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25670Re: "On the 'anthroposophy and racism' hoax"

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  • Theodor Grekenquist
    May 6, 2006
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      Hello Joel, you wrote:

      >But when you make your own remarks describing Steiner as
      >schizophrenic, and anthroposophists as believers in myths, then why
      >are you surprised when what you put out comes back to you.

      So far, schi8zophrenia and myths have not come back to me. I will
      explain the relationship between Steiner's illusions and his
      followers' myths below.

      >You also make big assumptions. You assume I have patients to whom I
      >speak and say things like I said to you.

      Yes, I thought it might be part of your technique. Bury them first,
      crush their egos, and then rebuild them afterwards. The bootcamp approach.

      >But you don't actually know what it means when I say I have 18 years
      >experience in mental health.


      >You seem to conflate schizophrenia and multiple personality
      >disorder, two very distinct psychological states or "diseases".

      Steiner suffered from the former, like John Nash. I have had my share
      of problems with the latter, and I still do.

      John Nash was pursued by an imaginary room mate from Princeton, his
      little niece, and a G-man and his Pentagon staff. If Nash had held
      lectures about these characters being real but only visible to
      "clairvoyants" like himself, his students would have been believers in myth.

      Rudolf Steiner was not followed around by two men and a little girl,
      but instead by astral and etheric bodies, Lucifer and Ahriman and
      ghosts and nature spirits. But instead of facing his illusions for
      what they were, he sought to make them real by concocting a home-spun
      epistemology. It looks as if he started this project at a young age
      to cure himself, or to recognize his illusions the way John Nash did,
      but in the process he did not succeed in writing off his
      hallucinations, so he came to claim that "monism" should include
      dreams and visions because they were "empirical".

      >The field of psychiatry and psychology, below the level of PhD, is
      >filled with many people who have no business treating other people.

      The man who treated me in India, dr. Masaro Delitsu from Tokyo, had
      his PhD, but he told me that he knew of much better therapists than
      himself who did not have a university education. They were Zen
      Buddhists, and you of all people should recognize this, because they
      were considered "initiates" in the old days.

      Personally, I am an atheist, but if I should turn to a religion, it
      would have to be Buddhism, which is not theistic.

      >Poorly trained therapists will believe almost anything the patient
      >says (trying to be supportive), while the patients, especially those
      >with character disorders, will invent almost any symptom in order to
      >gain their secondary goals.

      Fortunately, dr. Delitsu was a very experienced and shrewd therapist
      who did not take any bullshit from me. He didn't really have to,
      because I am not much of a bullshitter, but I was evasive at first
      because I did not trust him.

      >Even PhD therapists have difficulty here. I once saw a PhD doctor
      >accept as a patient a street whore who was (as usual) also a heroin
      >addict, and within a week the doctor had discovered she had 23
      >personalities. Of course, for this addict, she now had an official
      >excuse to refuse to confront her addiction, because it wasn't her
      >fault anymore, it was the fault of one of her "alternate personalities".

      I am not like that today. I take full responsibility for what my
      personalities are doing. One of these personalities I call Billy, but
      he has no name because he tends to adopt the characteristics of
      people I meet, also online. I have apologized privately to another
      list member for Billy's recent behavior.

      I feel for that prostitute you mention who suffered from heavy drug
      addiction in addition to struggling with as many personalities as I
      first hade before I was treated. That is a very big burden to carry
      around all at once. I have not swuffered from drug addiction, but I
      have enjoyed the privilege of counselling such people. And the most
      effective Zen-techniques to snap such people out of their misery are
      things I learned from dr. Delitsu. Things may get dramatic sometimes,
      and it happens that arms or legs are broken in the process, but if
      it's done expertly, you may save up to eight or nine months of
      laborious treatment time that way. Zen is like a shock, and it should
      be felt like an electric charge, hurling you across the room and into
      a brick wall if necessary.

      >A secondary goal for someone with a character disorder is not
      >treatment or cure, but rather some other objective or pay off, which
      >the patient with the character disorder seeks. They become, in a
      >very real sense, co-dependent with the therapist, who feeds their
      >need for seeing themselves as "ill", while all the while the real
      >goal is to have something they can use to portray themselves as a
      >victim and use that victim-hood position in order to manipulate
      >their environment.

      That was a secondary effect of dr. Delitsu's "out to lunch"
      treatment. It prevented me from becoming dependent on him and
      manipulate his goodwill, and I have successfully applied the same
      techique with some of my drug patients.

      >You try to talk the talk, but give no evidence in this field of
      >being able to walk the walk, either as a patient or as someone in a
      >position to diagnose others.

      I do not wish to treat anyone here for pathologies or disorders, and
      I am not here for therapy either.

      >Maybe you should leave this list and concentrate on your theraputic needs.

      I have been subscribing to this list for two years, for the most part
      lurking until very recently, and dr. Delitsu believes that it is good
      for my further education as a counsellor to study anthroposophical
      problems in this way. If you want to voice your opinion to him, I
      should be able to get you guys in touch. That may be a good idea,
      because I believe dr. Delitsu may be able to help you too, Joel, with
      your own problems.

      Best wishes,

      Theodor Grekenquist
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