1. Adult Horror Shows
Children are immeasurably more vulnerable and sensitive than adults. It’s immeasurable because the only way to measure someone’s distress is to empathically feel it, and we can’t have empathy for what we are no longer able to feel ourselves. (This is probably how a scientist like Kinsey could interpret a child’s panting and crying at being sexually molested as “arousal.”)
Because of this increased sensitivity, children experience abuse at a vastly deeper level of intensity to what we, as fragmented adults, can even begin to comprehend. Adults who are already traumatized and fragmented by their own childhood experiences have shut down their capacities to feel intensely as the only way to survive the trauma.
As a result, adults may treat their own children in ways they don’t recognize as abusive. It’s that obliviousness, as much as the abuse itself, that has such a severe impact on children. Even relatively minor forms of abuse (a lack of love, kindness, or respect) can cause profound distress for a child whose identity is still forming. It can lead to dissociation, a disembodied dream state in which the child attempts to make sense of the trauma and in the process gives birth to nightmarish scenarios endlessly repeating inside its inner world.
This may also be the source of those grim fairy tales (which children respond to precisely because they are nightmarish), and of much of the darker, more disturbing art that tries to address these sorts of childhood trauma indirectly (and yet often unwittingly perpetuates them).
If traumatized children grow up to be adults, and if they never address, integrate or heal their early experiences of abuse, there’s a good chance they will end up unconsciously acting those nightmare scenarios out: on their partners, their children, or on other people’s children.
They might have no memory of the actual events, or even of the waking nightmares they caused; but the feelings still trapped in the body would be agonizingly acute for them, and those feelings could drive them to act in whatever way was necessary to assuage them.
These traumatized people would not be reenacting what actually happened to them, but something more in line with their own subjective, nightmarish experiences. It could even take such a “theatrical” form as to include demons, gargoyles, dark robes, tunnels, dungeons, and all the other trappings of satanic ritual.
Child abuse = trauma = dissociation
= subjective nightmare associations
= memory loss
= adult compulsion to reenact the lost experiences and make the subjective objective
= higher-level of abuse of next generation children.
And so on. What would be the potential, exponential escalation rate of such an equation? Would it resemble the hidden side of culture and society as we are now starting to glimpse it, through media (or alt-media) storms like the ones created by Jimmy Savile, Marc Dutroux, or “Pizzagate”?
When I first made this correlation, in response to a comment at my blog, I was struck by how this could be something like the explanation I had long been seeking, for how the horrendous practices of ritual abuse became part of human culture to begin with. Did it happen something like this: via the unconscious, compulsive translation of subjective, affective trauma undergone by children into adult re-enactments that literalized forms of early abuse, and rendered them as true adult horror shows?
Occult style ritual abuse is like the dark side of “creative self-expression”: destructive self-repression. And yet it also has a creative, theatrical component, one that is fueled by the same unconscious trauma as dark fairy tales or cathartic works of art. It’s nearly impossible to delineate where one ends and the other begins, because it is a continuum and there is no actual cut-off point. These horror shows are being both openly and secretly enacted via fantasy and reality. That’s abuse culture: abuse that is culturally conditioned and a culture that is fundamentally abusive.
Pizzagate is an eerie conflation of fantasy and reality (culture and abuse) in which it is hard for anyone (at least if they are being honest) to tell where the fantasy-projection ends and the cold black reality begins. This is the liminal realm of dissociation–the same realm, or state, created in victims of sexual abuse trauma (such as alien contact spokesman Whitley Strieber) as a means to channel and direct the energy of the psyche into compulsive reenactments. And maybe even into psychic materializations, too, since who’s to say what’s possible in this realm?
So what happens when this liminal, dissociated space spills out into the collective sphere, and we can no longer tell “fake news” from official propaganda or distinguish symbolic “joke” enactments (like the recent CERN ritual) from art installations from occult rituals that include unspeakable acts of violence against children and infants? When the fake horror of childhood-rooted “screen” memory (fairy tales and slasher movies) becomes indistinguishable from the real horror of our everyday lives (because it is indistinguishable), and the local MacDonald’s, pre-school, TV show, or Pizza restaurant becomes the equivalent to Guatamo Bay–or the Overlook Hotel?
