Essay on Metasexuality

« But it cannot be doubted that the instincts manifesting themselves physiologically as sexuality
play a prominent, unexpectedly large part in the causation of the neuroses. […] Then he [the boy]
takes what he has heard seriously and, coming under the influence of the castration complex,
experiences the severest trauma of his young life. »
« And we cannot escape the conclusion that neuroses could be avoided if the childish "I," were
spared this ordeal - if, that is to say, the child’s sexual life were allowed free play, as happens among
many primitive peoples. »
« No investigation has yet been made of the form taken by the events described above among
peoples and in civilizations which do not suppress masturbation in children. »
« It is left for the science of the future to bring these still isolated data together into a new
understanding. »
Sigmund Freud
An Outline of Psycho-analysis 1938
Introduction

Why refer our model of explanation to psychoanalysis, an approach today questioned by many
brilliant minds?
For a very simple reason: the psychoanalytic approach, even if it is considered unscientific and
fraught with multiple flaws, is the only one that takes into account the phenomena that it is a
question of explaining here. These phenomena, drawn from emBIPical observation, call into
question the whole of the psyche, both its unconscious aspects taken into account by Freudian
psychoanalysis, and its metapsychic potentialities, explored by Carl Gustav Jung.
The more scientific approaches currently recognized are unfortunately ineffective. Cognitive
psychology focuses on the conscious aspects of the psyche and the underlying brain processes, only
very marginally addressing the emotional aspects and not at all sexuality and its metapsychic
dimension. Clinical psychology is interested in personality structures and behavioral disorders, but
remains very incomplete when it comes to sexual and extrasensory realities. Psychiatry is based on
a distinction between normal and pathological, both purely conventional notions. And it’s change of
position about homosexuality, makes it hardly compatible with a scientific objective approach.
Using the psychoanalytic model does not imply that we attribute to it a value of truth above any
criticism. We will simply try to confront our own approach with a theoretical framework which has
the merit to exist and respond to a certain logic. While remaining aware that any explanatory system
is but a model we project onto the observed facts and whose relevance we subsequently judge by
confronting it again with the real world. We will retain from the psychoanalytic model what seems
compatible with the phenomena that interest us, even as it means pointing out the gaps and
contradictions, in order to fill them with new contents, or overcome them in accordance with the
emBIPical and theoretical material at our disposal.
But beware: the point is not to start again from psychoanalysis to fabricate a new theory. Meta-
sexuality as a theory, emerged independently, at first without reference to Freud or any of his
followers, in a light made-up terminology brought up to date only as a second step. The
psychoanalytic language just lent itself the best for this.
The theorizing was organized very spontaneously, with observations in a hitherto unknown dietary
context that could be called “preculinary referential”. The radical change in eating habits and
elimination of all the stimulants present in common foods: gluten (cereals), exorphins (milk),
caffeine, theobromine (chocolate), alcohol, AGE etc., made possible wholly unprecedented
observations under cooking’s rule. Those taking part in this unusual experience saw their sexual
excitability change dramatically. It was thus possible to bring out what can be called “the natural
laws of human sexuality” and to highlight unknown - or generally hidden - relationships between
amorous behavior and the development of extrasensory faculties. I describe these observations in
detail in the second part of my book on the Garden of Earthly Delights, “The Hieronymus Bosch
Mystery Solved!".
In mathematics, in physics, as in any science, changing an axiom or introducing a new fundamental
quantity can lead to questioning the whole of a theory. The logical path must be taken again, and the
conclusions are often very different, even opposite to those which could be drawn from the old
basis of reasoning. The (re) discovery of the fundamental link between love and psychoanalysis
calls all psychoanalysis into question. The postulates on which the Freudian approach is based
exclude any reference to a connection between sex and the sacred, although notorious for thousands
of years.
Many disagreements have arisen between the options of the master and those of his disciples: if the
paths we propose are relevant, they should clarify the origin of these differences and reconcile the
antagonistic positions. This should also lead to a better convergence with the data of Antiquity, in
particular with the philosophy of Plato concerning Eros (wonderfully described in the Phaedrus) or
the data of mythology (for example the myth of Oedipus in his entirety).
An approach more in line with universal realities could reconcile the supporters and detractors of
psychoanalysis. Beyond an argumentative discourse much too daring for modern ears, the
reproaches made to Freud, presented as fabricator, liar, upstart, exploiter, could translate a
discomfort around certain basic errors of Freudianism, difficult to pinpoint precisely. The recent
moral evolution towards a denial of infantile sexuality, initiated by American psychiatry, certainly
has something to do with it, although the very recent WHO recommendations on sex education
seem to herald a paradigm shift.
Revisiting the Freudian approach remains topical. It still underlies our whole culture and our
conception of sex. If we want to rediscover the natural laws of love, we must start question not only
traditional morality, but also the set of values and beliefs that psychoanalysis instituted, and the one
its opponents showcased. I fear that the eminent detractors of Freud will only lead us from from
twilight, to total night.
Some will be surprised by the presentation of this book. Authors are normally required to cite their
sources, so as to justify the basis of their speech. But the purpose here is entirely different: to start
anew from a tabula rasa, a zero as absolute as possible, to reach new shores outside any influences
from dominant paradigms.
Two sexual functions
Why does sexuality occupy a central and permanent place in human concerns, when it only
represents a sporadic activity in most animals, limited to periods of rut? Freud answers this question
by asserting that there are two independent sexual functions in humans: one ensuring reproduction,
associated with maturity; the other begins at birth and consists of "obtaining pleasure from different
areas of the body".
He bases this assertion on three findings that are difficult to contest:
• the first sexual impulses appear well before maturity;
• they are independent of the fertility of the woman, whereas they depend on the rut in the animal;
• they very often have a homosexual orientation.
However, it seems inconclusive to us to consider the gain of pleasure as constituting the intrinsic
goal of a natural drive. Freud admits that sexual drives derive from an instinct; However, all
instinctual behavior has, beyond the sensation of satisfaction associated with its realization, a
purpose useful to the species or to the individual.
This is obvious when it comes to the reproductive function: a pleasure accompanies coitus, while
the physiological and instinctual organization is clearly aimed at fertilization, and therefore at the
survival of the species. Paradoxically, the other function, so-called infantile sexuality (which we
find in adults in the form of "polymorphic drives"), would be limited to a simple gain of pleasure.
Moreover, and still according to Freud, the two functions are far from converging harmoniously.
This pleads in favor of their independence, without excluding certain genetically planned
convergences. Note that the food and language functions can also converge while remaining
independent: speaking makes it possible to ask for food, to refuse it, to share it, to thank the one
who feeds us; but we can eat without speaking, and talk about subjects unrelated to food, although
the two functions mobilize the same pharyngeal zone.
Likewise, the two sexual functions could temporarily combine and harmonize to promote the
reproduction of the species, while fulfilling independent purposes, although dependent on the same
erogenous zones.
The crucial point is then to define the specific finality of this precocious function, beyond the
pleasure to which Freud intended to reduce it.
Before going any further, it is appropriate to examine the following presupposition, underlying both
the Freudian thesis and the axiomatic that will follow: is it legitimate to consider human sexuality as
genetically programmed? Freud believed that the instinctual data was determined
"phylogenetically", that is to say, inherited through blood. This concept remained a little vague, the
innate and the acquired not yet being perceived as complementary, and molecular biology having
not updated the genetic mechanisms of heredity.
Culture can shape the human psyche in very different ways, but such lability does not exclude a
common genetic basis, pre-existing to different cultural expressions, just as the genotype preexists
the phenotype, with all the variability attributable to epigenetic factors.
A basic criterion suggesting that a function is genetically determined is that its fundamental traits
are found in all forms of culture. At least, this is the simplest explication behind the existence of
intercultural invariants. For example, in all languages whatsoever, certain identical phonemic,
grammatical and semantic functions are observed, even if the shapes they take may differ. Likewise
for facial expressions: there is no culture where joy is expressed by the lowering of the lips’ corners,
and sadness by spontaneous smiles.
We find cross-cultural similarities regards to love and sexuality too: these invariants we observe
across varied societies can be attributed to a common genetic programming, defined as genetic
structures of human sexuality, some of which already found partly in primates such as bonobos.
And genetic determinism in no way excludes a cultural one - quite the opposite - exerted in the form
of education, imitation, prohibitions, conditioning or other processes of inter-generational
transmission.
Inheritance is a broader concept than innateness, and the latter a broader one than genetic
inheritance. The last includes only the raw factors supposedly transmitted by genes, the second adds
the influence of the intrauterine environment, and the first all the influence of the social and
material environment on the fate of the other two. Besides, the scientific truth of inheritance of
acquired (cultural) characters and the molecular mechanisms behind, blur any clear-cut distinction
for good.
Note that the notion of genetic invariant is essential for any general reasoning on metapsychic
functioning, especially for the analysis of dysfunctions attributable to cultural influence. A ban can
have pathogenic consequences only to the extent that it infringes a function inherent in the genetic
structures of the individual. Thus, the dogma of cultural relativism cannot be invoked to justify any
form of culture. Beyond certain limits, the repression of essential functions can have deleterious
effects insofar as the prohibitions repress essential functions, closely linked to the development of
the individual.
The fact that sexual activity is linked to pleasure, for example, appears to be genetically determined,
this link being invariable between all known cultures. The evolutionary interpretation explains this
link by the usefulness of pleasure in learning reproductive function. This does not exclude that a
certain type of pleasure belongs to another function linked to eroticism, the teleological significance
of which exceeds the limits of the biological.
Without a useful purpose for the species or for the survival of the individual, any instinctual
function would represent a loss of energy. Selection pressure would then be negative, for example
following the unrequited danger to which individuals occupied by an unproductive quest for self-
satisfaction would expose themselves. It is therefore unlikely that a strictly hedonistic function was
developed or maintained by the mechanisms of natural selection. This is why it seems reasonable to
us to seek beyond pleasure a purpose specific to human sexuality, at least those behaviors
genetically programmed without being useful for procreation.
Empirical relationships between sexuality and psychology
Nothing allows us to assert a priori that the hedonistic point of view adopted by Freud is erroneous:
one could imagine that erotic pleasure, under the aegis of an evolution specific to the human
lineage, has become an end in itself. It could promote survival through group unity, or allow, like
bonobos (or so we say), to resolve conflicting situations. This would explain the existence of
homosexual drives, and in part that of precocious drives: pleasure would be indirectly useful for the
evolution of the species or for personal development, by ensuring the reinforcement of certain
useful conditioning. Selection pressure would have favored the appropriate mutations.
Certain observations lead us to consider another hypothesis: experience shows that the realization of
erotic impulses and orgasmic realization, under certain very precise conditions defined as
constituting “metasexuality”, is regularly followed by an increasing creative intuition and, with
significant frequency, the appearance of extrasensory abilities (cf. “Garden of Earthly Delights, the
Secret of the Future or The Hieronymus Bosch Mystery solved!” Part 2).
Despite the reluctance the paranormal may insBIPe in the the conventional explanatory framework,
this interaction has proven to be frequent enough to be considered verifiable and reproducible. It
therefore seems judicious to us to draw from this a postulate capable of completing the Freudian
thesis: with the reproductive function are associated a type of pleasure (related mainly to coitus) and
a finality (conception); the other function, essentially polymorphic, is associated with a specific
type of pleasure (eroticism, orgasm in both sexes) and a metapsychic purpose.
Freud denied a priori the existence of metapsychical phenomena. It is understandable that, despite
his extraordinary capacity for analysis and theorizing, he could not assign a finality of this order to a
sexual function. In addition, normative logic wanted drives specific to infantile sexuality, for lack of
specific meaning, to be subsumed under the service of “genitality”, so that polymorphic relations
should constitute"preliminary pleasures" ending in "normal coitus".
Conversely, the postulate of a metapsychic order finality leads to attributing to polymorphic drives
an autonomous function, independent of the reproductive function. Sexual maturity is no longer
defined by the sole capacity for procreation. It should be broken down into two aspects: a biological
maturity, linked to the functionality of the reproductive system (development of the genital organs,
secondary sexual characteristics, drive organization aimed at fertilization and the care of the
offspring, as observed in animals); on the other hand, a maturation characterized by the capacity to
develop a metapsychic dimension.
It should also be noted that the importance of a metapsychic function, favoring the control of
situations which are difficult to predict intellectually, and conferring on existence a meaning of a
sBIPitual order, therefore capable of harmonizing social life, is the object of a selection pressure
which may explain its genetic character. This is corroborated by the omnipresence of the
metapsychic in traditional cultures, recognizable through the various animist or religious traditions.
A link between erotic function and metapsychic development explains the omnipresence of sexual
drives in humans, as well as the independence between sexual activity and fertility. Our postulate
provides structural justification for the pansexualism permeating the Freudian approach, but freed
from the element of perversion many attributed to it.
An immediate corollary is the explanation of the scarcity of metapsychic faculties in our type of
culture and morals. Polymorphic sexuality cannot develop as nature would like, under the effect of
the prohibitions against it by dominant morality, so that it cannot achieve its finality. Another
corollary is that research is necessary to determine what are the conditions that would guarantee the
natural functioning of non-reproductive sexual drives and their metapsychic outcome.
The main difficulty that this type of reasoning encounters lies in the uncertainties that encumber the
notion of "psychic". The only serious psychoanalytic reference to this concept is found in the work
of Carl Gustav Jung. This one wrote, in his last work (Essay of exploration of the unconscious
1961): "We must not forget this fact of millennial notoriety, that dreams and visions are the channel
by which God has always addressed to men". Associated with what he called the collective
unconscious, as well as with eternal symbols, or archetypes, the metapsychic dimension thus
appears intrinsically linked to a constant observable in all cultures: the quest for "sBIPituality" and
the relationship to a higher world which men have always considered to be of "divine" essence.
Acquisitions of parapsychology emBIPically support the existence of phenomena that transgress the
laws of ordinary space-time. Moreover, nothing in physics can exclude their existence. On the
contrary, the EPR paradox (Einstein, Podolsky and Rosen), through the entanglement of pairs of
particles, the possibility of transmitting a signal faster than light, truly instantaneously according to
some studies. In other words: which "transcending » relativistic space-time of our material universe.
Integrating a metapsychic dimension into a rational theory is therefore not irrational, especially if
the new theory helps to explain the inaccessibility of this dimension in traditional living conditions.
Let us mention the recent work of the Swiss Institute of Noetics (Geneva 2008), which made it
possible to demonstrate the reality of the phenomena of “Out Of Body” experiences. A research
protocol meeting all the requirements of objectivity made it possible to establish the capture by the
medium of information present in the place visited, information whose nature neither he nor the
experimenters could know or predict. This simple observation is sufficient in principle to question
the entire dominant scientific paradigm and cripple materialism’s overarching stranglehold in our
culture.

The relevance of a hypothesis manifests itself in particular by reducing the contradictions of the
existing system of explanation. However, the postulate that we propose makes it possible to
structurally match the divergent theses of Freud and Jung: human sexuality in its non-reproductive
function, including the Oedipal problematic, would have as its stake the progress of metapsychical
processes, which we find at the center of the Jungian approach.
For the first, neurosis came from repression of so-called infantile sexual drives; for the second, from
the repression of the "numinous energies" immanent to the "archetypes" delivered by a "collective
unconscious": a direct link between these two aspects of metapsychic activity reconciles the two
models of explanation.
The disorders of the non-reproductive sexual function, brought to light by Freudian psychoanalysis,
in particular the Oedipal trauma, explain the rarity of meta-psychical phenomena and by extension
the little echo given to the Jungian thesis. As we will see, rather than talking about an Oedipus
complex in the context of the incest taboo, one should considerate more globally, the destiny of
polymorphic drives themselves.
Jung rejected the Freudian approach because of its pansexualism. He stigmatized for instance "the
trash bin of infantile sexuality", while Freud excluded a priori any metapsychic dimension, the
hobbyhorse of his ex-disciple. He only admitted telepathy to the extent it could have found an
electromagnetic explanation.
Both were suffered from the prejudices of a culture both reductionist and puritanical, rejecting the
sexual and the paranormal. For them to make connections between love and the extrasensory, would
have been pretty unlikely.
Libido and axioms of a metapsychic energy
Freud postulates the existence of a psychic kind of energy: libido, considered immanent in all
psychic processes, is according to him fundamentally sexual. This point of view is opposed to that
of Jung, who intended to make the libido a neutral energy of sBIPitual essence animating the whole
psyche and its metapsychic dimension.
It may seem risky to introduce the notion of energy in the psychophysiological domain, and even
more so in the metapsychic domain. Note, however, that even in physics, there is no clear and
distinct definition of energy. This notion is however the basis of many reasonings. Its relevance
emerges from the simplifications it brings, the absence of contradictions, and from the experimental
verification it can forecast.
Borrowing the notion of energy from the exact sciences in order to transpose it into an
imponderable domain such as the psychic and the metapsychic could be seen as a language artifice,
covering our ignorance of particularly complex phenomena inaccessible to analysis. The most
elementary precaution consists in justifying the use of the concept by an axiomatic as rigorous as
possible: what do we mean by energy? Is this a quantifiable quantity? Are the phenomena
associated with it verifiable and reproducible? Does it really add something to the theory and its
applications, or only hides
gray areas in our understanding ?

The first step is to make sure that the semantic contents intuitively and culturally associated with the
notion of energy correspond to the elements we are trying to describe. However, this notion brings
together a number of criteria formalized as follows: activation - location - accumulation -
transmission - transformation - conservation - degeneration. It is therefore necessary to examine to
what extent the relationships between sexual phenomena and metapsychic phenomena obey this set
of criteria.

