Sexual morality, violence, and Power [Chapter 2.8]

in psychology •  last month

Sexual violence is a prerequisite of power. The prevailing cults (or 'religions') on Earth encourage the widespread ritualized sexual-repression and sexualized-punishment of its citizenry. From the moment a child on Earth is born, one of the prominent cults on the planet will likely begin its indoctrination process.

Measuring how much of a woman's leg can be legally 'exposed', Chicago 1912.

It is essential for power to suppress and vilify sexuality. Having identified human sexual relations as the primary means by which citizens intimately relate and bond with each other, the Master Psychologists have disrupted communities and alienated citizens from each other. This has been done by moralizing against natural, healthy sexual expressions between consenting adult partners, while simultaneously raping and abusing children behind the scenes.

The Catholic Church is merely an overt example of what many cults on Earth have engineered: A system where a priest-class preaches sexual abstinence in the pulpit while raping children in the chambers of the church building. We imagine the hardest cognitive step for most readers to undertake is to recognize that many of the major cults on earth are not religious groups with a pedophile problem, but pedophile rings with a religion problem.

These cults, which include all major so-called ‘religious’ groups on the planet, essentially face a core problem in their practices: Growing parts of the population on Earth are beginning to see these quasi-religious organizations for what they are: Moralizing fronts to an international network of child-rapists.

However, when an adult has been indoctrinated (or ‘programmed’) as a child into the belief-system of one of these dominant cults, it is extremely unlikely they will find a means by which to deprogram themselves. It is for this reason that the trauma-based mind-control of children by groups like the Catholic Church is so effective and why emerging awareness is so slow to dawn.

Later in this book, we will describe the ritual sexual traumatization and genital mutilation of female and male babies by several different groups (a practice these cults call ‘circumcision’). However, this ritual is simply the most overt in a substantial repertoire of anti-sex ‘religious’ programming. In practice, a human child is, typically, subjected to hundreds of minor and major sexual assaults during their formative years.

We know that it may be as high, or higher, than 1 in 3 female children who are sexually assaulted before the age of 18. For boys, the figure is thought to be slightly lower, at 1 in 5, but both these figures represent reported cases, and we can reasonably expect the unreported cases to be substantially higher. Additionally, these figures do not include major sexual assaults like male genital mutilation without anesthetic (circumcision).

The problem here is a familiar one: Some of the most significant methods of sexual abuse have been normalized to the point where they have become culturally invisible (just as the water a fish swims in has become ‘invisible’ to the fish.) Any sufficiently pervasive practice in a culture tends to becomes ‘part of the scenery’ and goes unremarked by insiders.

A problem of observation

Before we continue this section, we would like to draw the reader’s attention to an anthropological problem we face when attempting to analyze the sexual-manipulation of an entire planet by dominant castes (or ‘classes’). This is the problem of observation. In other words: How do we stand outside Earth and look back in at the problem?

Anthropologists inevitably observe other cultures from the platform of their own. When an anthropologist discovers an ancient tribe, isolated in the middle of the Amazon jungle, the anthropologist’s ability to perceive the unique and alien aspects of the tribe’s cultural practices relies on her not being part of that tribe.

Were this anthropologist herself a member of the tribe, raised in the village, she would find it very hard to step out of that same culture and perceive its activities. In the same way, it would take a member of that remote tribe travelling to New York to offer the most perceptive insights into the cultural nuances of New York City.

Outsiders tend to make the best observers of cultural constructs in a society. Often they are the only people in that culture able to fully perceive the culture’s rituals and rites. This is because they have not been indoctrinated, since birth, to participate in the culture’s activities. What has become normalized to those in New York City is completely novel to the Amazonian tribe-dweller. To return to Marshall McLuhan’s metaphor: The Amazonian tribesperson can see the water in which the ‘fish’ of the city swim. The fish in the city cannot.

For the purposes of this book, then, we invite the reader to visit planet Earth as an outsider; an alien anthropologist. This is difficult, because it is likely that you have known no other world than Earth. However, the depth and scale of the problem of sexual-repression and sexual-violence on Earth is so substantial and pervasive, that taking this imagined-journey with us is the quickest way to understand what is going on here on your planet.

In order to visit the Earth as an alien anthropologist, first we will describe this new alien home planet, which we will call ‘Gilese’. This new planet is one where sexual repression and violence has not been engineered by a powerful priest-class. From this new new planet, Gilese, we will have a platform on which to stand and view Earth.