We are through the looking glass is what, and what happens on the other side, almost inevitably, is panic. This too can be made to serve the interests of the prevailing cultural abuse programs, as a means to perpetuate itself through increased misery, confusion, disorientation, and despair. It is sustained liminality, with no end in sight. Strawberry fields forever: a place where false ceremony masters dress up as kiddie clowns, spirit-cook our children in pizza ovens, turn female bodies into cakes, and devour our souls, endlessly and forever.
2. A Pizza-Related Handkerchief with a Map: The Fragmented States of Dissociation
The human/animal panic response has three primary modes: fight, flight, and fright (or freeze). The second two make us easy prey. The first, that of fight, turns us into potential predators. This is where the “witch hunt” comes in.
The witch hunt narrative is the adult response to the child’s awareness of fairy tale reality: that witches are real, and not all of them are good, in fact some do eat children– actually, literally eat children (maybe). The urge either to run from such a reality or to shut down our senses entirely is immense. There’s also an impulse to counteract that urge with an opposite and equal reaction, one of aggression. There’s nothing more dangerous than a wounded animal that’s cornered.
What counts above all, in such a condition of overwhelming fear and loathing, is being able to take a step back and turn one’s gaze inward. Not to avoid what is in front of one, but to understand through an internally centered lens. It’s like a waking dream that has taken decades to finally materialize. What counts now is seeing, confronting, and exposing our own programs of power-abuse.
Eradicating the Pizza-eating villains out there isn’t going to set us free from these internal programs; it is much more likely to have the opposite effect and turn us into something monstrous in our bid to eradicate these seeming monsters in our midst (it’s called self-righteousness, and it’s the negative identity’s favorite trick). Every black hat villain believes he’s a white hat savior. He knows it, because he’s using all his power and force, all his rage, to summon up a projected image of a greater evil, and destroy it, in order to make himself feel “good.” (Or herself.)
Another way of looking at Pizzagate and all it implies is to factor in the vast historical backstory to the current abuses that may or may not be coming to light. It’s not this or that bunch of people. It goes back to ancient Greece, ancient Egypt, ancient Babylon, and beyond. Degenerate art isn’t so much a case of art that’s degenerated but of how degeneracy has always used “art” (fantasy, dissociation) as both a cover for its toxins and a delivery device. Culture itself is toxic because these early programs of abuse began millennia ago, pre-historically even. Culture formed out of them, partially as a defense against them, and partially as a cover for them (the defense of dissociation is a cover, tragically enough).
It’s possible I am in panic mode myself (it sure feels like it sometimes), but it does seem as though we are reaching some sort of critical mass in terms of how these cultural abuse programs are finally coming to light. But even if we are, this is all the more reason to remain calm. Outrage, indignation, and fury aren’t going to bring an end to the abuse, only to some of the people committing it, and even then only the ones who are insufficiently hooked in to the higher power levels to avoid the “purge.”
Beyond that, it’s not just a question of the people who are actively committing the crimes; it’s the thousands upon thousands of enablers who really don’t care (though they say they do, and even believe it) and who far outnumber those of us who do care; and then there are the victims. Even assuming we could identify and root out every perpetrator, down to the last mom, pop, aunt, and brother (which might not leave many people), what about the victims? How are we going to ensure their healing so they won’t pass on the trauma?
This goes beyond massive. It’s so vast that being able to see it as it is and not lose our marbles is itself a heroic feat. Maybe it’s the only thing that really can be done, or needs to happen? Just to see the world as it is and not look away: not freeze, not fight, not take flight. Just look, and see.
There’s a Native American belief that it will take seven generations of completely abuse-free child-raising before the world is healed. This doesn’t seem too likely to happen as long as any vestige of our current society and culture remains. And if it were all to go away, who would be left to raise their children lovingly?
At present, what I see is a kind of massive changing of the guard, combined with a coming out of the closet for the “satanic” elite. Whether it’s either/or, or both/and, is hard to predict. People are being acclimatized, that much seems clear to me; and outrage isn’t going to shake them out of their funk, because when people are exposed to too much truth too fast, they shut down. It’s not a rational or conscious thing, it just happens.
It’s essential not to underestimate how endemic the problem of child sexual abuse is. It’s not just some “satanic” elite. They may take it to extremes and they may have created a whole hidden-in-plain-sight culture to push the themes and memes that will incept such behaviors in new generations of kids across a whole class spectrum. But ordinary, everyday sexual interference with children is literally everywhere. We may have no real inkling of how prevalent it is, because it’s literally unthinkable.