Let's take an example from physics:

1. Electrical energy can activate a physical system, such as an incandescent lamp, an electromagnet,
or a motor. However, observation shows that metapsychic phenomena are activated after a
metasexual type relationship, which can be explained by the hypothesis of an energy gain
associated with erotic contact.
2. Electrical energy can be located in an accumulator, capacitor, or conductor; it does not diffuse
everywhere: in the same way, it seems that the metasexual energy can be concentrated in certain
regions of the body, defined as "erogenous" zones, the excitation and contact of which appear to be
determining in the appearance of the phenomena. concerned.
3. Electrical energy can accumulate in greater or lesser quantity: in the same way, we observe a
relation between the intensity or the duration of the metasexual experience which preceded, and a
more or less intense and lasting functioning of the different faculties. metapsychics.
4. Electrical energy is transmissible, it can pass for example from one accumulator to another: it
seems as well that a person having accumulated a certain quantity of metasexual energy is able to
transmit it to other people. entering into a physical relationship with it, which is verified in
particular by the often immediate appearance of extrasensory faculties.
5. The physical energy is conserved, which implies that it does not appear or disappear
spontaneously: it seems to be the same with the metasexual energy, in the sense that it only appears
under conditions. of very specific love experiences, preferably in contact with partners with whom
she had the opportunity to accumulate previously.
6. Any physical energy can be transformed, electrical energy into mechanical, chemical, etc. energy.
At the same time, metasexual energy can transform into either creativity, intuition, paranormal
faculties, etc., suggesting a distinction between metasexual energy, which comes directly from
physical contact, and metapsychic energy proper.
7. A particular case of transformation is the degradation of a noble energy into heat, partly
irreversible as reflected in the notion of entropy: for example electrical energy degenerates into
thermal energy by the Joule effect in a short electrical line. -circuit, in bad contact, etc. We also
observe a degeneration of metasexual energy, when there are "short circuits", during a "bad contact"
in the romantic relationship: it then turns into suffering, leading to more and more irreversible
situations. Like heat is a sign of molecular disorder, love suffering represents in this model a
disorder in the transformations of metapsychic energy. In the language of thermodynamics, an
increase of entropy.
8. Finally, note that physical energy can convey information: electromagnetic energy from the sun,
which enters through a window in the form of light, carries not only thermal energy, but also images
conveying all kinds of information; in a similar way, metasexual energy, by giving rise to
extrasensory phenomena, or simply through the creative insBIPation that it shows itself capable of
nourishing, seems to convey information, such as it is found in symbols or archetypes that it makes
accessible. It would therefore be more appropriate to speak of "energy-information", terminology
referring to the combinations seem to occur between "quanta" of energy of different informational
content, instead of simple additions or subtractions.

To this is added another homology: the notion of energy, however founding in physics, queen of the
exact sciences, cannot be defined: it constitutes a “fundamental quantity” we infer from
observation. material phenomena: its "reality" can only be verified through the observable
phenomena that it is likely to trigger, and the verification of the predictions that it makes it possible
to carry out theoretically. The same goes for metapsychic or metasexual energy as we postulate it:
we cannot properly define it, but it allows to account for phenomena and structure the theory in a
coherent fashion.
The distinction between psychic energy and metapsychic energy provides an epistemological basis
for the analysis of the relationships that may exist between the different types of sexual experience.
The libido would necessarily be present at the level of sexual and emotional drives as simple drive
energy; metapsychic energy, on the other hand, could be absent during a neurophysiologically
limited sexual experience, its presence being linked to the more subtle aspects of a metasexual
relationship, characterized by the appearance or development of metapsychic phenomena.
This does not exclude, in accordance with the notion of partial drive, the possibility of the
realization of polymorphic drives (belonging in principle to the metasexual function) on a purely
playful or organic level, then characterized by the absence of metapsychic manifestations; nor the
possibility of metapsychic manifestations outside of sexual or romantic activity, although
parapsychology describes an affective component that regularly accompanies extrasensory
phenomena.
The transmission of metasexual energy during breastfeeding would explain in particular the
importance of the oral stage, the first manifestation of infantile sexuality; the permanent
dissatisfaction of the infant, described by Freud (An Outline of Psycho-analysis) would reflect the
energy deficiency of the mother attributable for example to the metapsychic failure of conjugal
sexuality.
This same notion of metapsychic energy transmissible through contact with the body, unlike libido
confined to the nervous system, would explain the universal concomitance between love,
transcendence and the emergence of physical sexual drives. The erotic phenomenon indeed prompts
bodies to come into intimate contact, promoting an energy-information exchange; the emotional
state linked to it guarantees openness and relaxation favorable to its reception, and the state of
"magic or amorous trance" signs the opening of more subtle channels allowing it to nourish
transcendent functions.
This theoretical model describes satisfactorily the failure of the metapsychic finality in sexual
behaviors nevertheless common and belonging to the norm. The drive apparatus can function so to
speak "empty", on the only mode of libido, engaging only the partial drives allowing to obtain
sexual pleasure, while excluding the subtle energies which should confer on these activities their
metapsychic dimension. In everyday sexuality, this "metasexual failure" seems to be the norm
proper, recognized by a general atrophy of extrasensory abilities.
It is therefore necessary to define a "pseudo-normality" of cultural origin (absence of energy in
normative sexuality) as opposed to an "original normality" (presence of energy in a non-normative
sexuality), a distinction at the center of the nature-culture dilemma.
In summary, we propose to designate any sexual relationship obeying the requirements of a
metapsychic energy supply and engaging the polymorphic drives characteristic of non-reproductive
sexuality by the concept of "metasexual relationship". All of these behaviors in their different
forms, which remain to be specified, will constitute "metasexuality".
These few precautions in language and thought should prevent us from falling into the vague and
preconceived, as was the case with many attempts to approach the paranormal, such as Fourierism,
mesmerism, magnetism, Swedenborgism, even parapsychology.
Metasexual postulate, genitality and infantile sexuality
The notion of "metasexuality" leads to distinguish two forms of genital sexuality: a purely organic
form including most drives observable in animals, and a form of procreation carried by a
metasexual relationship and associated with metapsychic phenomena. Without even mentioning
genital intercourses not followed by procreation (without contraceptives of course), so potentially
already belonging to metasexuality, as seems to the case for bonobos and dolphins. Symmetrically,
it makes it possible to distinguish between a purely playful or hedonistic polymorphic sexuality, and
the same behaviors invested with metapsychic energy. The generally accepted equation "infantile
sexuality = playful sexuality" reflects only the particular case of early sexual activity limited to the
realization of partial drives, while the natural realization of these drives includes the affective and
metapsychic aspects.
This would explain that infantile sexuality experienced in ordinary conditions, characterized by the
lack of metapsychic energy, is a source of frustration and meets in no way, children’s basic needs
(as the difficulty of resolution of Oedipus shows). Sexual curiosity as described by Freud would not
be a trait inherent in the infantile character, but a reaction of the unconscious in the face of a
pathogenic situation, aiming to explore the causes and possible outcomes. Note the description
given by André Gide of "sexual games" felt by the child as "magical", far from purely playful
research (in Si le grain ne meurt).
The very qualification of "infantile sexuality" therefore proves awkward, insofar as the drives
concerned are not restricted to any age group, nor representative of deficient development. Rather,
the adult's inability on the one hand to realize their own polymorphic impulses would reveal a
deficiency or carency (which agrees with Marcuse's point of view), on the other hand to take on
their natural metapsychical outcomes. Likewise, the concept of “preliminary pleasures”
subordinates polymorphic drives to a reproductive sexuality considered to be sovereign, erasing
their structurally essential function in metapsychic development.
The Freudian model of explanation would therefore make a double error in attributing to infantile
sexuality a playful character and a role subordinate to "normal coitus". He confines it in fact to the
early period as if that were his main characteristic, while this precocity stems simply from its
immanence to human nature and its permanence throughout existence, from birth to the greatest.
age. Conversely, it is necessary to recognize its primacy over the function of "reproduction" which
it should raise to a higher level of "procreation" connected to the metapsychic and spiritual
significance of childbirth, rather than to an essentially function, biological or hedonic.
In order to avoid confusion with common names, we are proposing terminology that we think is
more appropriate. Konrad Lorenz introduces the concept of "instinctive program" to animal
behavior, meaning a set of innate drives, organized in such a way as to achieve a purpose useful to
the individual or species. For example, the succession of instinctual behaviors which cause the
animal to mate, to nest and to feed its offspring.
Far from any intention to enclose human behavior in an ethological approach, this name can be
applied more broadly to all the amorous and sexual impulses specific to human beings. The
distinction between two structurally independent instinctive programs then makes it possible to
usefully mark the difference between the drives specific to reproduction, such as humans seem to
have inherited them from animals, and the more specifically human drives that would be the
metasexual drives.
We will thus speak of “Breeding Instinctive Program” (or BIR) to characterize all the drives
converging towards conception, procreation and childcare; and a "Metasexual Instinctive Program"
(or MIP) for all the drives aimed at the individual's metapsychic development.
These programs encompass not only the strictly sexual or erotic drives (genital and pregenital), but
all the adjacent drives, such as seduction, rivalry, attachment, "the nesting instinct" for BIP; elective
affinities, a notion of “amorous magic”, the gift of self, the asBIPation to transcendence for the MIP
(for more details, see the table on page 84).
Legitimacy of the MIP + BIP model
Both observable behaviors and introspective data about love and sexuality show great variability
and complexity. The inter-dependencies and interactions between the different factors involved in
the development of an erotic relationship are such that one can wonder whether it is reasonable to
reduce human sexuality to two fundamental axes. Even if a model invoking two components is
more likely to be representative than the monolithic model modeled on animal sexuality, there is
reason to justify its legitimacy.
The reduction to two components presupposes that the implementation of each of the two functions
is possible independently of the other. It seems indeed that the BIP can be carried out without any
subtle component, for example during an assisted procreation: fertilization can be carried out
without any metapsychic manifestation taking place, and the chain of associated drives take place
without major disturbances (maternal instinct, breastfeeding, setting up a home, etc.). MIP, for its
part, is carried out primarily without any intention of procreation, whether in the homosexual or
heterosexual context, in particular outside the fertility periods (early period, gestation, third age).
A second criterion arguing for the relevance of the proposed model is that it provides an explanation
for the contradictions from the classical point of view. For example, the number of orgasms capable
of ensuring a favorable psychic balance appears disproportionate to the number of impregnations
required for the reproduction of the species. Such a disparity suggests that orgasm is a specifically
metasexual function, which should be distinguished from ejaculatory function (although the two
may coincide). Reich is the first to have opposed two forms of orgasm: a "real orgastic power"
linked to an energy he calls orgone, and a purely biological "ejaculatory power".
At the same time, in female sexuality, there is a large independence between clitoral orgasm and
sexual activity leading to fertilization.
Note also the contrast between the power of the drives that encourage sexual intercourse and the
need for contraception. The contradiction can be accounted for very simply in terms of
metasexuality: the drive pressure by the existential importance of MIP, and the multiplication of
fecundations by confusion with BIP centered on genitality.
Let’s note another contradiction in the classical point of view about the problem of homosexuality.
With regard to the equation "sexuality = reproduction", any erotic attraction for a subject of the
same sex appears indisputably as a form of deviation from the natural drives. Psychiatry, after
having listed homosexuality for a century among pathologies and perversions, was forced to
recognize it as a status of its own. Such a rehabilitation is difficult to explain in the classic model -
if not by the political force of gay circles.
However, the consideration of two independent instinctive programs structurally solves the
problem, allowing a metapsychic function to be assigned to homosexual attraction. Plato gives a
very elaborate description in his famous dialogues Le Banquet and Le Phèdre. We do note that
many particularly insBIMed creators were homosexual, which presupposes - in agreement with
Jung - that genius or creativity would be metapsychic in essence.
However, we must distinguish, as in any class of relations, two forms of homosexuality: that
described by Plato in all its subtleties, Uranian Eros, and a "disconnected" form, or pandemic Eros,
more often than not, a mere imitation of the heterosexual relationship of the BIP type (the gay or
“faggot” model).
A third criterion of relevance would have a model close to reality, explains the sufferings and
contradictions plaguing love experiences, or even prevent them. One of the most characteristic
examples in this respect is that of fidelity, posited as the fondation stone of a successful relationship,
and the very systematic eruption of adulterous impulses, whose current model hardly explains the
devastating power. The MIP + BIP model removes the contradiction, listing fidelity among
reproductive impulses, with regard to its usefulness for the stability of the home and the good
development of children; while the so-called adulterous drives are explained by a search for energy,
the usefulness of which is understood within the framework of the MIP (Reich noted that a
temporary external relationship could strengthen the privileged relationship).
Yet another criterion can be read as a counterpoint to the disorders occurring within the framework
of the classical paradigm. For example, we see that young people feel uneasy about sex education
classes. Their reaction does not seem to come down to a simple question of modesty, morals or
guilt. This type of teaching, as it is currently conceived, presents the sexual experience as an
essentially biological process, and the criticisms which one can hear from the mouths of the young
people point out precisely the absence of a more emotional and subtle dimension, as rehabilitated by
this metasexual model. Similarly, the frequent disappointment of adolescents after a first sexual
encounter comes as no surprise, given the gaping discrepancy between the fantasies inherent in MIP
(hope for transcendence) and the slight pleasure brought by a BIM-type relationship.
There is a culturally major contradiction between the sanctity that religious morals seek to confer on
sexuality, and the unstoppable expansion of pornographic activities. In terms of MIP → BIP drive
induction, these appear to be a degraded form of the failing metasexual function, frustration
inducing a confusion with genitality and giving partial drives their now characteristic compulsive
aspect (the “urge”).
While the potency of sexual morality could result from the existential importance of the metasexual
function, access to the metapsychic realm being essential for one’s sBIPitual acomplishment.
Note also that classical psychoanalysis has recognized the importance of the principle of amorality,
itself also in contradiction with the commonplace which would like morality to be univocal and
universal. We can see in this precaution more than a simple deontological artifice: any moral
prejudice against sexual behavior whose meaning is not understood by the dominant model
compromises the objectivity of researchers and analysts altogether. The need for an amoral
approach therefore suggests that the realities of natural sexuality do not coincide with the normative
image conveyed by common sense. In other words, there would be a contradiction between the
cultural representation of human sexuality and its natural data, hence a rift between norm and
nature, which the MIP + BIP model perfectly describes.
At the very origins of our Western culture is the inescapable contribution of the Greek philosophers.
Here again, Plato's teaching surprisingly overlaps with our dichotomous model: the dialogues The
Banquet and the Phaedrus give a detailed description of two Eros of different nature: one, Pandemic
Eros, aiming naturally toward pleasure and breeding, Uranian Eros permitting to reach the
Essences, food of the Gods and the soul. Plato specifies that access to Essences brings into play
faculties of inspiration and divination, precisely what we classify into metapsychic abilities.
The overlapping with Freud’s two functions model is striking. The MIP + BIP model makes it
possible to reconcile the two points of view, on the one hand by recalling that so-called infantile
sexuality remains active throughout life, in the same way as Uranian Eros, on the other hand by
providing an important retouching to Plato's categorization: nothing contemptible in the BIP per se,
the degraded character of the pandemic Eros comes from the absence of a guiding MIP and of any
transcendence in the realization of genitality.
Our model is also in agreement with evolutionist reasoning, extrasensory perception being
eminently favorable to the survival of the individual and the species. Selection pressure may
therefore have favored the genetic evolution of the drive apparatus originally responsible for
managing reproduction towards a more elaborate form, just as it may have favored the passage from
cry to articulate language and symbolic function. A complexification of the instinctual structures
associated with sexuality is already obvious in primates. Bonobos (according to Frans de Waal) use
it to resolve conflicts and maintain group cohesion. It stands to reason it occupies an even more
complex and subtle place in humans.
It seems that no element of observation or contradiction of a theoretical nature oppose the
metapsycanalytic model. The fact remains, that any model of explanation is only a simple
projection of analytical forms specific to our psyche, onto a complex reality and can never claim to
be an absolutely exhaustive representation of it. Our model merely attempts to capture human
realities better than the mainstream reductionist model based on the monolithic equation dating
from the Enlightenment: "sex = reproduction".
Pleasure, enjoyment and guilt
A question arises as to the nature of the pleasure attached to the realization of either reproductive or
metasexual drives. Insofar as our model distinguishes two independent functions, we can indeed
expect the existence of two types of pleasure of a different nature. Since the two functions can
cooperate to a variable extent, the pleasure could be declined on a continuum, one of the poles of
which is linked to the metasexual dimension and the other to the reproductive function.
However, we actually observe a very different level of enjoyment in a sexual relationship driven by
intense love (exemplified by "love at first sight"), compared to a "marital duty" type. This is
referred to as the "honeymoon" as opposed to the sexual "routine" of a prolonged relationship,
which experience shows can lead to boredom and even to aggressive reactions.
Is it relevant to relate this dichotomy to the opposition that psychoanalysis describes between
pleasure and “Jouissance” ?
Freud (for example in Beyond the Pleasure Principle), relates “jouissance” to the image of the
mother and to the alternation between satisfaction and dissatisfaction: in the logic of our postulate,
the mother would indeed be for the child the first symbol of metasexual energy, related to the
fusional character of the dual relationship. The alternation between satisfaction and dissatisfaction
could cover the variations inherently belonging to an exchange of energy, logically more important
after a separation than during a permanent contact. This would coincide with the drop in pleasure in
repeated adult relationships.
We find the same elements in Lacan's terms: for him, jouissance is "marked by lack", "entangled in
the unconscious dialectic of desire", in relation to "the signifier of lack in the Other". This
formulation is consistent with the dynamics of a metapsychic energy exchange as it follows from
our postulate.
For Reich, there is an identity between jouissance and energy ("pleasure per se is energy"), insofar
as the relation obeys the criteria of what he calls true orgastic power. Here too we see the distinction
between two types of pleasure, one being limited to an organic manifestation, and the other specific
to a authentic orgastic realization, alone to convey orgone, both biological and electrical energy,
orgastic and spiritual in the conception of this author.
Note that in antiquity, pederasty was often considered sacred, for example in Orphic worship. It
seems that the Ancients were still very close to a conception of sexuality related to the spiritual, in
which pleasure played only a subordinate role. For Plato, only vulgar Eros aims at pleasure. The
misadventures of Zeus and Hera could represent the avatars of a sexuality reduced to its
heterosexual and reproductive component. The love story of these supreme gods is indeed no long
quiet river.
It is also possible to relate the PIM + PIR model to the condemnation of pleasure by the Christian
tradition. A low-level pleasure, characterizing the failure of metasexual function, and therefore the
most common given the prevalence of reproductive function, could intuitively arouse in certain
religious pontiffs a discomfort leading them to demonize sexuality as a whole, except under the
sacrament of marriage.
This refers to the concept of guilt, which should also be reconsidered under two aspects: culpability
of a cultural type, induced by education, by religious morality, by popular tradition; and a primary
guilt, belonging to the drive structures specific to the PIM. Any behavior running counter to the
natural accomplishment of the metasexual function risks compromising the metapsychic
development, thus entail it makes sense that certain impulses felt in the form of guilt or
aggressiveness are responsible for controlling the natural course of the romantic relationship against
such obstacles.
Psychic organization very generally ensures its dynamic balance through regulatory systems. It is
therefore plausible to postulate the existence of primary reactions of aggression and guilt
(aggression turned against oneself), intended to ensure a "homeostatic" regulation of PIM. They
would target the different behaviors and attitudes likely to cause it to fail, so as to ensure its optimal
achievement.
Cultural guilt can best be understood as a mathematical integral in the collective memory, of all
primary feelings of guilt experienced in the corresponding situations by the multiple individual
experiences that marked the history of the group. All of these engrams ultimately constitute a
crystallized, verbalized morality then passed on from generation to generation.
A morality thus constituted is not, however, immune from all kinds of distortions. It is by nature
dependent on the avatars of degraded sexuality, deprived of its metapsychic purpose, as has been
the case for many centuries. It can also be influenced by the deliberate action of certain influential
figures, religious dignitaries, saints, scribes, philosophers, sexologists, not to mention the great
figures of psychoanalysis.
Such a conception of morality is compatible with Bergson's point of view, distinguishing in his
famous work The two sources of morality and religion, a morality of intuitive origin, and a morality
of intellectual origin, incapable of penetrating the heart of reality. The notion of "stream of
consciousness" clearly evokes what we call metapsychic energy, out of which does indeed flow an
endless stream of creative intuition.
Freud seems to have taken into account only cultural guilt, while Reich explicitly distinguishes
between natural morality and social morality. What the PIM + PIR model brings more is the
possibility of attributing a precise finality to sexual morality, far exceeding its social implications,
and explaining the universal relationship between morality and religion: if religion, as Jung hears it,
aims to re-link the individual to the divinity and to the world of archetypes (the metapsychical
dimension), it is logical that morality tends to primarily preserve the metasexual function, whose
purpose is to develop an individual’s metapsychic potentialities.
The paradox is, traditional morality today often has the opposite effect, shutting down the MIP. The
misunderstanding comes from the Western conception of sexuality, excluding any use other than
reproduction and pleasure. Representations and behaviors being confined to a truncated model,
morality has deviated from its primitive mission and been loaded with prohibitions counter to the
transcendent function of love. Ultimately compromising the behaviors it was meant to preserve.
Freudian topics and definition of Over-It
Freud considers that the unconscious brings together all of the innate instinctual drives, as well as
all the patterns of behavior and prohibitions acquired during learning.
Insofar as there is a metapsychic-type dimension, the modalities of which escape to a large extent
from the conscious, it is necessary to add to the first Freudian topic, defining the unconscious, the
preconscious and the conscious, a place that one could call "transcendental unconscious".
This is in line with Jung's point of view, who spoke of the collective unconscious, the place of
archetypes and numinous energies. The adjective "collective" is wrong to evoke unconscious
content acquired as common denominators and crossing social thought. Jung understood by
archetypes transcendent entities, eternal, prior to any culture, loaded with meaning and emotion,
collective because beyond the individual, and accessible by metapsychic perception (archetypes
emerge according to him during dreams and visions). It is difficult, indeed, to understand these
notions without personal experience of the extrasensory.
Freud's first topic should therefore be completed in such a way as to define, beyond the conscious,
the subconscious, and the ordinary unconscious in relation to the drive apparatus and the learning
process, a higher unconscious space, in relation to metapsychic faculties, archetypes and their
spiritual implications.
The metasexual postulate also suggests reconsidering the second Freudian topic. For the record, this
includes three bodies: the Id, original wellspring of all drives and the libido; the Over-I recording
the data from learning, conditionings and prohibitions imposed by society; and the"I," in charge of
managing the realization of drives from the It, while putting with external contingencies and the
prohibitions incorporated in the Over-I.
Insofar as a part of the unconscious seems dedicated to the metapsychic dimension, it is necessary
to complete the Freudian model so as to account for certain possible interactions between
transcendent values and classical authorities. The main functions of such an interface will be: to
adapt the instinctual drives to the requirements inherent to a valid intake of metapsychical energy;
to oppose taking action when a drive leads to wasting or poorly investing the associated energies
(libidinal and metasexual); to silence a feeling of guilt which may inhibit energetically useful
behavior. It will contain in particular the extrasensory abilities, such as true intuition, authentic
creativity, precognition, telepathy, clairvoyance, etc, and ensure access to the realm of the
transcendental Unconscious.
Such a complex capacity for discrimination implies a specific form of learning, organized around
the internal sensations associated to romantic experiences (pleasure-displeasure, jouissance-
frustration, plenitude-depression, etc.), and the relationships existing between them, the
metapsychic content (archetypes and/or extrasensory perception) and the fate of the different drives.

