Sexual Abuse, Eating Disorders, Artifacts of Eating Disorders and How Wireless Electromagnetic Frequency Torture Can Cause Psychiatric Regression in Patients with Psychiatric Histories

Intimate life, particularly the intimate life of the body, of the gendered experience, and of sexuality, however delicate, sensually rich, secretive, archaic, or primitive, is always already infused by regulation, by violence, and by power.” -Adrienne Harris, Intamacy: The tank in the bedroom

This post discusses how female bodies become embued with cultural meaning and how heirarchies of power in the larger political ideology of a nation’s culture shape female body size and have shaped past historical trends associated with it like fashion. It also discusses eating disorders and its connection to abuse, more specifically sexual abuse, and how wireless electromagnetic frequency torture can cause psychiatric regression in victims of childhood abuse by enducing stress into the body. I attempt to forensically uncover the personality and identity of my perpetrator as well. That is, the person responsible for my wireless electromagnetic frequency torture and expose the reproduction of evil it represents and my perpetrator’s possible psychiatric history as victin-cum-perpetrator due to his or her own childhood abuse and neglect.

First, we can understand serial killing and serial rape as “the way bodily pain locates the other who could have and should have been there, the other who will forever be absent engulfed in the infinite nullification of the execution (Grand, 2000).” In anorexia and bulimia, the object other is the self. In physical violations of the body, such as occurs in serial killing, serial rape, and serial physical assault the object other is the surrogate victim located outside of the victim’s own self, not inside. The following is a quote from the book “Creating Bodies: Eating Disorders as Self-Destructive Survival”:

“Bodies take on specific cultural meaning through rituals that connect the individual body to the cultural body (Douglas, 1966, 1970; Turner, 1984; Martin, 1987; Synnott, 1991). For instance rituals through which female bodies come into being within the culture involve cleaning (especially during menstruation) shaving, exercise, diets, makeup, girdles, bras, confining clothes, high heels, perfumes, concealing creams, colored nail polish, and the like. These rituals which seemingly purify the female body stem from and support the cultural ideology that women’s bodies are not acceptable without constraint, modification, and sterilization. Through these rituals, one learns how to be a woman by objectifying the female body. Thus, ritual functions as a form of cultural temporal linking, giving the individual body a cultural space or capacity for making meaning. The cultural meaning that is made then co-creates individual experience. This experience in turn, reinscribes meaning back onto the cultural body. The fiber of the psyche and interpersonal relationships is necessaryily going to be shaped by cultural ritual and ideology which itself is in continual flux based on shifting cultural needs (Gentile, 2007). There is a correlation between women’s access to public space and the amount and shape of embodied space they are supposed to take up (Hesse-Biber, 1996; Nasser, 1997). Through ritual, however, this controlling and misogynous political ideology masquerades as health, nutrition, and beauty.

This leads me to believe the perpetrator responsible for my wireless electromagnetic frequency torture wants me to appear like “Karen takes up too much space,” and, “Karen is the all consuming female who takes everything, especially the food from other people’s mouths.” We see the later symbolically displayed during war with murdered pregnant women whose fetuses are cut from their bellies and stuffed in their mouthes rendering the masculine fear of the “all consuming female” (First Do No Harm, 2010, The Gendering of Human Rights: Women and the Latin American terrorist state, pg. 279–301). “During the period of state terror in Latin America in the last quarter of the 20th century, authoritarian regimes waged brutal war against their civilian populations — women and children as well as men — with the goal of silencing all critical consciousness. When women have spoken out against extreme economic and social inequalities, their protests have often been meet with the wrath of the torturers weapons as the terrorist state ruthlessly implements an “ideological cleansing” of the body politic. Often women have been a gender-specific target of misogynist military and paramilitary forces that kidnap, torture, and murder at will (First Do No Harm, 2010, pg. 279).” I receive foodstamps and Medicaid. I am submerged in a culture of social dependence and I am female. Is it this culture that is trying to “speak” to me from a vailed position? Clearly, the landscape of war has changed as an invisible empire of wireless assault weapons emerge.

I will further discuss in a moment how wireless electromagnetic frequency torture rearranges a person’s capacity and agency and reformulates it into something else. Something the perpetrator issuing forth the assault torture desires the victim to become and how this type of meaning making can be compared to Hitler and genocide of Jews during World War II.