Start with your own childhood. Maybe you know there’s something terrible there. Or maybe you are sure there isn’t. In the latter case, chances are you’re wrong. Just look.
3. Satan Life: The Baroque and the Banal
When it comes to “Pizzagate,” just as with the 2016 US election, I am less interested in the facts of the case than I am in people’s changing reactions to them. This latter is at least something I can experience directly.
Most people are trying to understand the acts and individuals being signaled by “Pizzagate” by first transposing them to their own (highly subjective, and possibly imaginary) worlds. Their world is one in which raping and murdering children is a rare event that everyone agrees is wrong.
The idea there might be a social set in which everyone is committing these forbidden behaviors because they are, in fact, “the done thing” is unimaginable to us, at least as long as we continue to assume the world is the way we perceive it to be (i.e., largely made up of normal, decent people).
The assumption that the world is essentially made up of what we consider ordinary, decent people makes it impossible to understand something like Pizzagate, because to do so we have to imagine a world (one that so far is only very dimly perceived) in which child rape is something to joke about, something to hang art on your wall about, and something to send risky-edgy Instagram messages to your buddies about.
If this world exists hidden behind the world we think we live in, it’s possible for Alefantis et al. to get away with it because, Hell, who would be so blatant about it if they were really involved in that sort of stuff? (Also, they may not even realize how inappropriate it is, because in their world, it isn’t.) Our hand-me-down imaginary constructs of evil may be preventing us from recognizing actual evil when we encounter it, evil that is both baroque and banal. The name Alefantis is probably a pseudonym, and it also happens to be an anagram of “Satan Life.” Crazy coincidence, or tip of the hat to those in the know?
Based on my interactions at an online forum and other conversations, the general reaction to Pizzagate starts with “Nothing to see here, it’s all just a coincidence, speculation, projection, the ‘fevered fantasies’ of weak minds grasping at straws”; to, “It’s just art and to question art on moral grounds makes you a Philistine”; to a slow, sickly realization that something real is being indicated, something that’s almost unbelievably dark.
Not everyone comes around, however, and among those who are sticking to a steady denial of all the evidence (mostly based on the idea that it’s all a right-wing fake-news conspiracy by 4Chan and reddit/The_Donald), it is just about possible to imagine a progression from “It’s just art and/or sick humor,” to “OK, maybe it’s real; but maybe it’s not such a bad thing?” (Those kids look pretty happy, right?) The “Maybe it’s not such a bad thing?” potential non-reaction can only arise in tandem with the opposite reaction, however, which is the dreaded “witch hunt” response, i.e., a general outcry about the rank evil of the elite, and a corresponding demand for blood.
These two opposing reactions seem to go hand in hand: the more the Christian and other “paranoid” types become hysterical and demand justice, the more the “soft” Satanists and neoliberals can believe that the real danger is of a witch hunt, making the James Alefantises and Amanda Kleinmans of the world seem relatively harmless. Since the alleged “shooter” incident at Comet Ping Pong, they can even be seen as the victims in the story.
It’s hard to see how anyone who looks at the evidence around Pizzagate could sincerely argue that it’s pointing at harmless or irrelevant behaviors, however. At best, a bunch of people (including a powerful Washington entrepreneur, Alefantis, partnered with David Brock and connected to a former presidential candidate) are acting like pedophiles and murderers and making jokes about it. If the countless emails, Instagram photos, videos clips, music videos, poster art, innuendos, and all the rest are accurate, then something strange and unwholesome has either been occurring at Comet Ping Pong or is being referred to by people there who are complicit with something strange and unwholesome. That is surely beyond all reasonable doubt by now–even though the MSM narrative of “Pizzagate fake news” does not refer to the questionable taste of Comet Ping Pong art, etc., at all, thereby massively accentuating the seeming “nuttiness” of the “fake news” site theories.
The main argument against the relevance of this evidence is mostly a non-argument that claims it’s all a Wikileaks-slash-4chan “psyop” spreading manufactured non-evidence across the Internet to discredit the Clintons and buff up Trump’s campaign, in the process fooling researchers and investigators into chasing after chimera rather than uncovering actual crimes.
I say “non-argument” because this is as much of a conspiracy theory as that Comet Ping Pong is a nub of child trafficking and torture linked to the Clinton Foundation, and because the source of any alleged evidence for the latter claim can surely be evaluated independently of the reality of the first claim. In other words, to prove it’s all a “fake news psy-op,” the supposedly fabricated or spurious nature of the evidence must first be shown. This latter point is where most of the disagreement arises. It is quite subjective whether or not pictures of small children with accompanying jokes about “hotards” or emails about pizza-related maps are relevant as evidence.