We note the parallelism with the Superego which, from the history of the Ego, learns to control the
Id’s impulses. The instance that we define is also supposed to act directly on the Id, but
independently of the control assured by the Superego and the "I," and from a different system of
values: for these reasons we propose to differentiate it as the “Over-Id”.
This instance would act as a kind of interface between the metasexual energy and physical or sexual
libido, between the metapsychic and the (ordinary) psychic or mental, between the archetype and its
interpretation, like a converter in a computer ensuring transformation from analogic information to
the digital data.
This view of things is reinforced by the following observation: libido can lead to unfortunate
relationships, resulting in inappropriate attachments, disappointments, suffering, while a certain
"submission" to metapsychic contents, for the most part unconscious or subconscious, seems able to
prevent failures.
Jung spoke of a continuity between archetypes and instincts. Surça is precisely the body capable of
ensuring the translation of metapsychic contents into psychic processes. In particular, the archetype
can be expressed in the form of a fantasy, so as to direct the drive towards one type of realization
rather than another.
Mélanie Klein defined fantasy as the mental representation of the drive. This definition should be
taken again so as to distinguish the fantasies originating in the Id, genetically programmed, the
fantasies induced by the Superego and translating memory contents, and the fantasies generated by
the Surça translating archetypal values, unpredictable through intellectual efforts.
The second Freudian topic would therefore include four psychic authorities, the Surça ensuring the
functional relation between physical or emotional impulses and metapsychic values. This point of
view might appear speculative. However, this new instance let us map out a number of well-known
properties of the mind, otherwise not really possible to process. For example, creativity has always
been a mystery, everyone has a feeling that new ideas arise from a place inaccessible to the
conscious mind, apparently neither the Superego nor the Id, and even less the I, judging by the
difficulty of solving difficult problems consciously.
Creative intuition can be better analyzed if we posit the existence of a "space" of archetypes and an
instance capable of translating transcendent contents into instinctual manifestations at the level of
the id, to then verbalize them or visualize them at the level of the “I,”. The “genius” (originally
designating a transcendent entity presiding over destinies) would thus originates at the level of the
Over-It.
The Over-It would include all extrasensory faculties, as these indeed have the function of revealing
to the "I," elements emerging from the transcendental unconscious, seemingly able to relate to the
wider cosmos beyond the limitations of ordinary space-time. Visions, as Jung described it, would
reveal in the form of images, most often symbolic, the content of an archetype in relation to a
present, past or future situation.
Such pieces of information involve subtle communication with the metapsychic dimension, which
implies the existence of an appropriate authority. They cannot stem from the Superego, which only
ensures the storage of events drawn from the past and belonging to ordinary psychic life.
Observation shows that extrasensory faculties develop preferentially during an external input of
metasexual energy, then, once established, that they are maintained independently of the experience
of love, for a relatively long time. This refers to the notion of structuring: just as the social
experience structures the Superego, the metasexual and metapsychic experience would ensure the
structuring of the Surça. This could encompass the interpretation of extrasensory messages too,
which often challenge the ordinary intellectual approach. In fact, experience seems to shows that all
“ordinary” mental functions, in a natural context require extrasensory guidance for their proper
development.

We need to imagine what a proper Over-It structuring would imply, undoubtedly linked to a
sensitive period loosely delimited in time, before puberty so as to avoid confusion with the
reproductive drives. Conversely, the metasexual function’s general failure in present times, given
the absence of early childhood experiences, leads to a deficient structuring. Such a deficiency
explains the rarity of so-called "sensitive" subjects (in the sense of parapsychology) in a moral
context inhibiting expressions of metasexual drives.

Psychoanalysis: science or doctrine?

