleasure beyond bounds and abominable transgression and destructiveness. However, the manifestations of this potent phenomenon uncovers the impact of the whole of human sexual experience, including its power to overcome shame and other emotions and feed on them. “The phenomenon of excess, the overstepping of boundaries, the sense of overbrimming with inordinate arousal that makes one feel it cannot be encompassed, is crucial for the psychoanalytic theorizing of sexuality (Stein 2008).” Stein lists several different types of excess: excess of physical sensations beyond regular containment, an excess of desire over sensible judgement, an excess of meaning beyond symbolization, the other’s ungraspable excess over me, deriving, at least in part, from the mother’s excess over her infant and the infant’s excess for the mother, are crucial to the understanding of the compelling power of sexual experience (Stein 2008). Stein uses notions linked with: human lack, enigma, unfullfillable desire, notions that describe sexual desire as the urge to fill a gap, to satisfy human longings to grasp the elusive, ineffable quality of the sexual other, or to bridge the tension between oneself and an other. Within the psychoanalytic literature, patients describe to their analysts encounters or practices that are sometimes strange, excess, or “perverse,” and irritational. A rich literature in psychoanalysis has allowed for analysts to find ways to describe for and normalize such experiences. This rich literature has allowed us to deepen our understanding and grasp of sexuality. For example, “sexuality is made to function as a defense against mental conflicts, annihilation anxieties, or psychotic collapse (Stein 2008).” Specific sexual fantasies involve “internalized object relations” and “anatomical symbolization.” Thus, sexual experience can be motivated by defensive sexualization, sexuality as love, sexuality as perversion, as domination, as defiance, or as submission. All of these have been employed in human sexual relations in significant and enriching ways to articulate sexual experience and pathology. There is a “dark side of human sexuality” that is not only pathological, but also non-pathological. It can be dramatic and extreme, moved toward the “archaic.” Human sexual experience changes from partner to partner, taking into account the situation, the person’s age, and with hormonal variations. “The unique power of sexual experience and sexual motives is undeniable. Its particular status has been compared to the yet still “normal” clinical state (Stein 2008).” Described in the psychoanalytic literature as “derailed states of mind that have been described as “traumatic,” (Laplanche 1999; McDougal 1995) “regressive,” “fragmented,” (Wolff 1994), “borderline” (Fonagy and Target 2004), or “perverse” (Stein 2005b) conditions that range over various types of states of altered consciousness. Otto Kernberg (1991) noted long ago that what used to be regarded as “perverse” is now understood as enhancing sexual excitement, and, we might add, that what used to be regarded as defense or a symptom, such as sexualization, should in many cases be regarded as part of normal psychosocial life (Stein 2008).”

Human sexuality is poignant, excessive, and enigmatic. Freud in 1905 addressed this when he wrote, “many people are abnormal in their sexual life who in every other respect approximate to the average, and have, along with the rest, passed through the process of human cultural development, in which sexuality remains the weak spot.” The breadth of “abnormal normality” in sexual experience can, but is not limited to, include the following: BDSM, Fellatio and Sodomy, Pony Play, Baloon Fetish, Body Inflation Fantasies, Crush Freaks, Giantess Fans, Fat Admirations, Feeders, Messy Sex Fun with Food, Furverts, some with the sexual fetishes of Robots, some with the sexual fetishes of Dolls and Mannequins, and there is Romain Slocombe’s Broken Dolls Fantasies. You can Google these topics online for more information. The truth is the odd lives of normal people are filled with “abnormalities”: small peculiarities, little peversions, and odd quirks. In this general sense excessive, disruptive, and disturbing elements are incorporated into the human sexual experience and by their oppositional quality create sexuality’s powerful impact on human life.

The critical point, regarding the purpose and scope of wireless electromagnetic frequency assault torture, in Ruth Stein’s paper uncovers a critical psychoanalytic insight in understanding how to create a “sudden deflation of arousal” in human sexual attraction towards a sexually desired object. The scope and use for this abusive technology has proven to me that the “obliteration of sexual desire” can be accomplished through the repetitive use of wireless electromagnetic frequency assaults and its effects of torture, and, can also be applied to condition other patterns of behavior as a deterrent. Consider the following:

Sexual sensations have an added edge, since sexual arousal and sexual desire are embodied and intentional - that is, they dwell in a body inhabited by the person’s mind and subjectivity, and they relate to another person, in reality or in fantasy, whom one desires to arouse in the same way one is aroused oneself. Sexuality is poignant because the feeling of being overcome by involuntary pleasure and resonating with another’s overwhelming arousal and desire is amplified by conscious and unconscious fantasies about oneself and the other, and oneself in the mind of the other (Stein 2008).