The naysayers tend to argue in a circular manner by saying that these “exhibits” (in some cases literally) are irrelevant as evidence because they have been “cooked” by right-wing nutjobs. The reason it’s obvious they have been cooked, is that they are irrelevant. This lack of logical reasoning seems typical of the “defense,” who, ironically, use “lack of logical reasoning” as their main offense against anyone who suggests that Comet Ping Pong might at least be worth further investigation.
This fraught division between points of view has gone fully nuclear since Edgar Welsh allegedly went into Comet Ping Pong with an automated rifle and (allegedly) fired a couple of shots at the floor. Within the space of a week, not only has the “fake news” meme gone MSM viral, it has now become firmly and fatally linked to acts of violence.
A New York Times interview with Welsh tried to present Welsh as a hapless victim of fake news conspiracy theory sites (like this one?), making the real “terrorists,” uh, you and I. To suggest that this in itself is being deliberately orchestrated is to show a blue-meany lack of sensitivity for the “victims” (Alefantis and his client and employee base), and so be further associated with the alleged, rapidly-growing violent-extremist demographic. It will soon be advisable for every independent researcher of high states crimes, child trafficking, etc., to post a banner at his or her site saying “In no way does this site endorse violence.” And you know what they say about denials (if you have to say it . . .).
4. Let Them Eat Pizza
If Pizzagate is meant as a distraction from more actual government crimes, as some people (like Alex Jones or Peter Levenda) are now arguing, it doesn’t seem to be working, not for me anyway. Following Pizzagate leads (via Voat and other tip offs) has not distracted me from bigger, deeper, darker stuff but only led me back into the partially mapped terrain of social engineering that I first began to explore in earnest with “Occult Yorkshire.” (See for example, the connections between the Clinton Foundation and Absolute Rescue to Kids (ARK), and the literally Huxleyan programs of psychosinthesis and child experimentation, here.)
What I’ve seen coming from “Pizzagate” is more a case of accelerated polarization. There’s been a separation of the discussion/narrative into factions and layers, like an onion. Pizzagate looks nutty to some people, and yet it intersects with things they know are true, thing that are proven to be true (Laura Silsby child trafficking in Haiti, the Marc Dutroux affair, Jeffrey Epstein’s Lolita Express). Even so, it still looks nutty to these people, and they have allergies that cannot be ignored. So at what point does it become nutty and they have their allergic reaction? The means to avoiding the “nutty” stuff is compartmentalization. It entails the creation of internal invisible lines that awareness will not cross. That may be the goal, here, in which case it is as it has always been: psychic fragmentation, within and without.
But there’s more to it. The more of a concerted effort there is to discourage people from taking “Pizzagate” seriously, the more it signals to some of us that there is something worth looking further into. The attempt to shut down the Pizzagate discussion, not just by mainstream media but by some leading researchers in the alt-media community (Peter Levenda joined the Pizzagate debunking choir recently and told researchers to “grow the f*** up” and get over their “fevered fantasies”), is having the seemingly counter-intentional effect of, on the one hand, discrediting those voices calling for the shut-down and, on the other, giving more legitimacy and relevance to those voices who refuse to be discouraged.
As mentioned in part one of this piece, what seems to be lurking beneath the surface of this polarization (witch hunt vs. nothing to see here) is the age-old dilemma of the Bourgeoisie: “To beat or to join?” Those who can’t beat the elite want to join them; conversely, those who can’t join them, want to beat them. And so the gulf widens. How easily a person accepts (while denying) these sorts of behaviors depends in part on how close they are to them. Hipster-artist types, secular neoliberals, and occult-friendly authors like Levenda are more likely to see the sickly pedophilia jokes and sexual abuse references peppered throughout Pizzagate as “harmless” than, say, fundamental Christians are. At the same time, logically speaking, how close people get to this world would also depend on how easily they accept it. Signaling tolerance, and even tacit approval, of these activities is a good way to get invited to participate in them.
Both blind condemnation and blind complicity, moral judgment and amoral acceptance, play into the machinery of abuse culture. In either case, we’re using the wrong tools for understanding the behaviors. There isn’t a moral basis for condemning behaviors or thoughts, and there never has been and never will, because mores continue to change according to what serves the ruling class, what keeps abuse culture self-generating and self-repairing. The same is true of amorality, which is the flip side of moralism.