There is a long-standing conflict between those who saw psychoanalysis as a science of the human
soul, and those who seeing only a doctrine with unverifiable bases and equally unverrifiable and
ambigous results. The debate is hotter than ever, relaunched in 1984 by an American essayist,
Jeffrey Moussaieff Masson, who questioned Freud's abandonment of the old theory of seduction.
The movement then developed in the direction of a denial of infantile sexuality, so that the whole
Freudianism took on the appearance of a gigantic and perverse fabrication. Scienticity in these
conditions is oiut of the question.
Without detailing here the current anti-Freudian catilinary, let us note nonetheless that this situation
rests on a misunderstanding: in1897, Freud considered that the trauma could be caused either by a
precocious seduction (one would say today "sexual aggression"). or by the repression of impulses
specific to infantile sexuality. He therefore did not really abandon the theory of seduction, he added
to it the existence of early drives whose repression was pathogenic, which would lead him to define
the Oedipus complex.
Broadly speaking: he started from the notion of determism by the unconscious, each pathological
act or behavior deriving from an internal conflict inaccessible to the conscious. After using hypnosis
to facilitate patient access to these conflicting content, he opted for the interpretation of dreams,
mistakes in langage or acts (« Freudian slips ») and free association (resistance in the discourse
denoting an underlying conflict). On the division of the psyche between conscious and unconscious,
he superimposed (or substituted) a second topic: the « I, » (instance where we say I), the It (place of
instincts) and the Over-I (memory of experiences and prohibitions). He also used the oral, anal and
phallic stages defined by Abraham, each characterized by an erogenous zone meant to be prevalent
in that stage. Behavioral disturbances arose from repressed impulses during these stages, returning
afterwards through deviated pathways, detrimental in neurosis, socially acceptable in sublimations.
Freud therefore constructed a model of the psyche, serving as a canvas for the search for past events
likely to explain psychological disorders. This model has the advantage of accounting for drives
linked to biology, such as sexual drives and emotions, without excluding intellectual functions.
Cognitivism also admits the notion of the unconscious, but neglects instinctive drives to replace
them with the notion of motivation. There is therefore no place in the psychology of cognition for
precocious sexual impulses linked to important emotional contents, and even less to a metapsychic
function.
We thus better understand the causes and depth of the conflict between cognitivism and
psychoanalysis. The two points of view are incompatible, or could only come together by a major
enlargement of the notion of the cognitive unconscious. These are two models that are
superimposed on reality, each of which can serve as a reference point for a relevant approach to
certain aspects of the human psyche.
What are the arguments advanced by the cognitivists in their critique of Freudianism? Their own
method is based on the rules of scientific research close to physics, bringing together observation,
hypothesis and verification (by looking for confirmations and above all for inferences). Such an
approach is relatively easy because the study of cognition can highlight invariants and make
measurements, making it possible to formulate hypotheses on the neurological functioning of the
brain, verifiable (or invalid) objectively using all kinds of tests of speed of reaction, ability to
discriminate etc.
Psychoanalysis attacks the totality of the psyche (although Freud obscured the metapsychical
aspects). The level of complexity is much greater, involving aspects inherently difficult to measure
or quantify.
For reasons which are peculiar to him, Freud was little concerned with creating protocols for testing
his hypotheses, contenting himself with verifying his theory of neurosis and of Oedipus in particular
cases (one could speak of case studies), and qualitatively. Quantitative verification would have
required research on randomized populations, which was indeed technically difficult and expensive.
The double blind was obviously not applicable.
To what extent can we then say that psychoanalysis is a science or a pseudo-science? It all depends
on the line of demarcation that is drawn between these two assessments. Karl Popper asserts that a
scientific theory must be refutable: it would be necessary, for example, to be able to show that, in
certain cases, the coming into conscious state of past traumatic memories does not entail
(countering the Freudian affirmation) the disappearance of troubles. However, this is impossible,
since it is always possible to affirm that the disorders persist because of unconscious residues "not
liquidated". The perspicacity of the great epistemologist is remarkable, no one having been able to
formulate the criterion of refutability before him. However, this criterion does not apply to just any
science: in geology, astronomy, archeology and other fields where only indirect and fragmentary
data are available, we are often reduced to hypotheses difficult to refute. They are, however,
included in sciences.
There is moreover in the above argument a bias deserving attention: Popper draws from the absence
of refutability of the therapeutic act to psychoanalysis as a whole. The diagnoses that can be made
are for the most part ambivalent, therefore difficult to refute, as a unconscious conflict can result
either directly in a manifest negative symptom, or in a reaction formation, aiming at sublimation or
control (decathexis or disinvestment). Conversely, a symptom can arise from different factors, so
that the cause and effect relationships are not one-to-one. Analysis is more of a hermeneutics than
an objectivable procedure. On the other hand, Freudian theory can be refuted or modified according
to concrete observations. Popper seems moreover to have neglected that any theory, even in
physics, is only ever a model we project on reality and that remains always questionable.
Another condition of scientificity defined by Popper is the fact that the theory is verified by a
sufficient number of scientists who do not adhere to it a priori: it is the failure of the attempts of
invalidation which ends up supporting the validity of the theory. This claim however comes up
against another notion formulated by the same Popper: Science is part of a paradigm common to all
scientists, that is to say in a system of axioms, certainties, or beliefs, so that facts of observations or
assumptions exceeding or contradicting the dominant paradigm are rejected or obscured. The
criterion involving verification by a scientific corpus is therefore only valid within the limits of this
paradigm. It is clear that psychoanalysis - and even more metapsycanalysis - fits with difficulty in a
paradigm which tends to deny infantile sexuality or the Oedipal drives.
Lacan intended to give psychoanalysis a scientific basis, through linguistics, a reflection according
to him of the symbolic, metaphorical and metonymic mechanisms characterizing the unconscious.
This attempt has also not met with the endorsement of cognitivists who currently occupy the
scientific forefront of psychology.
We may be surprised in passing that the detractors of psychoanalysis have not sought to objectively
refute the existence of precocious sexuality. This would not be impossible nowadays, for example
using MRI, encephalography, or measuring emotions through eye movements, all in a perfectly
behavioral context.
But let us come to what new the postulate of a link between sexuality and metapsychical
development (or metasexual postulate) brings to the debate : we believe it impossible to build a
scientific approach around an instinctual function while disregarding its real function. The whole
theoretical framework risks harboring a crippling bias if the accepted purpose does fit with the data
of human nature, in this case when it is confined to the simple pleasure associated with this instinct.
For example, one cannot develop a real science of nutrition ignoring that the dietary instinct instinct
(hunger, appetite) aims at nourishing the body. Only by knowing the finality of this instinct can one
decide over a given mode of feeding if it conforms or not to the requirements of the organism. If
one only reasons on the basis of the pleasure of eating, dietetics could only recommend foods for
their hedonic, regardless of their usefulness or their harmfulness. It would stay at the level of an art
of living, presently gastronomy.
A true science of nutrition requires that one can say whether such or such food intake is useful or
harmful, excessive or insufficient, meaning, to discern "right" or "wrong" in relation to a set of laws
relating behavior and purpose (for example "eating fruit is useful for their content on vitamins C
necessary for health"), whereas gastronomy only takes cares about pleasure (it is so much better in
jam, donuts, fried, with a little sauce).
The study of a sexual function also leads to impasses and contradiction if we reduce a priori its
ultimate purpose to pleasure alone. An act generating pleasure, even though it misses the real goal
of the drive, will be considered as legitimate and in accordance with nature, while it really pertains
to deviancy and may generate all kinds of troubles. Likewise, certain moral prohibitions will seem
without serious consequences if they are supposed to just deprive individuals of mere pleasure,
while their harmfulness appears the instant we can verbalize the deficiency to which they condemn
the individual.
Note also that the attribution of a clear and distinct finality to an instinctual function amounts to
stating a "natural law". It then becomes possible, without any moral prejudice, to define which
behaviors are the natural and which are the deviant ones. This is no moral categorization, but a
simple recognition of conformity to natural laws, as all science does about any phenomenon. These
natural laws are defined here in terms of genetic programming.
Thus, the metasexual postulate, by making it possible to determine what is right or wrong with
regard to the metapsychic finality attributed to the non-reproductive sexual instinct, objectivable
and verifiable criteria that structurally reconcile morality and science. Morality would therefore
only authorize what is right and denounce what is false with regard to the fulfillment or failure of
extrasensory development, itself objectifiable through the examination of metapsychic phenomena
associated with it. .
Simply adding to the current scientific paradigm the postulate of a metapsychical dimension allows
for a new psychoanalysis, a distinctively scientific one with a clear and distinct purpose to the so-
called infantile sexuality. The study of an instinct whose purpose is clearly defined, as long as it
respects scientific methodology, can claim the status of science. Each assertion becomes indeed
refutable, since a verifiable criterion tells apart the true from the false, including in moral
judgments. A moral precept will be deemed right or wrong depending on the extrasensory success
or failure in the relationships it conditions.
Reductionists, with the Zeteticians at the forefront who vowed to demonstrate the inexistence of the
extrasensory, won’t fail to object to us that the metapsychic is incompatible with a rationalist
paradigm. It does not stand because rationalism, and even positivism, advocates for a laudable
desire for objectivity to recognize empirical facts and not to neglect any. However, experience
shows that metapsychic phenomena are empirical facts, obeying a certain number of invariants and
not eluding analysis and verification. They certainly are difficult to reproduce yet it does not
preclude their objective reality. On the contrary, the rarity of extrasensory abilities is easily
explained by the new theory, with the realization that love is not experienced according to its
natural laws in the current "device of sexuality" (to use Foucault's term). The higher frequency of
extrasensory manifestations in primitive societies with non-repressive morals bears witness of the
insight of this statement.
In this way, the wish dear to Freud, to make psychoanalysis into a genuinely scientific discipline
could come true.
Morality and perversion
Ignorance of the purpose of an instinctual function opens the way to evaluation errors,
contradictions, and the most diverse conflicts. In particular, the notion of sexual perversion will
always elude understanding without sufficient knowledge of the ultimate purpose of human
sexuality.
In the 19th century, the theorists of psychiatry took up the claims of ambient Puritanism and
reduced sexuality to a function of procreation. Any behavior that deviated from the necessities of
conception was declared perverse, as evidenced by Krafft-Ebbing's infamous De psychopathia
sexualis. This stigmatization, inspired by biologism then in full swing, coincided with that of
moralists who declared perverse any behavior inconsistent with morality: what was immoral was
against nature and vice versa.
The apparent convergence of these positions, respectively rationalist and puritanical, was based on
the fact that current morality was built on the one hand on rules of behavior modeled on animals, a
heritage of the philosophers of the Enlightenment, on the other hand on a divine will as it was
deciphered in the "increase and multiply" of Genesis, in the mosaic prohibitions or in the Epistles of
St Paul. It is undoubtedly the apparent congruence of the Cartesian paradigm and the Judeo-
Christian heritage, which gave the force of law to the repressive morality whose seed the Inquisition
had sown in previous centuries without yet succeeding in imposing it. concretely.
The situation became singularly complicated from the moment when Freud demonstrated the
existence of a sexual function independent of reproduction, including forms of arousal which
largely went beyond the framework of genitality. Or else this function, natural since it was
determined phylogenetically, had to be considered as perverse, the polymorphism which
characterizes it transgressing the rules of Puritan morality (Freud qualified the child as polymorphic
pervert); or else one had to admit that the pursuit of sexual pleasure was no longer a sin and revise
morality.
The second branch of the dilemma, less ostensibly contradictory, ended up scoring points. From the
middle of the 20th century, masturbation was no longer systematically taxed with an abomination,
then towards the end of the century, it was the turn of homosexuality to be struck off the list of
pathologies, then paraphilias, by the very official American Psychiatric Association.
The result of this procrastination is that psychiatry today lacks a clear and distinct definition of the
concept of perversion. The cause is a secular confusion between norm and nature: psychiatry started
from the point of view that perverse behavior is contrary to social norms, inferring that it would
therefore be contrary to natural laws. However, nothing says that the principles of normative
morality are in conformity with nature.
Even in dictionaries, for example in the CNRTL, we find the same ambiguity: "Perversion = Action
to divert something from its true nature, from normality". Other definitions invoke the search for
pleasure through the suffering of the partner: there is a shift towards the notion of sadism, which is
only a particular case of perversion.
Freud was concerned very early with the notion of perversion. After having made it a simple drive
deviation, a transgression of prohibitions, even the character of barbaric acts, from 1915 he gave it
an increasingly structural connotation: as opposed to neurosis, repression of the id's drives, and to
the psychosis, denial of reality, he defines it by an organization of the ego based on the denial of
castration. It would be linked to a cleavage between denial and recognition of the phallus in the
mother with attachment to infantile sexuality.
Mélanie Klein saw in it a manifestation of the death drive. Lacan, in the 1960s, made it a
fundamental component of human behavior and inscribed it in a tripartite structure alongside
neurosis and psychosis, devoid of any pejorative connotation.
However, some sexual behavior can clearly turn out to be perverse in common sense. It is therefore
a question of examining to what extent the metasexual postulate would make it possible to
formulate a definition of perversion which brings together, if possible, the psychiatric approach, the
psychoanalytic approach and common sense. We will refer here to a general definition, which
seems applicable to any instinctual behavior associated with a form of pleasure:
"Any behavior consisting in seeking pleasure in oneself to the detriment of the natural finality of the
drive would be perverse".
Note that "to pervert" (from the Latin per-vertere) etymologically means "to reverse": there is
effectively a reversal of the goal pursued, which passes from the original finality of (innate) instinct
to a purely hedonic aim. The pervert would therefore maintain himself in a position of cleavage
between the innate natural goal of the drive and the goal pursued by the ego, thanks to an
intellectual will, or an artifice allowing the reversal.
This type of behavior is usually complicated by some nuisance. By way of illustration: eating
behavior whose purpose would be to maximize taste satisfaction outside known health requirements
will be declared perverse. Consuming too many fried foods solely for pleasure, in the absence of
real need and while disregarding the risk of cardiovascular disease, effectively combines pleasure
and nuisance (an blend matching the notion of "gluttony" in its most pejorative sense) .
The PIR + PIM model thus makes it possible to formulate a clear and distinct definition of sexual
perversion:
• With regard to the sexual reproductive function: behavior aimed at genital satisfaction while
consciously purposefully avoiding conception, for instance prostitution, rape, pedophilia, even the
use of contraceptives, abortion, etc. would be perverse. This could attribute an unconscious origin to
the notion of "fornication" brandished by the Inquisitors, and would explain the apparent
contradiction in moralist discourses between the condemnation of sexual pleasure and the need for
reproduction.
• If we apply the same definition of perversion to the metasexual function, we must consider as
perverse any behavior aimed at obtaining pleasure to the detriment of a gain of metapsychic energy
whichi constitutes its natural finality. This point of view would paradoxically agree with the
moralists and psychiatrists of the 19th century, who declared perverse all sexual behavior except
coitus: polymorphic behavior turns out to be indeed perverse, with regard to our definition, from the
moment when the metasexual function is reduced to failure. Except that here, most coitus should
also be labeled as “perverse”.
Let us note in this regard that the irruption of sexual morality, to use Reich's title, generated a
vicious circle, not only as a result of frustrations leading to compulsive behavior, but for a reason
intrinsically linked to the drive structures of metasexuality: feelings of guilt eat away at the
innocence necessary to enable metasexual function to achieve its goal (the same way that aggressive
thoughts inhibit metapsychic faculties); the wave of guilt induced by the masturbatory phobia
would therefore have aggravated the failure of metasexual function; this failure, constituting a slide
towards perversion (in the sense of the failure of the metasexual finality), could in turn reinforce the
feelings of guilt, the loop closing in a puritanism coupled with the disappearance of the metapsychic
faculties.
Seen from this angle, Freud's approach would paradoxically constitute a form of apology for
perversion, insofar as it postulates that polymorphic drives have as their sole purpose the gain of
pleasure and must be put at the service of genitality. The purpose of these drives being beyond
pleasure and having no intrinsic relationship with reproduction, a theory constructed on this basis
turns out to be perverse with regard to our definition, since it endorses sexual behaviors diverted
from their natural purpose. The use of polymorphic drives as preliminary pleasures, with the
deliberate aim of stimulating genital realization, itself deviated from its reproductive goal by means
of contraception, would even constitute a double perversion.
This paradox allows us to better understand why psychoanalysis has been met with stubborn
resistance, paroxysmal today in the discourse of certain cognitivists and philosophers, though it has
been able to penetrate more than any other approach, the heart of human sexuality and the
sufferings associated with it.
Nevertheless, this issue of perversion would benefit from being reevaluated in the light of this new
definition of sexual drives’ natural purpose so as to recenter morality, legislation and media
discourse, and court cases ever more numerous and biased when it comes to mores and morality.
Chaotic It and Original It
Freud considers that the It would be chaotic by nature. The ego and the superego are therefore
necessary to put order in the natural impulses and adapt their realization to the demands of society.
The chaos in question consists essentially of sexual or aggressive impulses, likely to lead to
behaviors contrary to social norms and to prejudice for those around them, partners or the subject
himself.
A chaotic state can, however, arise from several causes, including genetics, neurophysiological
disorders attributable to food and other stimulants, conditioning, environmental pressures, states of
frustration, compulsion, etc. From the theoretical perspective that we are proposing here, it will also
be necessary to question the role that the Surça should play in the control of id drives, that is, on the
unconscious interactions between the metapsychic factors and the drive apparatus.
Let us begin by examining the standards against which the alleged chaos is measured. The existence
of unknown or seemingly inexplicable impulses, such as those of PIM, can give the impression of a
disorder, when one simply does not know how to interpret the apparent abnormalities. All
evaluation is done against a reference system. The frame of reference Freud relied upon is indeed
distorted, cut off as it is, from the metapsychic function of natural sexuality.
We need to consider the following factors:
1. The Genetic Factor: To what extent have human genetics been subject to drift? For example:
under the effect of the lack of selection pressure, has the drive organization of Id evolved into
certain disorders such as the intervention of the Ego and the Superego being essential to adapt its
requirements to social norms?
2. Reciprocally: to what extent have social norms evolved towards patterns of behavior and
prohibitions contrary to natural instinctual demands? Would the innate drive organization ensure a
non-conflictual realization of the metasexual function if the social environment was favorable? Do
the prohibitions taken up by the Superego prevent harmful behaviors, or do they inhibit useful
behaviors programmed into the Id, in particular the realization of metasexual impulses responsible
for the development of metapsychic faculties?
3. Disturbances to the nervous system under the effect of stimulants present in traditional foods, for
example gluten in cereals and exorphins in milk, cannot be excluded a priori. The role of an
"endogenous excitation" of food origin may have escaped the vigilance of researchers because of its
omnipresence and the lack of a "naturalness" frame of reference. For lack of benchmarks, we do not
know how the drive apparatus (the Id) should be in its natural state, without any artificial stimulant
in food. However, the experience of a "paleolithic" diet, excluding cereals, animal milk, molecules
denatured by heat, alcoholic drinks, traditional stimulants (nicotine, caffeine and other drugs),
effectively shows that sexual urges’ excitability take on very different forms from those considered
normal.
4. The manifestations of Id are filtered by the Superego, according to patterns of behavior and
prohibitions belonging to the social norm. Insofar as the psychoanalytic deciphering grid is imbued
with the same patterns, any exploration will be biased from the start. An extraordinary drive, for
example, will not come to consciousness because of censorship, but the same censorship affecting
the orientations of the analysis, the analyst will see nothing wrong with its absence. Likewise, a
natural drive contrary to the norm will appear foreign to the natural functioning, hence the It itself
will appear incoherent and the Superego necessary to bring it back to the norm. In other words, the
norm simultaneously influences the psychic structuring of individuals and the criteria of normality
applied by researchers, so psychoanalytic research is vitiated by a shaky dominant paradigm. A
typical example is the notion of "normal coitus" taken from the equation "sex = reproduction",
around which revolve the notions of polymorphism, perversion, preliminary pleasures, original
fantasy, castration, penis envy and many other obscure points of Freudian theory.
5. The disorders induced by frustration attributable to repressive morality are well known: the
libido, which cannot flow into natural drives, over-invests in substitute behaviors, then themselves
invested by the Id. It is therefore impossible, in the presence of frustration, to ensure that the drive
organization we deduce, fits with its natural, intended state. However, the causes of frustration are
multiple, and partially unknown: one can distinguish a hedonic frustration at the level of the
unrealized partial sexual drives, concerning the libido; emotional frustration at the level of the
feelings normally associated with these impulses, also invested by the libido; and at the level of the
metapsychic energy and the subtle feelings that signal its presence (the oceanic feeling): a
particularly pervasive metasexual frustration because of the existential importance of the
metapsychic development. These three types of frustration, adding or combining, omnipresent in
the repressive context, disorganize the Id to bring about that sense of “chaotic” functioning.
The thesis of the resolution of the Oedipus in the imagination is accepted today by the majority of
psychoanalysts. However, this option may have been hasty, under the pressure of the social context.
Freud confesses in his Abrégé de psychanalyse that no research has been undertaken yet, to know
what happens in societies where infantile sexuality is not repressed, and nothing has been done until
now, in the most part. In this ignorance, it is impossible to conclude on the relevance of any mode
of resolution of the Oedipus. It is also not possible to know how the Id could work in a non-
repressive context.
Freud could in no way determine, and neither could psychoanalysts today, whether the chaotic
aspect of the Id stems from its nature, or from the constraints of culture.
Added to this is the unavoidable puzzling which befalls to the analyst in face of drives whose
metapsychic finality he ignores. The nutritionist with no idea of the energetic role of food would be
puzzled too, at similarly inexplicable behaviors (e.g. food theft in the event of famine, asthenia
linked to undernutrition, etc.). Likewise, the psychoanalyst cannot comprehend certain drives
belonging to the metasexual function, nor their compulsive character due to inhibition. Whether
realized, deviated or compulsive, they will appear unnatural or neurotic to him. As the picture
repeats itself in all the subjects examined, there was little other solution than attributing to the It a
constitutional state of disorder.
Of course, under these conditions psychoanalysts would be likely to stick to the Freudian dogma of
the chaotic Id, which had the advantage of justifying the respective roles of the ego and the
superego, and of not placing psychoanalysis at odds with to the society. This dogma has, however,
slowed down research: it has nipped researchers’ intuitions in the bud, by exempting them from
questioning the causes likely to disrupt the functioning of the drive apparatus.
In fact, the impasse was twofold: on one hand, the dogma of the chaotic Id locked minds into a
biased representation of Nature; on the other hand, the attribution of a hedonic finality to infantile
sexuality prevented them from asking fundamental questions about its natural purpose.
The postulate of a metapsychic finality of so-called infantile sexuality therefore prompts us to
wonder about what the original Id would be, without any cause of dysfunction mentioned above.
From evolutionary principles it stands to reason it should obey certain laws of harmony, avoiding
excess conflicts with the ego and the superego and its pathogenic consequences on individual and
group life as well. The need for adjusting drives to the reality principle is never questioned, but
revered as the fundamental mechanism for behavioral adaptability. What all of this is really about, is
the nature and meaning of drives deemed chaotic in the light of the social paradigm of normality,
and the new interpretation given to them under the new paradigm.
Only empirical observation would clarify this. Unfortunately, the conditions for such an observation
are difficult to come by, since they presuppose the control of the various disturbing factors possible,
or getting rid of normal morality… which is en masse inapplicable for children.
However, three solutions remain: an interethnic study, where we can control some factors by
singling out specific variations from culture to culture, in relation to differences in behavior; a
historical study doing the same work, but with past cultures instead of present ones (looking at
sexuality and metapsychic faculties before the advent of repressive morals); or find (for example
following judicial convictions) a group of people more or less fond of returning to their origins,
applying rules different from mainstream morality, and noting differences in sexual and psychic
functioning between either individuals or groups.
These three types of observations, although embryonic, already permitted unambiguously to state
the following points:
• In agreement with Freud, erotic drives (and sexuality proper) appear from birth to be an
intrinsic part of the instincts apparatus;
• the id drives turn out to be perfectly organized, the child very early on has the necessary
sensitivity, much higher than that of the adult, to recognize what suits and does not suit him;
• although incapable of intellectual discernment before the emergence of the theory of mind
(around 3 or 4 years old), it shows from birth, as far as we know how to observe it, the ability to
intuitively to tell apart nature and perversion.
These findings reflect the image of an Id far more complex and balanced than that which
psychiatrists and psychologists commonly attribute to the child. They are part of the current trend
which recognizes in babies a complexity of psychic functioning far removed from the tabula rasa to
which behaviorism reduced them. They contradict the Freudian postulate of a chaotic Id, the
different drives and perceptual capacities being operational and well ordered from an early age.
The appearance of chaos is explained by the misinterpretation of drives by the Freudian model, by
reactions to inadequate responses or solicitations from the entourage, by frustrations inducing a
compulsive state, and by over-excitation of the nervous system central by dietary stimulants: among
others exorphins from cow's milk, gluten, neurotoxic AGEs (Advanced Glycation Endproducts).
In short, the Ego and the Superego do not have the original function of managing an instinctual
disorder inherent in a chaotic Id; their action should be limited to adapting the natural impulses,
judiciously controlled by the Surça, to the variable and unpredictable relational environment.