If, when one is attracted to another and the sexual arousal is embodied in a pleasurable way, say a silent, seemingly, “invisible way” like in a glance, a scent, eye contact, or other body language, then a force equal to, or greater than can act as, a deterrent (via the infliction of physical pain). Physical or emotional pain must be applied to quell the sexual attraction between the two. Think of when cold water is thrown onto two people who are in intense sexual foreplay as a “symbolic message” to “cook off.” Likewise, if, all of a sudden, the other person or another relational object in close proximate orbit to the attracted couple started to “yell,” “scream,” “holler,” or “belittle,” “humiliate,” “intimidate” the individual attracted to this other person, one, then might successfully quell via the pain of social humiliation and embarrassment and break the link of attraction between the two. Consider the following:

The enigmatic and the poignant dimensions of sexual experience are joined in my programmatic triptych by its dimension of the excessive, multivalent, and essentially ambiguous. It was not by chance that when Freud set out to chart new territories of the psyche in his articulations of psychoanalytic theory, he gave such great weight to notions of excess of excitation, much as he was later faulted for his hydraulic models. In recent post-structuralist and postmodern theories, excess carries the sense of the uncategorizable, the unsymbolizable, that which exceeds any regular frame imposed on it. “Good” excess designates generosity, plentitude, grace, freedom, exuberance. “Bad” excess points towards glut, surfeit, accumulation of toxic or stifling substances, wastefulness, or overwhelming events and experiences. “Bad” excess also means licentiousness, abomination, and sin. Excess in its negative sense can also designate the “badness and corruption” that come with too much goodness too much goodness can become simply too much, and therefore bad (Stein 2008).

Since sexual excess can be regarded as, a way of dealing with our lonely, discontinuous being by using the “excessive” cosmic energy circulating through us, to achieve continuity against death, than, similarly, hysterical symptoms can come into play in order for one to achieve “continuity against death.”

It is here I try and demonstrate the way in which wireless electromagnetic frequency assault torture might be considered a “hysterical symptom” in the perpetrator similar to mass random gun violence. But first, let me state that other symptoms of excess, although not in terms of the act of sexual intercourse, but connected to its “aesthetics”, can be regarded as “excessive” when considering: cosmetic surgery, excessive vomiting after every meal, excessive exercise, excessive dieting as occurred with the epidemic of anorexia in the late 1960s and 1970s. This new epidemic of “tightly controlled female bodies” was a symptom to a much bigger systemic problem in America: one, declining economic growth as real wages stopped increasing in American households, and, two, a malignant political agenda that allowed the dominant masculine authority to demoralize women into believing they weren’t “good enough,” “thin enough,” or “desirable enough.” The new malignant agenda, was a toxic stifiling poison that overwhelmed the consciousness of most women. It made them feel “bad” about themselves so that female “obedience” maybe won. Women’s previous voluptuous bodies were now viewed as the “glut,” “surfiet,” “excessive accumulation of fat,” “the toxic and stifling substances of wastefullness.” Thus, this ushered in the continuation of underpayment in wages when compared to men, and the devaluation of women’s economic worth as well as the devaluation of “women’s work.” This allowed for the resurgence of antiquated beliefs to emerge, ideologies that keep women in the late nineteenth century obedient and controlled. These same ideologies make a continuous resurgence, time and time again, when conditions are ripe for further devaluation. Just as the poignance of psychosexuality allows one to feel the pleasure of sexual arousal and sexual pleasure and that these feelings are embodied and intentional - that they dwell in the body and the mind and subjectivity, and they relate to another person, in reality or in fantasy, whom one desires to arouse (but in persons with the history of conspicuous trauma, the desire to want to humiliate or near humiliate in the same way one is aroused and/or humiliated). The analytics of the psychosexual in sexuality is poignant because the feeling of being overcome by involuntary pleasure (or humiliation) and resonating with another’s overwhelming arousal and desire is amplified by conscious and unconscious fantasies about oneself and the other, and oneself in the mind of the other. In persons with conspicuous histories of trauma, similar to homosexual males with conspicuous histories of trauma, humiliation or near humiliation is the coin of the realm (M. Brady 2006) and the social, legal, and political climates for these individuals were neither favorable nor kind and played an important negative role in their identity formation. Thus, universal conditions of infantile dependency contribute to a lingering sense of powerlessness and the need to overcome it through the enactment of one or another kind of power (M. Brady 2006).

Men as well as women both possess a metaphorical phallus. Men and women both possess an “interior genital space” “with its correlative powers, including the potential for receptivity, tolerance of ambiguity, groundedness, and mystery. Consequently, a man’s inner experience can be attacked, compromised, or lost — subjected to symbolic castration — just like a, woman’s (M. Brady 2006). What I am suggesting here, is some of the reasons for wireless electromagnetic frequency assault torture.

Sources:

Brady, M. (2006) “The Riddle of Masculinity.” Journal of American Psychoanalytic Association. 54(4):1195-1206.

Holmes, L. (2013). Wrestling with Destiny: The Promise of Psychoanalysis. New York. Routledge.

Perrone, L. & Russo, M. (2008). “The Perverse Core and It’s Role in the Crossroads Between Self-Representation and Confusion.” British Journal of Psychotherapy. 24(1).

Shakespeare, William (1632) “The Complete Works of William Shakespeare.” Stamford, CT. Longmeadow Press. (1992).

Stein, R. (2008) “The Otherness of Sexuality: Excess.” Journal of American Psychoanalytic Association. 56(1):43-71.