“Systems of power and ideology are sculpted in the very muscles and tissues constituting our bodies so that each movement we make at once locates our bodies with a cultural hierarchy and reproduces that hierarchy (Sampson, 1996). The “trick” of these rituals or pedagogies, is that they effectively obscure the (temporal) links between cultural control and the political ideologies reinforcing them (Bourdieu, 1977), between the emergence of the body and the ideological sculpting (Gentile, 2007).”

“ When the culture requires women to be at home and reproduce, an exaggerated ideal emphasizing the waste of the female body is sought. For instance, the Victorian wasp shape, the post-war 1950s hourglass shape. But when cultures require wide-scale female participation in the public sphere, the ideals shift to being thin, straight, and prepubescent “masculine.” For example, in the 1920s we can look to the flapper. In the 1930s and 40s we can look to the svelte movie stars. In the 1960s we see Twiggy and progressively thinner, anorexic ideals in the decades since (Gentile, 2007).” See Seid, 1994; Wooley, 1994; Hess-Biber, 1996.

So, the question I would like to pose is, “What would be the reason why someone would want me to “not perform routine early morning exercise” when the purpose for it is in maintaining a ritual important to feminine beauty and health? In addition, what is the ideology constituted behind these boundary violations which cause larger female body size and induce physical and mental pain?” Is it to create a narrative, “She’s fat! She’s sloppy! She’s tedious! She’s stupid!” “She’s all consuming!” Clearly, the cultural ideological need would be for the female Object-Other to “not work” by making it difficult for that female body to perform exercise. “More recently, elevated rates of alcoholism and alcohol abuse have been reported by researchers of bulimia (Bulik, 1987; Hudson et. al., 1983). Thus, it is possible that the bulimic-abuse connection is not causal at all, but rather an artifact of the joint connection of these phenomena with alcohol misuse (Pope & Hudson, 1992.)”

What’s more, “Is there a temporal link between my perpetrator and I via a past history?”

If a perpetrator is armed with the knowledge that a individual suffered from bulimia in childhood, as I did when I was 13 and is now cured in an inactive bulimic state, could he/she resurrect an artifact of the symptomology via wireless electromagnetic frequency torture from the bulimic-abuse connection by encouraging the misuse of alcohol via increased repititions of assault torture? The answer would seem to be an affirmative “yes.”

These boundary violations caused by wireless electromagnetic frequency torture would register as the reproduction of evil discussed in Sue Grand’s book. It is a reenactment of a cruel event from the perpetrator’s past history, and through repetition, locates the Object-Other, a person who could have and should have been there for the victim-cum-perpetrator. It registers as the allure of bodily cruelty both for the perpetrator carrying out torture against a victim and, also, for the victim suffering bulimia or anorexia. The artifacts of sexual abuse are bulimia, substance abuse, cutting. Just to name a few. Just as trauma is written on the body of an anorexic symbolically, it is also written on the body of a victim suffering from wireless electromagnetic frequency torture. It is a psychoanalyst’s job to listen for it in the analytic body of therapy. They must listen for its repetitions and illuminate the silence and make it audible for the patient to hear. Causing victims to “Fall” is the reproduction of evil, it is the theatre of cruelty and survival and the malignancy of a narcissist (Grand, 2000).

When the onslaught and daily repetitions of wireless electromagnetic frequency assault torture is physical body pain, disorientation, confusion, and thereby weight gain and the larger cultural ideology says when you maintain healthy body weight through proper diet and routine exercise you are reflecting values important to the dominant culture. They are self-discipline, self-constraint, a high degree of impulse control, diligence, and self-care. Wireless electromagnetic frequency assault torture takes control of the individual’s personhood and reformulates identity and creates a new identity coupled with a new narrative that the individual is “slow,” “not to bright,” “fat,” “sloppy,” and “tedious.” These are in direct opposition to the dominant ideology of a desired self. The technology usurps and reformulates a person’s agency and autonomy.

The reproduction of evil is a bestial gesture that is a marriage between toxicity and desire. Then, the perversity of survival is the inextrictably linking through victim-cum-perpetrator’s bestial gesture which links victim and perpetrator together through a form of “haunting.” The victim is haunted by her own moral failure, and the perpetrator thereby becomes “cleansed” and obscured in the survivor’s guilt. This can be rendered as a metaphor of the “washing away of blood from the perpetrators clothes.” The evidence of culpability dissolves in the inhumane acts of the victim’s survival. I see all the elements of a soul murder here. It is not the perpetrator who is guilty, it is the victim because of her own moral failure. She is responsible for her own victimization. She is the one who is at fault for the violence. She is to blame for the violation and betrayal. This is the phenomenology of the bestial exchange (Grand, 2000, pg. 91-95).