Oedipus complex and metasexual postulate

From the first years, Freud asserted that hysteria, then neurosis, were closely related to the
repression of infantile sexuality. He discovered at the center of the unconscious conflicts of all his
patients, always the same scenario: "When the boy, around two or three years old, enters the phallic
phase of his libidinal evolution and he feels the voluptuous sensations provided by his sexual organ,
when he learns to obtain them on his own at will, by manual arousal, he then becomes in love with
his mother and wishes to possess her physically in the way that his sexual observations and his
intuition have allowed him to guess. He seeks to seduce her by showing off his penis, the
possession of which fills him with pride, in a word, his early awakened virility prompts him to want
to replace her father with her who until that moment had been a model because of his obvious
physical strength and authority with which he was invested; now the child regards his father as a
rival".
This description of Oedipus appears in the Abrégé de psychanalyse, Freud's last work, a sort of
testament to his many years of reflection. The existence of early amorous and sexual impulses,
which he says "immeasurable" compared to adult impulses (in Sexual life), shocked many minds
and perhaps still even more today.
However, these views seem to be confirmed by the incalculable number of analyzes carried out
within the framework of classical psychoanalysis, which reveal the characteristic features of the
Oedipus complex, independently of their therapeutic result, the insufficiency of which may be due
to other factors (especially the basic error of attributing a purely playful or hedonic purpose to early
impulses); they are largely corroborated by the observation of sexual mores relating to the child in
traditional societies not influenced by Western morality. We find a confirmation of this in the work
of Kinsey (at the present time hotly contested), which is states that the child’s capacity to
experience orgasm from the earliest years. The history of sexuality (van Ussel, Michel Foucault,
Héroard, etc.) also teaches us how common child-adult relationships were common in our society
until the 18th century, something that Freud paradoxically seems to have ignored.
The discovery of sexual impulses in early childhood raises a fundamental question: why did nature,
that is to say human genetics, provides for the programming of such significant impulses, without
ascribing any other aim than a gain of pleasure ? Every instinct is a loss of energy in its realization
phase, that must be compensated by survival advantage, for the individual or indirectly, to the
species or group. It is doubtful whether sexual pleasure in itself brings more benefits than
disadvantages.
Freud and his disciples might have been surprised at the biological aberration of such a situation
with regard to the laws of evolution. If they did not do it, it is on the one hand because nothing in
the context urged them to seek a theoretical justification for these impulses; on the other hand,
because they could not observe the spontaneous and undisturbed realization of this precocious
instinct, under the environmental conditions of their time. Even more, as the mere fact of talking
about infantile sexuality put them at odd with society, a threat inevitably curtailing all freedom of
thought.
To this was added the taboo which prohibited any researcher of scientific orientation to assert the
existence of paranormal phenomena. In France, a decree of the Academy of Medicine published in
1841 prohibited any form of research on psychology. Awareness of these phenomena from a widely
known science of parapsychology, would certainly have led the first psychoanalysts to this theorize
a extrasensory purpose to sexuality, thus to question the possibility of an unrepressed Oedipus, a
possibility Freud nevertheless formulated on several occasions.
According to him, the culmination of the Oedipus complex must be not repression but, "if things are
accomplished in an ideal way, a destruction and a suppression of the complex". From our
perspective, such destruction would be that of the very roots of the PIM. Freud recognizes that this
process does not come about without difficulties and that it leaves behind "the greatest trauma of the
early period". Faced with this dilemma, he wonders about the factors supposed to govern this
disappearance (Sexual life 1923):
1. the incest taboo;
2. biological immaturity.
 3. a resolution expected in the imagination;
4. genetic determination;
5. the castration complex.

1. The taboo of incest is generally considered by ethnologists as the founder of civilization: it is he

who opens the family or the clan to the outside through the gift of the girl, who founds economic
exchange through the dowry, and which lays the foundations for cultural exchanges, even symbolic
thought. One can however be surprised at the amalgamation that psychoanalysis makes between the
prohibition prohibiting an act of reproduction between the father and the marital daughter and the
prohibition proposed to the precocious sexual impulses of the child. The need to differentiate these
two forms of prohibitions, however, stems directly from the distinction Freud makes in the Three
Essays between infantile sexuality and genital sexuality: if there are two sexual functions, it is also
necessary to distinguish two types of incest.
What type of incest is the taboo aimed at? Ethnological considerations relate to reproductive incest.
The fact that child-adult relationships were common before the Puritan period shows that the taboo,
in popular consciousness, initially only concerned late incest, therefore PIR.
Repressive morality has created confusion on this point, that the discovery of Oedipus explains that
the need to repress infantile sexuality is the consequence in adults of the repression of their own
precocious impulses.
2. Freud also sought to justify the disappearance of Oedipus by the impossibility for the child to
realize his impulses because of his biological immaturity and the insufficient dimensions of his
penis (in Sexual life). This reasoning seems contradictory, however, and for multiple reasons:
1) It presupposes that early impulses requires a coital realization, while Freud also excludes any
vaginal fantasy in prepubescent children
2) An impulse could hardly tend to a realization anticipating on the existing fantasies, an idea which
would be ludicrously incompatible with an instinctive apparatus that took million years to evolve
3) The reasoning assumes that size does matter, which is wrong: phallic maturity for boys, precedes
a great deal the reproductive one, and experience and observations show that orgasm and its quality,
for both sex and especially women in coitus, is more the brain’s business than anything else. It is
possible for a woman to reach orgasm without even being touched, through spontaneous or trained
muscular contractions. Hence theoretically what matters is only if sexual contacts in a specific
relational context fits with the woman’s natural drives, and the boy’s.
As for the polymorphous drives, constitutive of infantile sexuality, nothing would organically
prevent the child from realizing them.
3. According to Kinsey, the prepubescent child would seem, on the contrary, to be able to reach
orgasm more easily than an adult. According to him, the emergence of polymorphic sexual drives is
independent of estrogen and testosterone levels. It could depend on neurological maturity, but a
child left to his own device seems to have very early the abilities for erection and motor
coordination necessary for the masturbation and the directive gestures guiding the adult towards his
erogenous zones. Many parents can attest to this.
4. Another explanation is proposed by Freud in the same article: "The Oedipus complex must
disappear because the moment has come for it to dissolve, just as baby teeth fall out when
permanent teeth grow". The precocious impulses have for only assured function, through a process
of repression, the structuring of the psyche.
This hypothesis comes up against several inconsistencies:
a) the disappearance of Oedipus leads in most cases to a conflictual, even traumatic, structuring of
which the individual bears the burden for life;
b) infantile impulses never completely disappear, but continue to exert a pathogenic action in the
unconscious;
c) we do not understand why precocious and transitory sexual drives would be necessary to ensure
psychic structuring, nor why their disappearance should be pathogenic.
d) the period of latency (during which no sexual drive is supposed to manifest itself until puberty) is
not observed in permissive societies, it appears rather as a consequence of the repression of natural
drives.
5. Conversely, it could be that the Oedipus is made to be solved in the imagination. This point of
view, developed by Lacan, makes it possible to reconcile the universality of the complex with the
demands of morality: the unconscious process of identification and opposition to parental images, in
particular sexual analysis, could take place through simple fantasies and allow the accession to the
status of normal adult.
However, a tale of desexualized model of psycho-sexual development should be taken with caution,
as it may derive more from moral or social considerations than from objective observation of the
facts, which is difficult to achieve under existing societal conditions. In the absence of counter-
experience, it is difficult to conclude in any way. Among the adults we interviewed, many testify to
having discovered orgasm incidentally well before puberty, despite repressive education.
In addition, in itself, it is difficult to understand why nature would have programmed instincts
relating to identification with parents, but in sexual terms and using the whole apparatus of sexual
impulses, but without actually requiring sexual contact at all. Programming this instinct as a direct
and much simpler instincts of automatic identification to adults of the same sex or the opposite,
depending on the stage of development of the child, would have been much simpler, and evolution
is all about, though not always efficiency per se, but at least going for the simplest route when it
comes to adaptation. Most importantly, all the trauma and emotional turmoil of the Oedipus
complex in its present form is quite incompatible with a primary instinctual origin.
With regard to the PIM - PIR model, a resolution in the imaginary seems incompatible with the
energetic function of metasexual drives as we postulate it. Indeed, physical contact is empirically
essential, in relationships between adults, to guarantee the supply of metasexual energy necessary
for the development of metapsychic faculties. So it can not be sublimated without harmful
consequences during the emergence of early impulses.
We know to what extent an inadequate language learning, for example, can damage the faculties of
thinking and verbalizing, leading to almost irreversible delays. It would be adventurous to exclude a
priori the hypothesis of a need for the realization of early drives in the perspective of an adequate
metasexual and metapsychic structuring.
Note also that the notion of "precocity" stems from a moral prejudice alleging the sexual immaturity
of the child, inspired by the equation "sexuality = reproduction" itself grounded on the Cartesian
equation "human sexuality = animal sexuality. ".
The fact remains that the repression of infantile impulses and the period of latency turned out to be
very real in a large number of individuals subjected to analysis. Freud could not leave this
observation without explanation.

The castration complex

From 1923, Freud offered a more fundamental explanation for the disappearance of the Oedipus
complex: he invoked the castration complex, a thesis reinterpreted by Lacan in the 1950s. The
analytic experience highlights a castration anxiety present in everyone. human being, which Freud
explains as follows: "The penis is already in childhood the directing erogenous zone, the most
important autoerotic sexual object, and its valuation is logically reflected in the impossibility of
representing a person similar to the “I,” without this essential constituent part "(Infant Sexual
Theories, Über infantile Sexualtheorien 1908). For the boy, the castration agent is the father, who
represents for him all the threats formulated by other people (these threats were commonly used in
education at that time); the situation is less clear for the girl who, in a position of rivalry with her
mother, perhaps feels more deprived of a penis by the latter than by the father.
However, castration anxiety exists even in individuals who have not been threatened. Freud notes
that the theory remains unsatisfactory in the case of the girl, given that an anxiety of losing the
penis is difficult to explain when the latter becomes aware of having already lost it. The desire for a
penis in girls seems in itself unconvincing, the feminist movement has violently opposed it. The
alternative considered to be fundamental: "to have a penis or to be castrated", even if the threat is
verbalized, hardly explains the renunciation of the sexual impulses, which Freud also affirms are
"immeasurable" during the early period. and entering the latency period. Another paradox lies in the
idea that the boy can leave Oedipus and gain access to paternal identification only by renouncing
the use of his penis, which is nevertheless the constitutive part par excellence of the image of the
father. .
Faced with these difficulties, Freud tried to explain the castration complex by an archaic anxiety
going back to periods when men would have lived in hordes, the father castrating his male children
in order to secure the property of the women. This "scientific myth" has been widely contradicted
by advances in anthropology, it could at most have a symbolic or phantasmal value.
Lacan, taking up the Freudian thesis, analyzes castration as a symbolic process: for him, it relates
not to the organ (the penis), but to the phallus, an imaginary object playing as well for the girl as for
the boy. The prohibition of incest forces the child to renounce the mother as an object of desire. He
then recognizes the father as the holder of the phallus and finds that he is indeed the object of the
mother's desire. The boy then renounces being the phallus of the mother, an operation which gives
him the status of a desiring subject. As for the daughter, she will have to renounce the paternal
phallus in order to find the object of her desire elsewhere.
The Lacanian point of view, but also on different paradoxes: why do you have to be castrated, even
symbolically, to reach genital maturity? Does this idea of maturity correspond to a natural maturity,
or to a paradoxical maturity specific to a type of culture? We may be surprised at the importance
assumed by the possession or loss of the phallus, a signifier whose pregnance we do not understand
in the face of the possibility of experiencing sexuality in adulthood, since it does not engage the
actual loss of the organ.
Be that as it may, it is permissible to wonder about the raison d'être of a particularly intense anxiety
in connection with the loss of an imaginary object.
This particularly scabrous aspect of psychoanalytic theory seems to find a more satisfactory
explanation, on the logical and phenomenological levels, on the basis of the postulate of the
metapsychic finality of infantile drives. Let us first note that the phallus, in Egyptian or Greco-Latin
Antiquity, a figurative representation of the erect penis, is conceived as an object of veneration,
symbolizing a transcendent virility and endowed with a magical supernatural power. The "sacred
phallus" worn by Hermes, Messenger of Olympus to men, is clearly distinguished from the erect
organ of Priapus, god of fertility, who rather expressed, in his excessiveness and his satirical allure,
a virile power compulsive animal type. We find in this iconography the opposition between the two
functions of human sexuality: one associated with transcendence, the other with reproduction.
The figure of Hermes ithyphallique or psychopompe (accompanist of souls in the Hereafter),
endowed with the caduceus surmounted by two wings, clearly reflects the "hermetic" relationship
between the sacred phallus and the metapsychic faculties, assures the assurance of the
communication with the world of divinity
For Lacan, the phallus is the "signifier of desire, or of sexual jouissance", that is to say of that which
exceeds pleasure in the satisfaction of the drive. According to him, "the clinical facts demonstrate a
relation to the phallus which is established without respect to the anatomical difference of the sexes.
The phallus is a signifier, the function of which in the intrasubjective economy of analysis perhaps
raises the veil of the one he held in the mysteries. "
In other words, the role that the phallus (as a symbol) plays in the Oedipal trajectory would be
related to certain transcendent values that the ancients sought in initiation cults through the
intermediary of the sacred phallus.
Lacan's language becomes clearer and simpler if we admit the existence of a metasexual energy and
its function in metapsychic development. The phallus, from the signifier of desire, becomes the
signifier of metasexual energy. The contribution or the deprivation of this energy playing an
essential role in the future of the individual, in particular for his metapsychic or spiritual becoming
which engages the very meaning of his existence, it is logical that the unconscious has a fantasy ( or
of an archetype) intended to evaluate the metapsychic energy in its fundamental relationship with
sex.
The primitive unconscious not being dependent on Puritan morality, the best signifier that nature
could foresee for this purpose was the erect phallus. The clitoris, which obviously plays the same
role in women, is less representative. In addition, the tradition that was built on archetypal data and
that has come down to us probably originated in patriarchal societies.
It will be noted that the sight of the erect phallus or, more exactly, of its idealized representation,
can create, when the conditions are favorable, an emotion similar to that which animates the "love
at first sight”, or a sense of magic, emotion characteristic of metasexual energy. Probably the subtle
emotion the phallophories of the Greeks or the Japanese were supposed to reactivate, just like
Eskimos’ phallic dances, or Hindus’ lingam, hence the unanimous sacredness attached to these
different archaic traditions.
From these findings, we can postulate that the phallus is the unconscious fantasy, or archetypal
signifier for metasexual energy. It is therefore necessary to evaluate what becomes of the theory of
castration by posing this starting equation:
"Phallus = Metasexual energy".
The Lacanian alternative around which the Oedipus is played, "to have or not to have the phallus",
then translates into "the presence or absence of metasexual energy". This is indeed the central
problem for the child with regard to realizing his oedipal impulses: will my mother be able to give
"I," this energy? Does my father intend to forbid it to me? Would he know how to give it to me?
This problem is easily verified by concrete observation: the child tends to approach the adult who is
supplied with metasexual energy, and get away in the opposite case. He shows aggression against
adults whose behavior degrades this energy, or who prevent him its access, explaining the
murderous fantasies of the father and the hatred against the castrating mother.
In addition to metasexual drives, we observe a range of reactions of anxiety, aggression, inhibition
and prohibition, innate and controlled by the Surça (that is to say intuitively or extrasensory), which
intervene as soon as a situation is not favorable in terms of energy. If the partner is animated by
feelings of possession or guilt, if he is oriented towards genital sexuality or a calculated search for
pleasure, the metasexual impulses vanish to make room for these aggressive emotions. There is a
kind of shift from love to hate, from opening to closing, from attraction to rejection, which seems to
pre-exist any learning or education.
The main cause of this shift is paradoxically enough the current reproductive relationship and its
different manifestations: its representation seems to act, at the unconscious level, as a triggering
pattern of inhibition or prohibition. Children traditionally show a certain aggressiveness towards
"lovers", whom they never fail to mock. They also experience visceral disgust when they learn that
they are the result of a copulation between their parents. The same aversion is observed in the face
of the image of the condom, an immediate symbol of penetration. These aversions are found in the
original fantasy described by Freud, the child unconsciously visualizing his father hurting his
mother during marital relations. It would be a sort of guardrail between the PIM and the PIR.
From these elements, the metasexual postulate suggests a structural interpretation of the castration
complex, declining on the two levels of the Superego and the Surça:
• the repression of early impulses (whether in the Oedipal context or not) is perceived as a
frustration, coupled with a threat against the metapsychic integrity, leaving indelible traces in the
form of trauma inscribed in the superego. Any possible attempt at seduction, characteristic of PIR
(therefore incompatible with the early impulses specific to PIM), also causes traumatic reactions of
anguish and aggression marking the superego.
• at the same time, the child seems to intuitively feel the energy deficiency in a family
environment experiencing love at the level of the PIR. The Surça then blocks the id drives, for they
would not reach their metapsychic finality anyway.
The situation crystallizes under the effect of repetition throughout childhood. Finally, the two
metapsychic and instinctual instances are structured in a negative mode and definitively block the
metasexual impulses, establishing the period of latency. This amounts to saying that the fantasy of
the sacred phallus is systematically deactivated, in favor of the original fantasy, a situation which
will only experience a reactivation with the emergence of the reproductive impulses of maturity.
In a society based on the nuclear family, this process takes place canonically in the triangular
mother-father-child constellation, so that the castration complex is systematically associated with
the oedipal situation. It is neither the threat of the removal of the penis, nor the observation that the
mother is devoid of a phallus, but the type of amorous behavior of the entourage, dependent on the
PIR, and the absence of a source of metapsychic energy likely to 'to feed the PIM which produces
the spontaneous repression of the precocious impulses, which ends up crystallizing in the Superego
and in the Surça.
Let us examine the results of this model of explanation with regard to the contradictions of the
classical explanation:
• Such a hypothesis symmetrizes the castration complex between the two sexes, overcoming the
difficulty encountered by the female aspect of the Freudian explanation.
• It explains the repression of infantile sexuality without using the taboo of incest, which does not
apply well to infantile sexuality.
• It explains the latency period as a renunciation (apparent or real) of the child to the realization
of his PIM impulses in a context of which he has integrated the PIR character.
• It explains the universality of Oedipal repression in our model of society based on the
repression of early impulses and on the prevalence of PIR.
• It joins Reich's thesis on the pathogenic nuclear family.
• It allows us to explain the presence of the phallus as a signifier in unconscious structures and
the determining role played by symbolic castration in the Oedipal trajectory.
• It is in agreement with Lacan's thesis presenting the phallus as a symbolic object (object a),
detachable, exchangeable, able to be the object of a gift, to transform into another object, etc .: these
are the characteristics of an energy.
• We understand that Lacan replaced the loss of the penis invoked by Freud by the loss of the
phallus, and that he made it the central point of the original repression: it is the impossibility of
obtaining this energy (and not the anxiety of an organ loss) which causes the repression of the
oedipal impulses.
• We understand why the Oedipus, according to Lacan, transcends itself through the double
renunciation of "being" and "having" the phallus, that is to say to be both transmitter and receiver of
metasexual energy: such ambivalence is inherent in everything. energy-information exchange.
• We understand more why psychoanalysis has rallied to a phallic problematic, of the order of the
symbol, stopping somehow halfway (at the loss of the phallus) instead of going back to the failure
of the metasexual function and energy deficiency: the theorization was based on the analysis of the
content of the unconscious, which are articulated in the mode of signifiers. From this follows the
ingenuously sexual character of Freud's discourse, while Lacan draws us into a hopelessly abstract
symbolism of the phallus, for lack of reference to the energetic and perceptible dimension of the
signified.
• We also understand that the problem of Oedipus has appeared since time immemorial, following
instinctual disturbances affecting metasexuality under the effect of dietary changes that occurred in
the Neolithic period and their influence on the nervous system, hence the age. of the Oedipal myth.
• It explains the aggravation of the neurosis and the rarefaction of the metapsychic abilities
following the masturbatory prohibition of the 18th century, a situation that has not been without
repercussions at the level of materialism and politics.
In conclusion, the metasexual postulate helps to explain both the central role of the Oedipus
complex in psychic structuring and its relationship with the castration complex. Note that in the
Puritan context of the time the threat of castration was quite commonly used to deter children from
masturbation. We thus understand that Freud used this mutilation to characterize an amputation just
as serious as the loss of the primordial function of sexuality.
The PIM + PIR model also suggests a definition of the Oedipal period, independent of the nuclear
context. Ethology teaches us that any instinctive program is characterized by a sensitive period,
during which the drives are particularly active, as well as the interiorization of their first realizations
and of the constraints of the environment. These characteristics are precisely those of the Oedipal
period. It therefore seems relevant to consider Oedipus as the specific sensitive period of the
instinctive metasexual program.
This definition captures the peculiar intensity of early impulses, the irreversible aspects of Oedipal
trauma, and the widespread failure of metapsychic development in the context of repressive
morality. On the other hand, it suggests that the psychic structuring of the child could be different in
a society not based on the nuclear family, as could be the tribal societies. Studying what would be
the modalities of psychosexual structuring in a social environment itself structured according to the
PIM + PIR model is one of the challenges of metapsycanalysis.