Amorality presumes that the only reason to check our behaviors is a moral one, and moral reasons can be dismissed on the premise that the only law is the law of the jungle. Amorality (nihilism) denies a non-biological dimension to human existence. It rejects the psyche, where all poisons go to dwell, and wants to become one with the poisons instead.
The only thing left–when both moralism and amorality fail–is a deepening understanding of these hidden licentious behaviors, of the culture that spawned them, and of the horrendous harm they are doing at a largely hidden (because unacknowledged) level. This includes harm to the perpetrators, and to everyone and everything in the material universe. It’s a harm that’s literally incalculable, and because of that, it’s becoming more and more unspeakable and unthinkable. This whiteout of awareness about the reality of psychic harm creates a vacuum, and into that vacuum, or out of it, a whole new philosophy is emerging.
5. Restless Vessels & Royal Vices
Am I concerned I might have jumped the shark by taking Pizzagate seriously enough to use it as an example of abuse culture? To be writing about it just as if it had been fully established as real? Of course I am. How could I not be? There are rubber sharks everywhere among the real ones, and it is getting harder and harder not to jump these days.
We are entering the twilight of the idols. We are immersed in a culture that is in the throes of total putrefaction–or transformation–a place in which knowing what’s real becomes almost impossible. But it’s not as though I have a choice. All unenlightened action is compulsive to a degree. For me, all the clues around Pizzagate “add up.” They seem coherent because they fit into an overall perception I have of the world, a perception I seem to have always subscribed to. Why that’s the case is part of the mystery I am unraveling. Is it because I grew up inside this world, witnessed it as a child, then later forgot it as I moved into adolescence and adulthood, only to rediscover it in my early twenties at a purely abstract and intellectual level, via conspiracy theory? Is this why I took to this sort of material like a long-stranded duck to water?
Pizzagate makes sense to me. It confirms my bias. Skeptics can use that to explain away everything I write and call it confabulation based on paper-thin evidence. They can say it is delusion cleverly argued and made to seem real. That could be so, though the question of where these delusions came from would still need to be answered.
On the other hand, it could be that I do know–from formative experiences–how these sorts of perpetrators move through our world, the sorts of masks they wear and the games they play. It could be that I have learned to recognize this through a combination of direct, traumatic encounters (now forgotten) and half a lifetime’s painstaking and obsessive research into these subterranean movements. Maybe I am like a child who grew up inside the Mafia and who learned all the “tells” and then forgot? Maybe now I am watching and recognizing the micro-movements, the set-ups and the subterfuges, instinctively knowing what they all mean? Even if this were the case, I still don’t know what the end game is or whether I am supposed to see all this or not. For all I know, I could be the mark. Just because I know how to identify one level of conspiracy doesn’t mean there aren’t deeper levels which I am not clued into. I could be part of the “Pizzagate psyop.” But like I say, it’s not as if I have a choice.
After psychic fragmentation and dissociation, the primary goal (or at least the most observable symptom) of organized sexual abuse is probably the premature sexualization of children. How many generations are there now who have been psychologically and sexually reconfigured by this abuse culture? How far-reaching and widespread are the tentacles of trauma? If Pizzagate is real, then the clientele of Comet Ping Pong–the ones in the know, the hipster-artist-mock-satanic-libertine Bourgeoisie pseudo-elite–would have been reared for this from birth, even from prior to birth. Sexual abuse–even the remote abuse of cultural saturation, though I strongly doubt it’s only that–shatters the psyche, hijacks the libido, and turns the body into a restless vessel for hungry desires, endless cravings for the next cheese-pizza fix.
My brother (Sebastian Horsley, look him up), lost his virginity when he was twelve (at the Fabian progressive school Abbotsholme). That was back in the 1970s, and who knows how young kids are doing it today? (Not their parents, obviously; unless they are doing it with them.) I went the other way (I was twenty-seven before I had sex), and though I spent time experimenting with prostitutes in my thirties, most of my life (including married life) has entailed a kind of mysteriously self-imposed and mostly begrudging celibacy. My idea of decadent, potentially harmful behavior these days is eating too many Kettle crisps. Is it really possible for me to relate to the cheese-eating pseudo-aristocrats of Pizzagate? Or am I completely out of my depth here?