After this imaginative journey, we will return (conceptually) to Earth and explore the ways in which the Master Psychologists’ castes (or ‘classes’) and their priest-class have manipulated social systems on Earth to create a landscape of dense psychosexual disorders and confusion. We hope that, by the end of this section, you will have a clearer understanding of why it was so important for the Master Psychologists to destroy natural human sexuality.

Imagine a different planet

Imagine Gilese. Gilese is a planet orbiting a distant sun. The climate on Gilese is very similar to Earth and, like on Earth, hominid lifeforms have evolved. These hominid lifeforms look very similar to humans. In fact, if someone from Gilese was to visit Earth in the early 21st Century, they would go unremarked. We are an almost identical species to the Gilese.

This is where the similarities end.

The Gilese either did not see the rise of a priest-class (or a group of Master Psychologists), or they have evolved beyond this. Although the Gilese have many interesting social practices and traditions we will, for the purposes of this section in the book, focus on what humans would call the ‘sexual’ aspects of Gilese society. However, the Gilese themselves have no such word as ‘sexual’, because intimate, physical activities for the Gilese are not thought to be a separate class of behaviours, but are a fully-integrated aspect of life on the planet.

On Gilese, citizens are free to participate in what we, on Earth, might call ‘sex’ with any other consenting member of the society. Although you might expect this to invite exploitation — for example older beings sexually intruding on very young beings — this does not happen. This is because children on Gilese were free to express themselves physically with other children, so no adult grows up with an earlier phase in their ‘sexual’ development incomplete, seeking resolution.

There is also no priest-class on Gilese sexually violating children en-masse. In fact, there is no religious construct on Gilese. As a result, no adult Gilese finds themselves unconsciously reenacting their childhood sexual trauma on the next generation.

No adult on Gilese has ‘sexual’ interest in a child. This is because all citizens on Gilese were able to transition unmolested through the natural phases of their own childhood evolution — what, on Earth, we might call ‘psychosexual development’.

In other words: As a result of this universal freedom of physical contact between children, and the absence of a priest-class, no adult Gilese has been psychosexually jammed at an earlier age or abused. Gilese adults, therefore, have no ‘sexual’ interest in other beings that are not of an appropriately equal-standing to them in age and power.

Unlike on Earth, there is no priest-class on Gilese who issues a complex set of prohibitions on human sexual-contact while raping children in its hidden chambers. As a result, citizens of Gilese are not in the least bit confused about their bodies or the pleasure they take in connecting with each other physically.

Marriage is unknown on Gilese, as there is no priest-class who encourages ownership of material goods or other beings. Even if someone on Gilese wanted to restrict their freedom in such a way (and none do) it would be impossible to find someone on Gilese who understood the concept of marriage, or was able to perform the ceremony. Children are taken care of by all Gilese citizens and there is no concept on Gilese of ‘my’ child. All children are ‘our’ child. However, the Gilese do not express it in these terms since they have never known ownership of beings and do not have possessive pronouns.

The concept of ‘parents’ does not exist on Gilese. This is because Children on Gilese are not considered to be owned or tended-to by any specific individuals, but are cared for by the entire society. As a result, child-abuse is unknown. Unlike on Earth, the Gilese do not live in segregated boxes (‘houses’) where two larger beings take charge of smaller beings without oversight. The Gilese would be horrified at this idea, since they are aware that isolation from society causes disease and, in earlier times, were aware of the result of studies comparable to our ‘Stanford Prison Experiment’.

It might be easiest to say that on Gilese, everyone considers themselves the parents of every child — although they have no word for this concept. Children are considered emissaries of the universe and are highly revered as newcomers to be welcomed and loved.

Because of the absence of a priest-priest-class on Gilese, there is no restriction on love-bonding structures. However, the Gilese do tend towards thrupples (three-person intimate groups, or triads) which form the most common enduring relational structures. However, these triads supplement existing social-contact between those on Gilese, and are not restrictive.

In other words: citizens on Gilese tend to form enduring, intimate triads, but members of these triads are free to engage in relations outside these triads and typically do so. This is because freedom is the highest value in Gilese society. Each member of the society realizes that they can only know they are loved if their partner(s) are free to leave.

The reason for the formation of these enduring triads is unknown, only that the system gravitates towards this. Perhaps it is connected with the crystalline, or tetrahedron, structure of the deep universe. Alternatively, this tendency to triads may simply abide by the geometric principle that a tripod is more stable than a bi-pod or a mono-pod.