Psychoanalysis and Metapsycanalysis

The metapsychanalytic point of view implies a major change at the therapeutic level. Classical
analysis intends to induce the patient to bring repressed impulses back to consciousness, so as to
reject them consciously, in the name of a recognized and deliberately accepted prohibition. The
process should allow the ego to master the conflicts and traumatic contents linked to the repressed,
and to limit their pathogenic effects. The principle appears perfectly logical, but the length, the
difficulty and the often mixed results of analyzes may lead to questioning its validity.
The presupposition underlying this conception is that the frustration, the source of the Oedipal
trauma, is due to a deprivation of pleasure. Here we find the Freudian postulate of infantile
sexuality aimed at a simple "gain of pleasure". We may also be surprised that a refusal of pleasure is
the cause of such decisive psychic damage. A child deprived of sweets and cakes might not need
many years of analysis to recover.
The picture is quite different if we refer to the metasexual postulate: what the child is deprived of is
far more essential than a pleasure, it is the possibility of developing his metapsychic faculties, a
deficiency whose consequences will put the very meaning of its existence in jeopardy.
We can compare metapsychic energy to food essential for psychic development, just as food is
essential for physical development. Depriving a child of the food his body demands will not only
set up a mental disorder at the hedonic level, but organic deficiencies difficult to reverse. Likewise,
the deprivation of metasexual energy, insofar as its contribution is genetically planned, will
certainly create a frustration of a hedonic order (the quantity of integrated pleasure being less than
what is genetically expected) but much more seriously be a failure of the natural psychic
development, likely to generate major existential fears. This explains the seemingly
disproportionate weight of the Oedipal conflict.
Faced with this situation, it immediately appears that the only truly effective therapeutic route
would not consist in simply reactivating the memory of the scenes which presided over the
internalization of conflict situations and accepting them retroactively as inevitable: this can only
reduce the relational elements such as fantasies of the murder of the father or other litigation against
people felt to be responsible for the deprivation (just as an explanation given to a child victim of
undernutrition on the circumstances causing his undernourishment would free him from the need to
designate scapegoats). Rather, it is about reconstructing what could not be built during the sensitive
period, a process presupposing an input, albeit late, of the energy which lacked in the first place
(just as providing nutrients whose lack caused undernutrition can rebuild the body and eliminate
death anxieties).
In terms of experience, it would be a question of rediscovering the levels and qualities of emotions
inherent in the metasexual function, and of making possible subtle relationships (of a non-
reproductive type), carried out orgastically, ensuring a concrete contribution of metasexual energy...
This presupposes a knowledge of the characteristics of metasexual function, essential to distinguish
it from current PIR type sexuality, which otherwise risks invading the new relationship.
Said otherwise, the goal is to restore the capacity of discernment between the two sexual functions,
such as would be established spontaneously if the child could live its natural impulses during the
sensitive period programmed for this purpose. The reproductive impulses occurring during sexual
maturity would be easily recognized as such.
In other words, psychoanalysis could achieve the ultimate goal that it has set itself, namely to
evacuate internal conflicts and allow the potentialities of the being to be expressed optimally, on
one condition: to bring the adults to find the metasexual energy they lacked in the early period, by
reactivating polymorphic drives (as advocated by Marcuse) and by re-establishing internal and
external conditions to permit these drives to reach their metapsychic goal. The observation indeed
shows that it is the prolonged lack of metasexual energy that gives the oedipal trauma its apparent
irreversibility. The contribution of this energy proves empirically capable of ensuring partial
reversibility.
Seen from this angle, the classic mode of operation of the analysis, consisting in making the
precocious impulses conscious and in accepting their repression, paradoxically leads the analysand
to deliberately reject the metasexual function and to settle even more definitively in a sexuality of a
genital type, unable to provide him with what he unconsciously aspires to. The metapsycanalytic
approach, on the contrary, consists in helping the patient to explore his unconscious in order to
recognize its traumatic contents as the products of the errors of a partially unnatural morality, and to
gradually free himself from them so as to be able to access metapsychic energy in his love
experience. From this perspective, analytical work must focus as much on the present as on past
sources of conflict.
Ultimately, it is the experience of love that must serve as a substrate for the different stages of the
restructuring work, through the successive difficulties raised by unconscious conflicts and the
awareness of the mistakes made, awareness made possible by the knowledge of characteristics of
metasexual function. Each effort towards a better functioning is immediately "rewarded" by an
influx of energy (and pleasure) in the amorous exchange, so that it is imprinted positively in the
Superego; successive corrections are added and little by little re-establish structures as close as
possible to the genetically foreseen potentialities. Likewise for Surça through the concomitance of
metapsychic perceptions (sensation of magic when approaching the partner) and contributions of
jouissance marking the metasexual exchange.
The problem of transference must also be reviewed, taking into account the patient's aspiration for
authentic energy, an expectation that the analyst reactivates by going to dig under the sediments of
the past. Let us also underline the role of extrasensory phenomena in the interpretation of
unconscious contents (as Jung described it). The aggressive impulses dug up through the analysis
stay limited when the analyst can effectively help the patient to find in his current romantic
relationships the energy whose lack induced and maintained the oedipal trauma in the first place.
This apparently disproportionate aggressiveness is explained by the dissatisfaction that the subject
feels confronted to an analytical process unable to reveal to him the real object of his frustration.
One then feels deceived and put at odds with one’s real aspirations, hence the subconscious
vigorously protests against the analyst.
We can see in this mechanism the backdrop of the hatred that is now more evident than ever against
the father of psychoanalysis. The unconscious expectation of access to transcendence through
sexuality has found no real answer. The promise of redemption attributed to Freud though he never
made it, has not been kept, so the iconoclasts surge and intend to “break his idol”.
The level of investment in transference remains minor when the analysand can fix his metasexual
urges on a third party and experience a PIM-type relationship. The gain of authentic metapsychic
energy then avoids any confusion between analytical work and private life. The clear formulation of
the lack of energy and the moral errors behind it also helps the patient, in the present and
retroactively, to better endure frustrations. Guilt and aggression gradually lose their significance, as
you get over old failures. A better understanding of moral aberrations and their consequences in
terms of psychic structures helps putting up better with one’s interlocutors.
The effectiveness of the therapeutic process is verified by the almost spontaneous dissolution of
traumatic contents dating back to the early period, by an equally spontaneous resurgence of
memories of key situations (loosening of censorship), by the capacity to fall in love on the mode of
"Love at first sight" and feel without inhibitions the happiness naturally linked to love. The main
criterion for success, besides the gradual forgetting of suffering and depression, remains the
development of metapsychic faculties such as intuition, creativity, paranormal dreams, or
extrasensory perceptions.

Social neurosis and homeostasis

Until his last work, Abrégé de psychanalyse, Freud was surprised that infantile sexuality is always
at the center of unconscious conflicts and far surpasses other possible causes of neurosis.
Here is for the record the main lines of the Freudian theory of neurosis:
Under the effect of repression, early impulses cannot be expressed along their natural path.
Instinctual energy accumulates and gives them a compulsive character. They then take roundabout
paths, either destructive: transgressions of prohibitions, feelings of guilt, aggressive motions, or
socially acceptable (hyperactivity, competition, ideologies and other "sublimations"). These
disorders are accompanied by anguish, in response to frustration, and feelings of guilt due to
concrete or fantasized achievements opposed to parental images introjected into the Superego. The
ego implements defenses, for the most part unconscious, aimed at maintaining a bearable situation,
in particular repression, denial (refusal to recognize the drive), regression (return to behaviors
associated with an earlier stage), projection (attribution of unacceptable impulses to others), etc.
This table is set up during early childhood and constitutes the neurosis, definitively acquired from
the age of seven or eight, the symptoms of which experience a resurgence with the reactivation of
the sexual impulses of maturity.
Freud points out that any repressed drive could lead to a neurotic situation and is astonished that
infantile sexual drives are the only ones that analytic experience brings to light: perhaps sexuality
would be subject to greater repression in our civilization than other instincts ?
The difficulty is overcome when we know that the PIM plays an extremely important role in the
future of the individual. The existence of a metasexual function indeed suggests that the repression
of early drives constitutes a major existential prejudice, depriving the individual from an early age
of his natural potential for metapsychic development. We can therefore expect the activation of
defense mechanisms profoundly altering psychic structures. Like an animal biting harder when the
danger is more threatening, the subconscious seems to put in place defenses proportional to the
severity of potential prejudices.
The paradox raised by Freud therefore stems from the ignorance of the real function of so-called
infantile sexuality, reduced to a playful and hedonic function out of all proportion to the seriousness
of the disorders induced by its repression. Logic also dictates that the trauma revolves less around
the repression of the sexual drives (a defense tends in principle to limit the damage), than the failure
of their function or finality. In this second case, one can expect at least partial reversibility of the
neurosis by the time the metasexual function reaches its goal again, a prediction confirmed by
observation.
This problematic leads to another question to which classical psychoanalysis does not seem to
provide a satisfactory answer either: what are the deep origins of repressive morality? Is morality
purely contingent, random, or does it, on the contrary, derive from fundamental, innate and non-
interchangeable elements? And why has this morality been maintained, even intensified over the
generations despite its pathogenic nature?
Our postulate allows us to outline the following chain of mechanisms: the unconscious knows how
to recognize, from the original fantasies, a sexual behavior which fails as regards its natural finality
(just as the baby knows how to recognize the signs of an abnormal communication with his mother
from the first weeks); the failure of metasexual function has multiplied with the increase in
endogenous arousal, due to neolithic dietary modifications and their increasing sophistication; the
aggressive impulses and feelings of guilt associated with these failures crystallized in the collective
memory an excessively repressive morality.
Echoed through education, the bans worsen the situation by causing children to experience
increasingly marked early conflict, associated with sexual and metapsychic frustration; as an adult,
he shows all the more aggressive impulses against any situation reactivating the repressed content,
in particular with regard to the precocious impulses of his own children. The vicious circle could
only exacerbate interdicting pressures from generation to generation. The situation evolved until it
reached its peak with Puritanism, barely tolerating the minimum number of coitus essential to the
species’ survival.
It is thus understandable that the repression of metasexual drives was accompanied by increasingly
marked symptoms until the "discovery" of hysteria, to the point of causing some avant-garde
researchers to question its mechanisms. Between Charcot's "Thing" and Freud's Three Essays,
awareness eventually took hold, tending to rehabilitate certain freedoms, as was the case with the
movements of May 1968 and then with the rehabilitation of homosexuality.
The advent of neurosis therefore seems to have indirectly had positive effects in terms of awareness.
We can therefore wonder whether the mechanisms of neurosis, generally considered to be
pathological, might not have a specific function with regard to the metasexual postulate.
If we examine the situation by putting aside for a time the psychiatric and psychoanalytic
paradigms, we could indeed discern in the neurotic mechanisms a homeostatic function: the
unconscious defenses against internal conflicts as well as the aggressive drives associated with them
converge, at least. symbolically, towards the questioning of prohibitions contrary to the metasexual
function. The aim of neurosis would thus be to symbolically denounce errors in education, morality,
society, responsible for metasexual failure.
The different neurotic symptoms can be analyzed as symbolic behaviors organized by the
unconscious in such a way as to make the conscious recognize certain social constraints
compromising access to the metapsychic: the histrionism of the hysteric stages, under guise of
possession, the importance of the sexual drives morality claims to evacuate; perversions caricature
and mock pathogenic prohibitions (Sade "invented" sadism just at the time just as repression was
intensifying); fetishism denounces the quest for the untraceable energy by projecting the phallus
onto a symbolic object; the suicidal impulses actualize in the form of simulacrum the spiritual death
represented by the metasexual failure. Even Jung's conception coincides with this point of view,
neurosis arising for him from the repression of metapsychic (numinous) energies.

Neurosis not only expresses the unconscious conflicts from which the subject suffers, it brings out
in the sphere of the conscious, in himself and even more in those who attend his behavior, the
content, the cause, even the consequences of the errors. of cultures that threaten the evolution of the
individual and the group. One could say that it allows the unconscious to stage the causes of
existential failure, clearing them through the symbol, to get past the censorship of the “I,” or Over-I.
This is due to the fundamental mechanism of neurosis: the deviation of repressed drives consists in
investing the drive energy blocked by the repression in a substitute path, more or less related to the
natural path. Now, as Lacan has shown, the unconscious is a place of language, comprising
metaphor and metonymy: we should not be surprised that the deviation of the libido operates
according to a symbolic logic, and that thoughts or neurotic behaviors express in the form of
signifiers, more or less distant from the signified, the substance of suffering which is articulated
between the psyche’s natural demands and the constraints compromising their fulfillment.
By virtue of its inter-individual character, neurosis assumes an essential function on the social level,
of which psychoanalysis is in a way the extension: we are encouraged to decipher the outlines,
echoed by the unconscious of the most injured individuals, in symbolic and compulsive form, of our
own mistakes in education and society. It is in particular "thanks" to neurosis that psychoanalysis,
by going back to the origin of pathological behaviors, could highlight the importance of sexuality,
especially infantile sexuality, in a society which s 'employed to conceal it by all means (even if
Freud opted for a purely therapeutic position).
Neurosis can be seen as a kind of spontaneous psychoanalysis exhibiting on the behavioral or
attitudinal level the problems the unconscious recognized but that neither the individual nor the
group could formulate or resolve yet. It is related in this to the "simulacrum", innate behavior whose
real aim is different that the superficial or stated one, and to the Excalibur complex (which we will
define later). Its ultimate goal is to make those around them recognize in a symbolic and coercive
form a suffering impossible to verbalize.

Sublimation and restorative function of culture

The theory of “sublimation” should also be reformulated in terms of the metasexual postulate. In the
Freudian conception, precocious drives have pleasure as their goal, so repression should not have
serious consequences in itself: on the contrary such renunciation is an operation deemed necessary
for structuring of the ego. Under these conditions, the rerouting of the libido from its sexual
cathexis to a more socially acceptable objects, be they cultural, artistic or other activities, seems
likely to make the individual and society evolve towards harmony and progress.
If, on the other hand, if we assume the repressed impulses’ finality was the gain of an energy
essential to the metapsychic development, in particular to creativity, the reasoning is to be reset.
Two types of cultural activities should then be distinguished.
• On one hand, a primary culture, bringing together activities inspired by creative intuition, in
relation to archetypal values, contributing to the metapsychic or spiritual evolution of the individual
and the group: for example the writing of sacred texts, myth creation, the construction of pyramids
or cathedrals, music and other inspired arts. The oceanic feeling described by Freud in the preface
to Civilization and its Discontents would be at the center of this culture as a source of inspiration
for the artist and a generator of metapsychic openness for the public.
• On the other hand, a secondary culture, made up of different activities fueled by deviated drives,
the beneficial nature of which is far from being demonstrated. We could classify in this second set
the creation of ideals and the genesis of behaviors based on metasexual frustration or on the after-
effects of the Oedipus which results from it, as well as on the cult of Reason stigmatized by Jung.
These neurotic mechanisms can be at the origin of egocentrism, materialism, reductionism, inter-
individual conflicts, racism as well as antiracism, its mirror image, religious fundamentalism, wars,
genocides, all sorts of inter-ethnic hatreds, and other destructive facets of our civilization.

