Imperium - Francis Parker Yockey

Francis Parker Yockey, Imperium (1948), éd. Invictus Books, 2011 (ISBN 9780615505978), p. 93-100.

Freudianism

As was the case with Darwinism and Marxism, Freudianism has no Cultural, but only anti-Cultural significance. All three are products of the negative side of the Civilization-crisis, the side which destroys the old spiritual, social, ethical, philosophical values, and substitutes for them a crude Materialism. The principle of Criticism was the new god to whom all the old values of the Western Culture were offered up. The spirit of the 19th century is one of iconoclasm. The outstanding thinkers nearly all had their center of gravity on the side of nihilism: Schopenhauer, Hebbel, Proudhon, Engels, Marx, Wagner, Darwin, Dühring, Strauss, Ibsen, Nietzsche, Strindberg, Shaw. Some of these were also, on the other side of their beings, heralds of the Future, the spirit of the 20th century. The leading tendency was however, materialistic, biological, economic, scientific — against the soul of Culture-man and the hitherto acknowledged meaning of his life.

Not on a par with them, but in their tradition, is the system of Freudianism. The soul of Culture-man is attacked by it, not from an oblique direction of economics or biology, but from the front. The “science” of psychology is chosen as the vehicle to deny all the higher impulses of the soul. On the part of the creator of psychoanalysis, this assault was conscious. He spoke of Copernicus, Darwin, and himself as the three great insulters of mankind. Nor was his doctrine free from the fact of his Jewishness, and in his essay on The Resistance to Psychoanalysis, he says that it is no accident that a Jew created this system, and that Jews are readily "converted" to it, since they know the fate of isolation in opposition. Vis-a-vis the Western Civilization Freud was spiritually isolated, and had no recourse but to oppose.

Freudianism is one more product of Rationalism. It turns rationalism on the soul, and finds that it is purely mechanical. It can be understood, and spiritual phenomena are all manifestations of the sexual-impulse. This was another one of those marvelous and grandiose simplifications which guarantee popularity for any doctrine in an age of mass-journalism. Darwinism was the popular outlook that the meaning of the life of the world was that everything else was trying to become man-animal, and man was trying to become Darwinian. Marxism: the meaning of all human life is that the lowest must become the highest. Freudianism: the meaning of human life is sexuality, actual, optative, conative, or otherwise. All three are nihilistic. Culture-man is the spiritual enemy. He must be eliminated by animalizing him, biologizing him, making him economic, sexualizing him, diabolizing him.

To Darwinism, a Gothic cathedral is a product of mechanical evolution, to Marx it is an attempt of the bourgeois to trick the proletariat, to Freud it is a piece of frozen sexuality.

It is both needless and impossible to refute Freudianism. If everything is sex, a refutation of Freudianism would also be sexual in significance. The 20th century does not approach phenomena that have become historical by asking whether they are true or false. To its historical way of thinking, a Gothic cathedral is an expression of the intensely religious, newly awakening young Western Culture, which shadows forth the striving nature of this Culture-soul. In its necessity for self-expression, however, this new outlook must reject the materialistic tyranny of the older, immediately preceding outlook. It must free itself also from Freudianism.

This last great attempt to animalize man also uses critical-rationalistic methods. The soul is mechanical: it consists of one simple impulse, the sexual instinct. The whole life of the soul is the process of this instinct getting misdirected, twisted, turned upon itself. For it is elemental to this “science” that this instinct cannot go correctly. To describe the mechanical functions of the soul is to describe diseases. The various processes are neurosis, inversion, complexes, repression, sublimation, transference, perversion. All are abnormal, unhealthy, misdirected, unnatural. As one of its abecedarian truths, the system states that every person is a neurotic, and every neurotic is a pervert or invert. This applies not only to Culture-man, but to primitive man as well.

Here Freud surpasses Rousseau, who at the beginning of the early Civilization phase of the West, affirmed the purity, simplicity, and soul-healthiness of the savage, in contrast to the wickedness and perversion of Culture-man. Freud has widened the attack — the whole human species is the enemy. Even if one did not know from all the other phenomena that the early Civilization-phase of Materialism and Rationalism had closed, one would know from this system alone, for such complete nihilism is obviously not to be surpassed, expressing as it does anti-Cultural feeling to its uttermost limits.