In fact, my sexual inhibitions and overdeveloped sense of self-restraint are inseparable from my proximity as a child to sexual abuse and involuntary affinity with it. I know what I am capable of, or would be, if I crossed that line, and that knowing has always been there. It is the knowing that, if I let my libido possess me, there would be no way to control it, and eventually it would lead to violence. The thin end of that pizza wedge really is–or really could be–something as innocuous as Kettle crisps. The thick end is what we’re staring at now.
When we are fragmented through sexual abuse, when we are filled with the psychic poisons of others, we are faced with a long, unimaginably hard journey towards integrating that trauma. Unless we are willing to make that journey (my brother wasn’t), there is no peace for us except through unconsciousness, and through unconscious behaviors, behaviors such as provide the temporary relief of sexual euphoria (though drugs is a partial substitute).
How young does that endless craving for relief begin? We are born into a culture that essentially prescribes gratification of the self and objectification of the other–that presents the other as nothing but an object for self-gratification. In such a culture, conscience (what values life) becomes the principle obstacle to the one-pointed diamond-hard goal of endless self-gratification, which is really relief from the agony of those cultural psychic poisons. Once a certain line is crossed, the hungry fragment is presented with no limits save the limits of what is physically possible: the limits of the flesh. While these are limits, they may be unimaginable to those of us who have never crossed that line and seen what mere flesh is capable of.
Those of us who are too wounded, too timid, or too self-aware to step over that line (or at least to stay over it for long) might never suspect the true nature of a world that exists just beyond the façade of our supposedly civilized world. It is a world that I suspect hasn’t really changed in thousands of years, save for the fashions and the concealments, the rationales, the changing code that conceals the absence of code.
This hidden but essential world is primal and bestial; it exists before language or restrictions; it is a world in which appetites alone determine men and women’s actions. People who live in this world are capable of committing any act at all which will satisfy those appetites. They have networks to facilitate their actions, and to reinforce their already impenetrable rationalizations for them. Evil has become their good. Why would they be furtive or ashamed, when they are as cunning and ferocious as wolves, and when they truly believe what they are doing is a form of initiation–not only for themselves but possibly for their victims too? Why not, if they themselves got this way through similar forms of abuse?
Is this a fantasy on my part? Is it a way to compensate for the rather routinary but life-giving austerity of my daily life? And if it is, what then? Does that make it less literally real, or more so? If I have these fantasies, why not others who are less inhibited by their circumstance or psychology to act upon them? Most nights, I dream of satisfying my basest appetites without qualm or conscience, without concern for the other because I know this “other” is a phantom projection of my psyche, a literal plaything for my unconscious desires. Then I wake, and force myself to begin another day in an existence devoid of overt excitement, an existence in which buying a bag of Kettle chips is risk-taking behavior. (I am overstating it a bit: I am frequently in some sort of crisis, and my fevered online investigations seem to be amping up every day; but still, the intended contrast remains.)
But I know this is not just a projection of my unlived life. We all know there is an entire subculture of groups and individuals who act out their fantasies somewhere besides their dreams. The idea that they find or create secret spaces in which to have total control over others and satisfy their secret cravings should not come as any surprise. Some of these places are open to whoever possesses the right references or password. The only surprise is that we ever imagined this underworld didn’t exist, just because we weren’t, in fact, made privy to those secret gatherings. There is a reason for the secrecy, but it’s not the reason we are trained to believe in. There is no vice like the vices of kings because it’s those same vices that become the taboos that the kings and queens use to control their serfdoms.
Who were the original royalty? Only the most vicious members of any given community: those barbarian warlords cunning, cruel, and brutal enough to forge thrones out of human bones and baptize themselves in the blood of children. Why would we think they would have refined their behaviors, these chiefs of vice, when it was their vices that made them chiefs? Because they grew fat and complacent? In some case that’s probably true; but what of the ones who continued to rule?
If these barbarian warlords learned to assume the airs and grace of aristocracy, it can only be because they knew of the dangers of mimesis. Maybe they learned it the hard way: to walk safely through their kingdom, the last thing this savage nobility needed was to inspire the serfs to imitate their savagery. Frederick the Great of Prussia told a visiting prince that the miracle of his tightly trained army was not in how disciplined and ordered they were, but in the fact that “they could both be perfectly safe surrounded by 60,000 men who were their irreconcilable enemies. Furthermore, though each soldier had more strength, and was better armed than both of them, they all trembled in their King’s presence.”