As this dichotomy continues within traditional cultural activities, it would be appropriate to

distinguish in art a part inspired by creative intuition and a defensive part. The first would include
the great masterpieces, the notoriety of which could be explained by the metapsychic resonance
awakened in consciousness (the archetypes being common to all individuals and to all cultures); in
the second, one would find the neurotic aspects of art, such as the pursuit of fame and money,
snobbery, convoluted works designed by the artist to be noticed, unconstructive art criticism, etc.
An excellent example is that of the Garden of Earthly Delights by Hieronymus Bosch, a
masterpiece that defied the centuries despite an enigmatic character that has remained impenetrable
to all exegetes. With regard to the PIM + PIR model, the interpretation is immediate: it is an
initiatory work intended to safeguard the values of an Adamite Eros whose characteristics, carefully
depicted in multiple motifs, are none other than those of metasexuality. The exegetes named Bosch
the faizeur of demons, which would match with a neurotic personality. The confusion is based on
the simple ignorance of the metapsychic function of sexuality.
We could also distinguish a truly Olympic sport, in which success would be conditioned by inner
mastery (like archery in the Zen philosophy), as opposed to a sport centered on competition, the
need for domination and notoriety. , financial interest.
Same distinction in matters of school work: Freud believes that the sublimation of infantile sexual
drives would be useful, if not necessary, so that the deviated drive energy can feed school work; in a
posthumous note, however, he asserted the opposite, blaming intellectual inhibition and inhibition at
work on the inhibition of infantile onanism.
The metasexual postulate would distinguish a school work effectively based on sublimation, thus
including neurotic aspects (ambivalence towards subjects and teachers, compromise between
obligation and boredom, between submission and revolt, fear of notations and cheating, detestation
of the first in class, etc.); and on the other hand, an academic attitude based on wonder in the face of
knowledge, subtle communication between pupil and teacher, the joy of understanding and
teaching, the optimization of individual qualities beyond notions of rank, spontaneous adjustment of
requirements according to the capacities of the pupil ("proximal zone of development" of
Vygotsky), etc.
But there is no clear line of demarcation or incomptability between the two aspects of culture we
distinguish here. The alternation between realization and sublimation, inherent in the vagaries of
any love life, constitutes in itself a dynamic basis capable of producing the seeds, at the level of the
individual, of the two facets of culture. The periods of realization ensure the contribution of
metapsychic energy necessary to give to learning, to artistic creation, to scientific advancement, the
touch of inspiration not to say the supplement of genius which makes it an authentically creative
operation; in times when circumstances are not favorable, sublimation allows the libido to fuel
activities that are more down to earth, useful on a pragmatic level, organizational, artisanal,
discursive, etc. whose ultimate goal is to regain the authentically creative position, by more or less
roundabout ways.
This agrees with Reich's point of view, when he asserts that sublimation is possible without damage
only after a sufficient period of drive realization. The phenomenon is easily explained in terms of
energy: just as it is necessary to have constituted food reserves to pass without damage a period of
famine, one supports a period of sexual abstinence better when one has a certain amount of
metasexual energy reserve. Beyond a certain threshold, frustration inevitably leads to destructive or
self-destructive impulses, which end up excluding a positive sublimation.
The sublimation process is in fact ambivalent: as long as the suffering is not too great, the Ego and
the Superego manage to channel the libido into constructive activities: maintaining balance in a
relationship, professional reliability, self-discipline, righteous deeds, religious faith. But when the
lack of metasexual energy is too great, the libido irresistibly fuels destructive activities, though
more or less socially recognized: repressive education, alcoholism, restrictive regulations, police
repression, holy war ...
The foregoing considerations suggest a unitary theory of neurosis and sublimation as to their
individual and social function. The mechanisms of sublimation are identical to those of neurosis: we
can therefore predict that the path of the libido in both cases aims at the same end: to denounce by a
symbolic behavior the nonverbalizable lack of metasexual energy.
Young delinquents assaulting bus drivers, torching cars or smashing windows denounce their
unconscious suffering, thus brought to public view, except that they do so in the antisocial neurotic
mode.
Art is also fundamentally subversive and most often seeks to undermine a system of values whose
primary causes the conscious mind cannot decipher, but it does so in a non-destructive and socially
accepted manner.
If we examine from this angle the whole of culture and its avatars, we can decipher in practically
everything that has been done since Antiquity, and more compulsively since the emergence of
repressive morality, a sort of unconscious desire to symbolically denounce a device of sexuality
from which the individual and the collectivity unconsciously suffer, and stakeinto play the spiritual
future of humanity, if not its very future. The myths of the ancients as well as the literary or
cinematographic productions of the moderns, even the iconoclastic forces which inspired
revolutions, wars, or which today inspire delinquency, terrorism or even genocides, thus find a
common meaning: they tend, through denunciations often blind and always very costly, to shake a
thousand-year-old system contrary to natural laws and to restore the primordial function of love,
lost at the dawn of civilization.
Our modern society, heir to Mosaic and Puritan prohibitions, has developed an essentially
materialist and intellectual culture, which is manifestly the expression of an imbalance in the sense
of substitutive activities and is ultimately more neurosis than sublimation. Far from the archetypal
inspirations that we still feel in the productions of Antiquity, technological hypertrophy and the
pride of knowledge could end up crushing the last spiritual values. Unless with a little luck, they
produce an awakening of consciousness.
The ecological disaster, an indirect consequence of this development, could serve as a wake-up call.
It will undoubtedly be the task of intellectual realizatin, through the intuitions without which it is
nothing, to denounce the primary causes of the cult of Reason and the fall into Matter.

Beyond Freud's reflections in Moise and the Monotheism, it is necessary to review under the light
of the metasexual postulate all of Genesis and the Old Testament: between the symbolism of the
myth and the cruelty of history, there we find the tale of the loss of love’s sacred function with its
consequences on men’ spiritual destiny: confusing the Divinity with the ambivalent image of an
omnipotent Father, dispenser sometimes of love and forgiveness, sometimes of prohibitions and
revenge, those expelled from paradise have no other solution than to wander in spiritual darkness in
search of an original state now inaccessible.
The same broad lines are found in the myths of different cultures. Greek mythology represents the
different aspects of the degradation of the human condition, from original faults symbolized for
example by Typhon and Echidna, man and woman serpents, progenitors of all the monsters it
depicts, including the sphinx of Thebes . Quetzalcóatl, intoxicated by his wife, unites with her and
from there emerge all the misfortunes of the Aztecs. The Immaculate Conception rejects the idea of
a divine child born out of copulation. Dracula feeds on the blood of his partners. For a century, the
strongest of cinema has revolved around the same problem. May 68 advocated making love, not
war...
The universality of the denunciation of a fault inherent in sexuality, with regard to the postulate of
its metapsychic finality, could encourage us to highlight an unconscious function responsible for
deciphering non-verbalized errors: we could thus define "mythogenesis" in as an innate and
therefore universal process, aiming, through sublimation and symbol, to rekindle awareness of lost
values in us and restore them. One could see in it, like Freud, a simple defense by projection against
internal suffering due to the vagaries of a repressive education. But we cannot rule out the
hypothesis of a full-fledged psychic function, genetically determined in such a way as to guarantee
the return to function of the PIM when living conditions systematically compromise its
achievement.
It joins Jung’s interpretation of the Unconscious, impulsing changes and political or artistic
movements through history by possessing individuals, in reaction to collectively perceived needs
and opportunities for change.

Thanatos, Excalibur drives and the origin of morality

The Thanatos, defined by Freud to account for the aggressive drives regularly associated with the
libido, invokes the notion of "death drives", the presumed counterpart of the "life drives" grouped
together in Eros. This aspect of the Freudian thesis has been strongly criticized, notably by Wilhelm
Reich.
The key question is whether the aggressive drives are inherently associated with the Eros drives, or
to what extent they would be the consequences of deviating from the natural laws of human
sexuality. Any form of frustration or guilt is likely to trigger aggressive formations, and there is no
evidence that the way sexuality is experienced in our moral context fully satisfies our innate drive
demands.

The postulate of the metapsychic finality of PIM suggests that aggressive drives could be, at least in
part, reactions of the unconscious against the repression or deviation of metasexual drives. The
observation indeed seems to show that a system of innate aggressive drives, linked to polymorphic
drives, manifests itself from the early period so as to denounce the failure of metasexual function.
These aggressive urges should only emerge sporadically, in response to occasional failures. When
failures are too frequent, they follow one another and endure to the point of seeming intrinsically
linked to libido. This aggressive drive system could contain the "will to power" described by Adler
as compensation for the inferiority complex, the latter arising precisely from metasexual failure.
These aggressive drives first appear as mockery, that is, behaviors whose apparent goal does not
coincide with the real goal. They are recognized by signs of discomfort, gloom, impatience,
distraction, mimicry, gestural inhibitions, sulking, retraction, etc., aimed at alerting the partner or
those around them. When the failure situation continues, the drives become more and more intense
until they become compulsive, then taking the form of frank aggressiveness, either directly in the
sexual sphere (indecent gestures, exhibitionism, brutality), or in the form of neurotic or
"sublimated" of threats, insults, ruptures, violence, abandonment, continence, hypocritical bigotism
and other scenes that one can see for example in a failed couple's life.
Thus emerges, in the cultural and moral context specific to our society, where metasexual failure is
omnipresent, a force of death that may appear authentic, whereas at the beginning the aggressive
impulses only usefully denounced sexual situations prejudicial to metapsychic development.
Seen in this light, the concept of Thanatos therefore does not seem unwarranted, whatever Freud's
detractors may have said. On the other hand, his metaphysical interpretation lends itself to criticism:
Thanatos is clearly not the presumed necessary symmetrical of Eros, trying to bring to nothing what
the life drives try to order. The very principle of drive duality is unfounded, the drives programmed
in the psyche obey a gradient massively oriented towards the development and maintenance of
living things. On the other hand, there are aggressive impulses, but these always respond, in the
final analysis, to a failure of the former, and aim to decipher the causes of this failure.
Negative drives are associated with positive drives, not as a counterpart obeying a hypothetical
principle of neutrality, action and reaction, but as an instance of control and self-regulation. Any
homeostatic process must necessarily have two poles in order to pilot drive realization, just as a
motor vehicle has an accelerator and a brake. They are expressed first in the form of fantasies and
pretenses. They only actualize themselves in a downright destructive form when the situation they
are trying to expose drags on and turns them into compulsion.
The drives grouped together in Thanatos would thus have the function of controlling the correct
actualization of the drives of Eros by denouncing the elements liable to doom them to failure, so as
to safeguard their metapsychic finality. It therefore seems more logical to go back to Freud's first
conception: aggressive drives would be the path taken by the libido when it cannot be expressed by
the paths of Eros. This form of aggression is therefore a matter of neurosis, and not of a supposedly
structural death drive. Neurosis, on the contrary, tends to re-establish favorable conditions for the
expression of Eros.
Such an outlook could only be imagined on the ground of a metasexual postulate: indeed, failing to
know the metapsychic finality of early drives, Freud could hardly attribute a regulatory function to
drives which seemed to him systematically destructive. It is understandable that he therefore sought
a justification for them in a singular body, aiming for death: thus was born the mirage of Thanatos.
The restitution of a regulatory function to aggressive drives leads to consider them as part of a
perfectly organized drive complex, then a an issue of naming. Just as Freud looked in mythology for
a figure representing all the drives of the early period, henceforth called the Oedipus complex, we
can find in the Arthurian legends a symbol uniting the edge of aggression and the will to truth : the
famous sword "Excalibur".
We will therefore speak of "Excalibur drives" whenever we are dealing with aggressive or other
drives aimed at denouncing the causes of failure of metasexual function. They do not include all the
aggressive impulses, for example those which would respond to a deprivation of food, a banal
insult, or a social injustice, but only those, apparently the most frequent and the most intense, which
concern the abuses of the amorous behavior and the deprivation of metapsychic energy. For
example: the fantasies of the murder of the father are typically driven by Excalibur urges tending to
denounce a lack of love or, more deeply, a lack of energy dispensed by the father; the original
fantasy denounces the loss of energy linked to the normative coitus of the parents; sulking often
protests against unfair situations related to family energy deficiency and the resulting lack of
empathy from parents, etc.
As their target is by definition not accessible to the conscious, or at least not verbalizable (otherwise
the ego could identify the target), the Excalibur drives are most often fixed on objects which are
only symbolically related to the cause. of failure. They obey the principle of the "scapegoat". In the
absence of sufficient visibility of the real cause of the deficiency, the Excalibur impulse targets an
element recalling by analogy the situation which presided over it, or a person presenting certain
similarities with the one who is responsible for it, lability sometimes complicating their
deciphering. .
More importantly, the Excalibur urges can target the subject himself, as the subject makes certain
errors in relation to natural laws. They are then felt in the form of guilt, for example in a man who
aims for his own pleasure and feels guilty in front of his partner, without knowing how to verbalize
it. This is primary guilt, determined genetically or through Surça, which should not be confused
with secondary guilt induced by social morality and the Superego. Only the second has been taken
into account in the Freudian model.
We can therefore define primary guilt, or structural guilt, as being the particular case of Excalibur
drives when these turn against a behavior or a fantasy of the subject himself. This modeling has the
advantage of integrating primary aggression and guilt into a unitary theory, as homeostatic functions
aimed at safeguarding the metasexual instinctual program. Or to consider them as an integral part of
this instinctive program, which would then regroup the drives of Eros, the Oedipus complex as a
sensitive period of PIM, and the Excalibur drive complex intended for the self-regulation of its
natural functioning. .
We can therefore establish a structural link between Thanatos and morality: it is indeed likely that
aggressive drives and feelings of guilt, unanimously shared by individuals confronted with a given
behavior (unanimously as they are genetically determined), leave systematic traces in collective
memory. The accumulation of all past experiences can thus constitute over the centuries a moral
tradition, stigmatizing behaviors unfavorable to the metasexual function.
At the same time, we understand that a sexual morality is an integral part of all religions, because
sexuality is directly related to metapsychic development, the foundation of all spirituality. The
concept of chastity, for example, certainly arose for the purpose of preserving a spiritual integrity
which concupiscence could degrade. This does not exclude that certain drifts have led morality to
value deviant behavior or to repress natural behavior, either by mistake or because the latter no
longer reached their metapsychic goal, for example under the effect of a abnormal central nervous
system excitability of dietary origin. That way, a paradoxical morality could arise, inducing a
secondary (cultural) guilt out of step with the primary guilt (Excalibur drives).

Reich strongly defended the notion of natural morality, advocating, for example, total sexual
freedom for adolescents. His demonstration remains questionable, however, as he does not
distinguish between the two instinctive programs, one leading to reproduction and centered on
coitus, the other, essentially polymorphic, aiming at a supply of metapsychic energy. This gap leads
him to validate despite himself behaviors contrary to the natural laws of PIM, a fact which explains
a number of slips and fails in his life, his silence on the extrasensory in all of his work and his
reaction-formation in the form of a cloudbuster. supposed to bring rain or repel storms.
Ultimately, we can class into in the Excalibur complex all impulses either aggressive, or depressive,
or inhibitory which aim to ensure the proper functioning of the PIM and correct its drifting.
Aggressive drives first manifest themselves in the form of simulacra: impatience, threats, insults,
broken dishes, semblance of physical aggression, up to the compulsive form of a crime of passion.
Depressive impulses can also go through different stages, ranging from simulacrum: mutism, grief,
tears, histrionism, crisis of despair, failed suicide attempt, to the compulsive form of completed
suicide.
Among the inhibitory drives, we can note shyness, modesty, various discomforts, aesthetic
alliesthesia, impressions of ugliness, baseness, disgust.
We will particularly note the reflex impotence, unconscious inhibition of the erection aiming to
avoid an untimely sexual relation, risking to slip on the level of the PIR. Many men believe they are
victims of physiological disorders or aging, while their established relationship, especially in
married life, simply emptied of energy content since long; impotence protects them against
unfortunate fixations and an existential void which could have serious consequences.
Our unitary theory would thus group together in the metasexual instinctive program: Eros, the
Oedipus complex, and the Excalibur complex, the latter inducing a natural morality at the social
level. In a population where the PIM is too systematically in check, the sexual drives and the
Excalibur drives are disorganized and often compulsive, so that they induce a cultural morality
more or less incompatible with the genetic data of the psyche or the archetypal values.
The vicious circle sets in: the repressed PIM impulses under the effect of unnatural prohibitions in
turn trigger Excalibur impulses, these regularly turn into compulsion each time they fail to restore
the PIM, and aggressiveness and destructiveness get omnipresent, with as a corollary the ghostly
emergence of a complex of pseudo-death drives: the Thanatos.

Simulacrum, delinquency and sadomasochism function.