As a psychology it must be called a patho-psychology, for its whole arsenal of terms describe only aberrations of the sexual instinct. The notion of health is completely dissociated from the soul-life. Freudianism is the Black Mass of Western Science.

Part of the structure of the system is the interpretation of dreams. The purely mechanical workings of the "mind" (for there is no soul) are shown by dreams. Not clearly shown, however, for an elaborate ritual is needed to arrive at the real meaning. “Conscience censorship” — the new name for Kant's “moral reason” — “symbolism,” “repetition-compulsion” — these and many more Kabbalistic numina have to be invoked. The original form of the doctrine was that all dreams were wishes.

To dream of the death of a loved person was explained by psychoanalysis as latent parent-hatred, the symptom of the almost universal Oedipus-complex. The dogma was rigid: thus if the dream was of the death of a pet dog or cat, the animal was the focus of the Oedipus-complex. If the actor dreams of not knowing his part, it shows that he wishes he might sometime be so embarrassed. In order to attract more converts, including those of weaker faith, the doctrine was slightly changed, and other dream-interpretations were admitted, such as the “repetition-compulsion,” when the same fear-dream recurs regularly.

The dream-world of course reflected the universal sexuality of the soul. Every conceivable object in a dream was capable of being a sexual symbol. “Repressed” sexual instinct appeared in dreams, symbolizing, transferring, sublimating, inverting, and running the whole gamut of mechanical terminology.

Every person is a neurotic in his mature life, and it is no accident, for he became so in his childhood. Experiences in infancy determine — quite mechanically, since the whole process is non-spiritual — which particular neuroses will accompany the person through his life. There is really nothing that can be done about it, except to deliver oneself into the care of a Freudian adept. One of these announced that 98 per cent of all persons should be under the treatment of psychiatrists. This was later in the development of the system; at first it would have been 100 per cent, but, as with Mormonism, the original purity of the doctrine was compromised by the Elders for reasons of expediency.

The average man who is doing his work presents a great illusion to the eye of an observer — it looks as though he is doing what he is doing. Actually, however, Freudianism shows that he is only apparently doing it, for in actuality he is quietly thinking about sexual matters, and all that one can see is the results of his sexual fantasy sifted through mechanical filters of conscience-censorship, sublimation, transference, and the like. If you hope, fear, wish, dream, think abstractly, investigate, feel inspired, have ambition, dread, repugnance, reverence — you are merely expressing your sexual instinct. Art is obviously sex, as are religion, economics, abstract thought, technics, war, State and politics.

II

Freud earned thus, together with his cousin Marx, the Order of Simplicity. It was the coveted Decoration of the age of Mass. With the demise of the Age of Criticism, it has fallen into the discard, for the new outlook is interested, not in cramming all the data of knowledge, experience, and intuition, into a prefabricated mold, but in seeing what was, what is, what must be. Over the portal of the new outlook is Leibnitz's aphorism: “The Present is loaded with the Past, and pregnant with the Future.” The child is father to the man — this is ancient wisdom, and describes the unfolding of the human organism from infancy to maturity, every stage being related backwards and forwards because one and the same soul speaks at every moment. Freudianism caricatures this deep organic vision with a mechanical device whereby childhood determines the form of maturity, and makes the whole organic unfolding into a causal process, and what is more a diabolical, diseased one.

Insofar as it is Western at all, Freudianism is subject to the prevailing spirituality of the West. Its mechanism and materialism reflect the 19th century outlook. Its talk of the unconscious, of instinct, impulse, and the like, reflects the fact that Freudianism appeared at the transition point in the Western Civilization when Rationalism was fulfilled and the Irrational emerged again as such. It was not at all in the terminology or the treatment of the new, irrational elements in the doctrine that Freudianism presages the new spirit, but simply and solely in the fact that irrational elements appear. Only in this one thing does this structure anticipate; in every other way, it belongs to the Malthusian-Darwinian-Marxian past. It was merely an ideology, a part of the general Rationalistic-Materialistic assault on Culture-man.