Perhaps the hardest part to imagine about the secret life of “Satanists” is that this isn’t a subculture at all. It’s a superculture. It rules over and contains the rest of the world while remaining hidden from it, hidden within it. This is, by definition, extremely hard to fathom. It’s like trying to imagine a fifth dimension while confined to the four below. But it shouldn’t be so hard, because we also belong to that dimension and it has always been here, acting on us in ways both invisible and oppressive. It has always had us in its merciless grasp, this vice of kings.
 I think Lloyd de Mause touches on this with his essay about memories of the placenta being projected out by Jew-fearing Nazis in terror of a devouring sea beast…. http://primal-page.com/ldfetal1.htm
 Most people involved in investigating Pizzagate are doing their research by clicking a mouse, and it’s easy to get dissociated and sucked into fantasy narratives when all your research is done through a computer screen. I’m trusting however there are enough sincere researchers involved that fake clues are being identified, while real leads are being pursued. (I consider the Madeleine McCann link to be questionable and possible well-poisoning; typically, this is the evidence that’s getting the most play.) Barring that, I haven’t heard a single reasonable argument for saying that this could all be harmless, besides the old mantra of “not enough evidence” or “too circumstantial and speculative, it wouldn’t hold up in court,” a well-known Jesuit-magick trick for turning a search for the truth into a “witch hunt.” Then there are arguments like “If I had a kill room, I wouldn’t joke about it on Instagram.” This is oft-used “logic,” that perpetrators of this kind of behavior would be more careful to conceal it than they are apparently being. But who’s the best judge of how child-murdering psychopaths behave here? If we project our own psychology into the minds of alleged child-murderers, the results probably won’t be all that close to reality. Even though these sorts of arguments are essentially worthless, we hear them all the time.
 There’s also the question of what we mean by acceptance. There’s the acceptance of “Nothing to see here/it’s just art/it’s not really that harmful anyway,” which is really a tacit giving of consent, and a movement towards complicity. There’s also the acceptance (which I am struggling to reach) of “This is part of our culture and condemning it is not going to make it go away so let’s try and understand it.” Likewise, non-acceptance ranges from angry lynch mobs to reasoned arguments about why these behaviors are destructive and how they need to be better understood to counter their destructive effects.
 When things of this sort start coming to light, I think it’s a natural process that occurs spontaneously, of its own accord, free of human intention or design. There will always be a small few who are tuned in, through their wounds, to that process, who can assist it by seeing, understanding, and integrating the darkness as it’s being revealed, and by sharing their own process with others. There’s another percentage (larger but probably still small) that has always been working to prevent these things from coming to light because of their involvement with and investment in them. It would be silly to underestimate the presence of actual child abusers and, at the very least, users of child porn in any discussion we enter into. We know they make up a large percentage of the populace, possibly even a majority in the wealthier and more privileged sections of society. So why do we continue acting as if they are never among us? After that, there’s a much larger majority that’s unwittingly enabling and assisting the second portion (the elites and aspiring elites, aristocracy and bourgeoisie), while opposing the first (the survivors or possible survivors who are seeking healing, wholeness, integration). This is due to their own innate and profound resistance to seeing the unbelievably unpleasant, and seemingly endless, underlayer of society, and of their own lives and behaviors (especially if they are parents). The three “groups” must also correspond with psychological aspects or “programs” in each of us, as individuals. There is within each of us, a traumatized child that cannot bear to be here; a violent controlling force that will do whatever it can to keep that child dissociated, shut away, and silenced; and a small, still voice of truth that begins as a whimper and slowly, slowly turns into a roar of thunder. It’s that roar that signals the lightening.
 “One day while reviewing his troops in Pomerania, [Frederick] asked the old Prince d’Anhalt what he admired most about the scene they saw before them. He said he admired the fine appearance of the men and the perfection of their drill movements. Frederick got much closer to the point. He was astonished they could both be perfectly safe surrounded by 60,000 men who were their irreconcilable enemies. Furthermore, though each soldier had more strength, and was better armed than both of them, they all trembled in their King’s presence. Such fear, he concluded, was the wonderful effect of order, vigilance and determination.” Memoirs and Papers of Sir Andrew Mitchell; Andrew Bisset, editor; London, 1850, p 99, as quoted in Hohenzollern: Tragic Private Lives by Douglas Norman Parker, Melbourne, Australia.