We can directly compare wireless electromagnetic frequency assault torture to Hitler and the German genocide of World War II through performing an analysis of Rudolf Hoss, commandant of Auschwitz, personal autobiography written in 1946. Hoss blamed the prisoner’s of Auschwitz for their depraved actions. The starving, beleagured prisoners were perceived by Hoss for their “monstrosity.” That their coerced transgressions of searching the dead for food, dragging the bodies of friends and relatives to the crematoriums, and pushing each other into the crematorium. The inhumane acts of the prisoners were not precipitated by Hoss' own cruelty. The Jews, not the Nazis, were the ones responsible for the real acts of sadism that occurred at Auschwitz.

Conclusion

Control of female appetites (whether to fatten up, lose weight, not have sexual intercourse, remove sexual desire) through cultural ritual is an old, pedagogical trick. In other words, the form oppression takes (e.g. lose weight, gain weight, alter the body in some way, not have access to abortion because of declining fertility rates, see Center for Disease Control online link in sources below) is based in the particular ideal that is peddled to women and men, and this ideal is, related to the organizational needs of the culture.

Sources:

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Bulik, C.M. (1987) Drug and alcohol abuse by bulimic women and their families. American Journal of Psychiatry, 144, 1604-1606.

CDC. April 25, 2024. U.S. Fertility Rates Drops To Another Historical Low. https://www.cdc.gov/nchs/pressroom/nchs_press_releases/2024/20240525.htm

Douglas, M. (1966) Purity and Danger. New York: Routledge.

__________ (1970) Natural Symbols: Explorations in Cosmology. London: Routledge.

First Do No Harm: The Paradoxical Encounters of Psychoanalysis, Warmaking, and Resistance. (2010) eds. Adrienne Harris and Steven Botticelli. New York: Rougledge.

Gentile, K. (2007) Creating Bodies: Eating Disorders as Self-Destructive Survival. Hillside, NJ: The Analytic Press.

Grand, S. (2000) The Reproduction of Evil: A Clinical and Cultural Perspective. Hillsdale, NJ: The Analytic Press.

Harris, A. (2017) Intamacy: The tank in the bedroom. International Journal of Psychoanalysis, 98:895-907.

Hess-Biber, S. (1996) Am I Thin Enough Yet? The Cult of Thinness and the Commercialization of Identity. New York: Oxford University Press.

Hoss, R. (1946) Autobiography of Rudolf Hoss: In: KL Auschwitz Seen by the SS, ed. J. Bezwinska & D. Czech. New York: Fertig, 1994.

Hudson, J.I., Pope, H.G., Jonas, J.M., Yurelun-Todd, D., & Frankenberg, F.R. A controlled family history study of bulimia. Psychological Medicine, 17, 883-890.

Martin, E. (1987) The Woman in the Body: A Cultural Analysis of Reproduction. Boston, MA: Beacon Press.

Nasser, M. (1997). Culture and Weight Consciousness. London: Routledge.

Pope, H.G, & Hudson, J.I. (1992) Is childhood sexual abuse a risk factor for bulimia nervosa. American Journal of Psychiatry, 149, 455-463.

Sampson, E.E. (1996) Establishing Embodiment in Psychology. Theory & Psychology, 6:601-624.

Said, R.P. (1994) Too “close to the bone”: The Historical Context for Women’s Obsession with Slenderness. IN: Feminist Perspectives on Eating Disorders, ed. P. Fallon, M. Katzman, & S. Wooley. New York: Guilford Press, pg. 3-16.

Sexual Abuse and Eating Disorders (1996) eds. Mark F. Schwartz and Leigh Cohn. Bristol, PA: Brunner/Mazel.

Synnott, A. (1991) The Body Social: Symbolism, Self, and Society. New York: Routledge.

Turner, B. (1984) The Body and Society. Oxford: Basil Blackwell.

Wooley, W. (1994) …And man created “woman”: Representations of women’s bodies in Western culture. IN: Feminist Perspectives on Eating Disorders, eds. P. Fallon, M. Katzman, & S. Wooley. New York: Guilford Press, pg. 17-52.