The irrational elements that the system recognizes are subordinated strictly to the higher rationalism of the adept, who can unravel them and lead the suffering neurotic into the light of day. They are, if possible, even more diseased than the rest of the mind-complex. They may be irrational, but they have a rational explanation, treatment, and cure.

Freudianism appears thus as the last of the materialistic religions. Psychoanalysis, like Marxism, is a sect. It has auricular confession, dogmas, and symbols, esoteric and exoteric versions of the doctrine, converts and apostates, priests and scholastics, a whole ritual of exorcism, and a liturgy of mantic. Schisms appear, resulting in the foundation of new sects, each of which claims to be the bearer of the true doctrine. It is occult and pagan, with its dream-interpretation, demonological with its sex-worship. Its world-picture is that of a neurotic humanity, twisted and perverted in its strait jacket of Western Civilization, toward whom the new priest of psychoanalysis stretches out the hand of deliverance through the anti-Western Freudian Gospel.

The Hatred that formed the core of Marxism is present in the newer religion also. In both cases it is the hate of the outsider for his totally alien surroundings, which he cannot change, and must therefore destroy.

The attitude of the 20th century toward the subject-matter of Freudianism is inherent in the spirit of this age. Its center is in action — external tasks call to Western soul. The best will hear this call, leaving those to busy themselves with drawing soul-pictures who have no souls.

Scientific psychology was always thus — it has never attracted the best minds in any Culture. It all rests on the assumption that it is possible by thought to establish the form of what thinks, an extremely dubious proposition. If it were possible to describe the Soul in rational terms — a prequisite to a science of psychology — there would be no need for such a science. The Reason is a part, or better, a partial function, of the Soul. Every soul-picture describes only the soul of him who draws it, and those like him. A diabolist sees things Freud-wise, but he cannot understand those who see things otherwise. This explains the vileness of the Freudianistic attempts to diabolize, sexualize, mechanize, and destroy all the great men of the West. Greatness they could not understand, not having inward experience of it.

Soul cannot be defined — it is the Element of Elements. Any picture of it, any psychological system, is a mere product of it, and gets no further than self-portrayal. How well we understand now that Life is more important than the results of Life.

Psychology-systems use the terminology — in all Civilizations — of the material sciences of physics and mechanics. They reflect thus the spirit of natural science, and take rank therewith as a product of the age. To the higher rank to which they aspired, namely the systematization of the Soul, they do not attain. No sooner was Freudianism well-established as the new psychoanalytic Church than the onward development of the Western Civilization made it old-fashioned.

The psychology of the 20th century is one adapted to a life of action. To this age psychology must be practical or it is worthless. The psychology of crowds, of armies, of leadership, of obedience, of loyalty — these are valuable to this age. They are not to be arrived at by “psychometric” methods and abstruse terminology, but by human experience — one's own, and that of others. The 20th century regards Montaigne as a psychologist, but Freud as merely the 19th century representative of the witch-obsession of the Western Culture in its younger days, which was also a disguised form of sex-worship.

Human psychology is learned in living and acting, not in timing reactions or observing dogs and mice. The memoirs of a man of action, adventurer, explorer, soldier, statesman, contain psychology of the type that interests this age, both in and between the lines. Every newspaper is a compendious instruction in the psychology of mass-propaganda, and better than any treatise on the subject. There is a psychology of nations, of professions, of Cultures, of the successive ages of a Culture, from youth to senility. Psychology is one aspect of the art of the possible, and as such is a favorite study of the age.

The greatest repository of psychology of all is History. It contains no models for us, since Life is never-recurring, once-happening, but it shows by example how we can fulfill our potentialities by being true to ourselves, by never compromising with that which is utterly alien.

To this view of psychology, any materialism could not possibly be psychology. Here Rousseau, Darwin, Marx, and Freud meet. They may have understood other things, but the human soul, and in particular the soul of Culture-man, they did not understand. Systems like theirs are only historical curiosities to the 20th century, unless they happen to claim to be appropriate descriptions of Reality. Anyone who "believes in" these antiquated fantasies stamps himself as ludicrous, posthumous, ineffective, and superfluous. No leading men of the coming decades will be Darwinians, Marxians or Freudians.

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