It could be argued that Gilese society is, in fact, a poly-pod (a multiple-limbed structure) where triads interlock with other triads to form an lattice of connections across itself. We can see, from this perspective, how the priest-class back on Earth may, at some point in the past, have observed that ‘sexual’ expression is the glue that binds the crystalline matrix of hominid societies together.

On making this observation, it is possible that Master Psychologists specifically sought to destroy this glue. This was done by dominating societies on Earth and overtly instituting a series of complex rules and taboos on physical connection between citizens. At the same time, behind the scenes, the Master Psychologists set about sexually traumatizing children en-masse in highly organized cells run by their priest-class. This two-pronged assault on societies had the effect of smashing the crystalline connection that ran through the society, causing it to separate and isolate: This being the perfect conditions under which the Master Psychologists could control the citizenry.

In summary: Prohibition, restriction and moralization over human sexual relations by the priest-class on Earth causes exactly the problems it claims to solve. The Master Psychologists have used their priest-class to destroy the natural development of human sexuality (from infancy to adulthood) because it is the glue that binds societies and would, if left to emerge naturally and freely, threaten their control.

We will return to this topic in more detail when we ‘return to Earth’ in the next section of this chapter tomorrow.

Previously published sections:

Chapter 1
1.0 Our village is sick
1.1 What is Mind control?
1.2 Engineered Ignorance of the Occult
1.3 The History of Mind Control
2.0, 2.1 Splitting and Spinning
2.2 Near-drowning
2.3 Live burials
2.4 Use of animals and insects
2.5 Association of creativity with pain
2.6 Use of electric shocks as a programming method
2.7 Ritual Murders and their Meaning


If you are reading this sometime in the distant future, please be aware that this is a draft chapter section from the book Secret Doors, Hidden Rooms: Understanding and Deprogramming Trauma-Based Mind-Control systems which may now be available as a complete and finished book. It will contain much more detail and an updated text. Try searching for it online.

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I must say, this took a turn I didn't expect.

Gilese is certainly a colorful planet and culture, but a utopian fantasy world seems a bit of a strange place to start when you're trying to say stuff about the real world. Gilese makes some impressive leaps and more than a few generalizations.

Not to say I'm totally closed to it. I think I get what you're trying to say there.

By the way, where does that name come from?


@a-non-e-moose We didn't expect this turn either. It's just what came up in writing today :)

Gilese 581g is a real, known, potentially 'habitable', planet, in the so-called "Goldilocks Zone" of a distant star system. Obviously we don't actually know what's going on there (probably).

I take your point, and we're thinking of taking the imaginative Gilese material and putting it in a separate book which invites meditation on alternative global cultures. I agree that it's probably best to keep this book, "Secret doors, Hidden Rooms", focused on deconstructing existing systems of mind-control, rather than proposing utopias just yet :) Whether this was strictly suitable for the current book is something that had been on my mind since we wrote this section; so thank you for clarifying it.

I think to associate religiosity with sexual repression is something of jumping the gun. I don't doubt it is present to a large extent (though plenty of religious people have fulfilling sex lives with long-term partners) I just think that our secular alternative takes repression and twists it into a commodity, rather than actually freeing anyone. In the west young people are having less and less sex, they are not taught about sexual pleasure and sexual stigmas remain, no religious terminology required. Men are afraid, women are unfulfilled, and no amount of secularisation will alter that.


Thank you for your thoughtful comments, @goldheart

I take your point. I think the difficulty in having conversations on this topic is that already some binaries are being assumed. It's also hard for me to step outside of these paradigms and imagine a space beyond them. But I would like to explore this set-up:

Religiousity: Secularism

I wonder if these two concepts are not opposites but the same thing? For example, yes it could be argued that secularism is the opposite of religion. But I would argue that 'religion' (and by that I mean organized religion like the Catholic Church) and secularism are different wings of the same organization.

To put it briefly: The Catholic Church (as just one example) creates prohibition around natural sexual freedom. This then creates the very circumstances under which sex can be sold back to people under an apparently 'secular' system of commodification.

In other words: You have to take something from the 'commons' in order to sell it back to people. Many 'organized religions' steal a person's sexuality (via child-rape, genital mutilation, and a barrage of negative-messaging), which is precisely the prerequisite for creating a commodity of it.

It is impossible to commoditize what people already have for free. Therefore, it must first be stolen from them.

From my perspective, the 'church' often steals what the 'not church' ('secular', commercial interests) sells back to the people. The profits then often find their way back to the 'church' — it's hard not to notice their wealth hoarding. It's an ingenious racket.

I agree with your assessment of male-female sexual relations. What do you feel is the route to a solution?

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