The notion of the Excalibur drive leads us to outline a theory of transgression which could shed
additional light on criminology, particularly in the area of juvenile delinquency.
The Excalibur drives most often manifest themselves in the form of simulacra, that is, transgressive
behaviors whose real goal differs from the apparent goal. These simulacra most often tend to
symbolically denounce the inappropriate educational principles of which the child is the object or
adult behaviors that he feels to be contrary to his fundamental impulses, in particular to PIM.
For example, when a child sulks, it is obviously not to isolate himself, but to protest the best he can
against a feeling of frustration or injustice he is unable to analyze. Parents, who do not have a
suitable deciphering grid, either remain indifferent or punish him for his bad temper. The
simulacrum-drive, not having achieved its goal, will undergo repression and emerge with all the
more force on a new occasion. As the environment is not able to provide the child with what he is
looking for in terms of PIM, the simulacra, which are none other than Excalibur drives, will take on
an increasingly compulsive character and will reappear in adolescence in the form of generational
conflict, anarchism, delinquency, or suicidal impulses.
Delinquency thus appears to be first and foremost a social function aimed at raising awareness of
certain errors liable to compromise the fate of the individual and of the community. We can
logically expect it to be exacerbated in a repressive society, condemning the metasexual function to
systematic failure. In various primitive societies imposing little or no sexual prohibitions,
delinquency is effectively non-existent. However, we observe, in these societies, a metapsychic
activity congruent a working metasexual function.
This is in accordance with the position of Reich, who went so far as to assert that young delinquents
enjoy a healthier and more robust psyche than others. The thesis of Dollard, Doob and Miller,
Frustration and Aggression (1957), also makes frustration the necessary and sufficient cause of
aggressive behavior. The metasexual postulate adds a causal field hitherto unexplored, in this case
the inability of the child to ensure the natural development of his extrasensory faculties. Education
condemns him to a lifelong psychic disability.
Psychoanalysis has gone through a number of stages in researching the causes of sadism and
masochism, hesitating to decide which of these two perversions was primary or secondary. There
would even be three forms of masochism: a primary masochism resulting directly from the death
drive; a second form linking libido and pain, respectively the life drive and the death drive; a third,
the most important, a "moral masochism" based on the feeling of guilt and whose goal would be, at
the ego level, to maintain a certain amount of suffering in response to the attacks of a sadistic
superego.
The metasexual postulate motivates a renewing of the classical approach from the notion of
Excalibur drives, originally organized to ensure the success of the metasexual function. Metasexual
drives in an unsatisfactory situation trigger Excalibur drives, either in the form of aggression or in
the form of guilt. These drives tend to interrupt the realization of metasexual drives for the time it
takes to identify and overcome the cause of failure. When this cause remains indecipherable,
frustration continues, Excalibur impulses turn to compulsion and can no longer be contained: and
the simulacrum become deliberate transgression, or downright crime. Too often is this the case in
our form of culture.
These Excalibur drives can undergo different deviations: the aggressive drives will be directed,
according to the scapegoat principle, either against the subject himself (masochism) or against the
sexual object (sadism), this discharge partially disinhibiting the sexual drives; feelings of guilt can
either fuel the masochistic self-punishment scenario, so as to make the way for forbidden desires by
deflecting superego motions, or induce a reaction formation that will strengthen the sadistic
component. The duality of the Excalibur drives (aggressiveness + guilt) explains the systematic link
between sadistic and masochist manifestations, relationship enshrined in the Freudian binary
terminology “sadism-masochism”.
It follows that the sadomasochistic behavior would be of a neurotic rather than perverse nature:
originally the crux is not to derive pleasure from making the other suffer in his sexual realization,
nor reaching orgasm through the suffering of the other, but the deviation of primary drives
belonging to the Excalibur complex. Intrinsically linked to PIM and expressed through aggressive
emotions or feelings of guilt, these impulses manifest themselves in the form of simulacra and come
to hijack relationships. To actualize them in a sadistic or masochistic behavior makes it possible to
evacuate them and to unbridle sexual impulses. One can therefore have the impression of achieving
jouissance through aggression, turned against the other or against oneself, while it’s better
conceived as a tribute to pay to the Superego (secondary social guilt) or Surça (primary guilt), in
lack of a deciphering grid allowing to the substance of the process to come into consciousness.
Thus appears sado-masochism belongs outside the natural psychosexual functioning, contrary to
what psychoanalysis advances, which would have it be a facet of normality. Its apparent
omnipresence in sexuality stems from a global failure of the metasexual function, hence the
systematic activation of the Excalibur drives. These are not destructive drives inherently parasitic
on Eros, but corrective ones evolving into compulsions with the culturally determined repetition of
situations transgressing laws of metasexuality.

Triangular constellation and PIM ↔ PIR interactions

The triangular constellation (Father-Mother-Child) as mentioned by Freud is intrinsically linked to

the Oedipal problem. Is it induced by the nuclear family context, or does it exist as a natural
relational basis? The Polynesians had a term to designate it, far from any notion of family, which
pleads for the second possibility.
Freud attributed to it a phylogenetic predetermination, independent of the family structure, the child
by nature seeking a third party beyond his dual relationship with the mother. He defends the
existence of a fundamental bisexuality, from which the adult psychosexual structures would
develop, by repression of the heterosexual or homosexual component, or by absence of repression
in the bisexual. The triangular constellation was limited for him to the early period and disappeared
with Oedipus.
The binary relationship is traditionally considered as the basic structure of the heterosexual couple
and as the basic cell of any romantic relationship. It arises directly from the necessities of
copulation and rivalry between competing males, as can be observed in a large number of animal
species. It is on the binary relation that the model of the nuclear family is based, constitutive of our
type of society and apparently inevitable for biological and instinctual reasons: the intrusion of a
third party very generally provokes reactions of jealousy, destabilizes the nucleus. family and
interferes with the development of the offspring.
The metasexual postulate, however, leads us to reconsider the whole of this picture, not to say of
this image of Epinal consecrated by the centuries, from a new angle:
 1. The binary relationship structurally belongs to the reproductive function: parents who
engender a child go through a series of emotional phases likely to perpetuate their union; regardless
of morality, the faithful couple provides a basis of security and stability for the education of
children.
2. The triangular constellation, on the other hand, seems to constitute the basic relational
configuration specific to the metasexual function, for three main reasons: it is at work during the
early (or Oedipal) period, when only the metasexual function is involved; the opening of a binary
relationship to a third party is by nature favorable to exchanges of metapsychic energy; the
multipolar drive dynamic that is taking place promotes access to the metapsychic dimension
through the particular emotions that are involved.
Such a model of functioning leads to further questioning of the drive structures associated with the
triangular constellation, not only during the Oedipal period, but also in adulthood. Since the
metasexual function remains active throughout existence, we can expect that a triangular dynamic
will remain alongside the binary dynamics specific to reproduction, so that these two structures
enter into positive interaction from of maturity.
We can therefore predict a natural drive configuration of the romantic relationship that is more
complex than that of the classic couple relationship, and even more complex than that of the
Oedipal phase, given the possible interactions between PIM and PIR.
Let us quote at the outset a little-known drive complex, because it does not exist in ordinary
situations, that we can call compersional love. When the situation is favorable, we observe a
possible inversion of possessiveness and jealousy into a feeling of transcendent love for the third
party. Such a "state of grace" seems to be the ultimate source of a renewal of metasexual energy. It
is most often in relationships of this type that metapsychic phenomena or faculties appear. This does
not happen smoothly, but seems to represent the most fundamental process unique to PIM.
Taking into account a natural drive for love for love implies a revolution in the conception of
psychic structuring. Under ordinary conditions, the third party is experienced as a risk of loss of
love. Her image is linked to that of the castrating mother or the interdicting father, mainly negative.
In the context of the PIM, it is exactly the opposite: the third is a pledge of additional love,
happiness and metapsychic development. Its image is therefore a priori positive.
These positions, crystallizing from the early period, determine fundamentally different psychic
structures, which will characterize opposing predispositions to the intervention of a third party, in a
loving relationship as well as in any form of social activity. For convenience of language, we can
characterize them symbolically by a simplified notation. The structuring closed to the third can be
noted (2-1), while the opened one will be noted (2 + 1).
The subjects (2 + 1) will for example likely experience a spontaneous opening in front of the arrival
of a third in the home, therefore a spontaneous sense of hospitality and a pleasant reception (which
may explain sexual hospitality such as it still existed in the Middle Ages and still does in some non-
westernized regions). The same openness will be found in the face of a new idea brought by a third
party, an invention, a criticism, etc. The 2 + 1 subjects will a priori have a tendency to close their
door to any possible intruder, hospitality will be seen as a hassle and a risk. Any new idea will be
fought a priori and its possible validity will be much more difficult to even consider.
From the psychopathological point of view, we can say that the structuring (2-1) is the basis of
structures either neurotic, paranoid, or perverse as Freud defined them. The structuring (2 + 1)
would then be characterized by the absence of these three psychic alterations, and would simply
represent the normal state that psychoanalysis seems to have failed to define so far.
We can immediately see the repercussions on the social level: a society made up of (2 + 1)-type
individuals on the will be much more harmonious and easier to govern, disagreements will only be
the exception, spontaneous cooperation the norm. In a (2-1)-type society, on the contrary, will show
permanent conflicts and resistance to any external intrusion, a difficulty of governance and the need
for all kinds of subterfuge or threats to rally individuals, personal interests prevailing. on any
community activity, evoking what we can observe in our Western democracies.
The notion of power is itself completely called into question: with structures (2-1), the holder of
power feels others as potential enemies to be tamed, his allies only have meaning in that of a union
against others, personal interests predominate and engender prevarication and corruption. With
structures (2 + 1), those who endorse power do so out of devotion to others, out of duty to put their
skills at the service of the community. He has in front of him a public open to his ideas and more
easily ready to give up personal interests in the name of the common good. The result is an inverted
political situation, a guarantee of social peace and national unity. He himself remains ready to listen
to criticism and grievances, putting openness to others and empathy for those in difficulty before
adhering to a personal political ideology. Or in the other hands, would be ready to endure a loss of
popularity, to the detriment of his carrier, to act in what he knows is the best interest of his people .
Likewise between nations, (2-1)-type structures create a tendency towards immanent war in the
population, while (2 + 1) structures establish a spirit of peace and conciliation which would
undoubtedly have changed the course of history.
But back to the social and moral system in which we are immersed. Despite the general repression
of metasexual function, certain partial drives, such as the adulterous drive, or certain forbidden
polymorphic drives, can activate under the effect of particular stimuli. They do not fail to disrupt, if
not to destroy, the course of what would be an ideal reproductive function dependent on the ideal of
the eternal couple and the family haven of happiness. The interference between PIM and PIR,
between the purposes and respective relational structures, without forgetting the Excalibur complex
and its multiple avatars, open up the doors to a love life far removed from the ideal image of the
long quiet river that a couple’s life ought to be, according to popular fantasies. It could be seen as
the unstoppable remedy for the boredom and degradation that inexorably lie in wait for so-called
faithful relations, if Reich is to be believed.
This opens the way to a whole series of questions: is the peaceful coexistence of the two functions
possible? Are moral interventions necessary to manage drive dynamics and avoid its overflows? Is
the innate programming of the different drives, including the Excalibur drives, capable of
spontaneously ensuring a harmonious course of love life? Are the Excalibur urges inherent in
metasexual function likely to affect reproductive behavior? Is a confusion between the metapsychic
finality of the first and the biological character of the second possible? Only a concrete observation
can provide relevant answers to these different questions.
It is above all on the developmental level that we must ask ourselves how the reproductive function,
occurring at maturity, should coexist with a flourished metasexual function, which repression would
have spared. Our model proposes a kind of inversion: the classical point of view considers the
reproductive function to be the main one, around which some surviving polymorphisms can revolve
as preliminary pleasures. The attribution of a metapsychic finality to all polymorphic drives,
considered as an autonomous drive complex, encourages, on the contrary, to consider the
metasexual function as central, the breeding-related drives then grafting onto it, or feeding on it,
perhaps opposing it, without removing any of its primacy.
The crucial question is then to determine how this "grafting" should take place under ideal
conditions, that is to say outside of prohibitions and pathogenic repressions. From the point of view
of the drive structures likely to come into play, it is first a question of making a discriminative
inventory of metasexual drives as opposed to reproductive drives.
The first ones include by definition the early polymorphous drives, attached to the different
erogenous zones, as well as the not strictly erotic drives, but responsible for managing everything
that may revolve around the metasexual function. It is therefore relatively easy to discriminate,
simply by attributing to the reproductive function the impulses that are seen in puberty, both sexual
and relationship.
Since the observation of subjects free from repression is hardly possible in our social setting, we
must take into account the mirage effect which would make impulses that remained silent during
the latency period considered as new. A second criterion can help to distinguish things: the drives
corresponding to the first stages of development (oral, anal and phallic) certainly belong to the
metasexual function, while the drives specific to the genital stage must a priori be included in the
breeding function.
We can also talk about observable sexual behaviors in the animal world. All animals, even the most
archaic, even spiders and fish, experience displays, ritual fights between males, nuptial dances or
other procedures leading to mating and guaranteeing sexual selection. Similar behaviors observable
in humans should in principle be included in the PIR.
In the most evolved primates and cetaceans, sexual mores are particularly complex, especially in
bonobos: these close cousins of men practice (in nature) polymorphic relationships, regardless of
rutting periods, both heterosexual and homosexuals and even pedophiles, and incestuous as well.
This primitive "eroticism" would aim, according to primatologist Frans de Waal, to reduce tensions
and maintain group harmony.
The animal closest to man therefore seems to already know two ends independent of sexuality. It
would be risky to transpose directly to humans. Careful extrapolation, through the laws of
evolution, may still have some heuristic value when it comes to exploring the origins of the
bifunctionality of human sexuality.
Another heuristic that may facilitate this categorization: as the two metasexual and reproductive
functions are based roughly on the same organs, it should be possible to establish certain
homologies between the two instinctive programs. To each drive managing the reproductive system
should correspond a homologous drive aimed at energy gain. This is not a demonstration, but we
can expect filiations resulting from the genetic evolution of the psyche: metasexual drives probably
result from an evolution of reproductive drives, with which they may have retained certain
connections. and certain analogies due to the community of organs and the use of the same cerebral
circuits, much as language may have evolved from screaming.
The table on page 101 proposes a first classification of the homologous components of the PIM and
the PIR. This categorization is not absolute. The two components PIR and PIM are always more or
less present in any real relationship. The question is, which one takes precedence over the other,
which should predominate under ideal conditions and, most importantly, how they should interact.
Pressures from the environment or the subject's psychosexual structures can promote certain drives,
inhibit others, reinforce certain types of interactions, etc.
Such a classification can serve, in clinical practice, as an analysis grid when a relationship is painful
or conflictual, when the partners do not have the same aspirations, when a third party breaks into
the couple, or when jealousy without object degrades the relationship, that neurotic aspects alienate
communication, etc. The most classic case is the gap between the respective expectations of the
partners, one seeking a "magical" love, without necessarily entering into a contract, while the other
hopes to start a family. In all of these situations, PIM-PIR decoding allows difficulties to be traced
not only to particular events that are supposedly traumatic, but to much deeper structural causes.
 PIM PIR
Finality Metapsychic development Breeding
Sensible period Oedipe Puberty
Sexual drives Polymorphic drives, erotism Focus on genitalia,
penetration
Triggering Affinity, transcendent beauty, Physical beauty, « Miss
patterns radiance, look in the eyes, » contests, boobs, sex,
prosody big muscles
Initial impression Love at first sight Sexual excitation
Desire Amorous trance Sexual emotion,
attraction
Fantasies Eternity, infinitude, Copulation, vaginal
transcendence, sacred phallus coitus, childbirth,
fidelity
Dominant feeling Feeling of magic, trance Sexual desire,
tenderness
Erogenous zones Phallus, clitoris, anus, all Pénis, gland, seins,
sensibles zones of the body fesses, vagin
Focus of Solar plexus Intellect, affect, sexe
consciousness
State of Eternal present, extasy past-future line,
consciousness rational thinking
Dominant psychic Over-It Over-I
body
Approach Syntony, empathy, magical Proposition, consent,
love discernment
Relational Triangular dynamic Heterosexual couple
structure
Sexual polarity Bisexuality, metasexual Heterosexuality, sexual
identity identity, gender
Drive regulation Compersional love, Excalibur Canons de beauté
complex, aesthetic alliesthesy, objectifs, attraction-
modesty, reflex impotentcy répulsion, rivalité, rejet
Physiological Aesthetic emotion, Hormones, erection,
regulation erogenicity lubrification
Sexual outcome Orgasm, metapsychic energy Ejaculation,
fecundation
Hedonic outcome Jouissance, Plenitude Pleasure, post-coital
dysphoria
Mental state Felicity, inspiration, creativity, Satisfaction, release,
Spiritual maturity business, social
maturity
Relational Gift of oneself, Opening, Possession, rivalité,
manifestations oblative love, community, rejet du tiers, famille,
charism personnalité
Drive extensions Solidarity, tolerance, work on Nidification, family
oneself, wisdom, initiation life, security, money,
long term projects
Social extensions Mutualism, altruism, Patriarchy, hierarchy,
 generosity, share, sexual social rise, mondanity
hospitality
Biological Harmonizing of bodily Offspring, protection,
extensions functions, healing, well-being care, education
Psychic Intuition, inspiration, gumption, rationality,
developement mediumnity, spirituality organization
Cultural Inspired art, myths, Artisanat, technologie,
production masterpieces, fundamental bricolage, inventions
discoveries
Morale Excalibur complex, natural Mothering, milking,
morale, respect of love, sacred care to the offspring,
phallus, giving of oneself respect for properties
Intellectual Philosophy, self work, Materialism, influence
investment overcoming the ego, spiritual on others, social life
life
Theorization Platonism, fourierism, theory Aristotelism, sciences,
of metasexuailty biology of breeding
Compared to classical psychoanalysis, we can even speak of an inversion at the level of guilt:
instead of leading the analysand to exhume condemned impulses and to renounce them in the name
of social conformism, it is to recognize with him the natural character of these impulses and to
become aware of their essential metapsychic function.
He can thus understand the pervasiveness of the sufferings inherent in frustration, measure the
responsibility of culture, distinguish between primary and secondary guilt, and engage in a
philosophical reflection on the primary causes of this state of affairs, and therefore free himself
more easily of reproaches, hatred, shame and other destructive content. Such a process preserves the
subtle dimension of his romantic and sexual aspirations, his relationships can become richer in
terms of energy, which ultimately allows him to better accept the social system for what it is and to
accept himself too.

New definitions of neurosis and perversion

From the etiological point of view, taking into account the homologous drives of the two instinctive
programs leads to attributing a new structural basis to neurosis.
The neurotic disorders are classically explained by the deviation of the libido: the instinctual
energies which cannot flow by the natural ways seek other ways of expression, in the form of
aggressiveness, of partial or substitute sexual impulses, of flight from the demands of the Id, from
feelings of guilt.
Now, we see another type of deviation appear here: when a drive of the PIM type cannot be
realized, as a result of an external or internalized prohibition in the Superego, the accumulated drive
energy can invest the homologous drives of the PIR, due to their similarity or phylogenetic
proximity. For example, the libido normally attached to a polymorphic drive, if this remains
inhibited, may flow into the genitality; vaginal penetration will therefore play an exaggerated, even
compulsive role in the representation and realization of love life, with all the direct and indirect
consequences that this can have: female frigidity, marital difficulties, accidental pregnancies,
abortion, demographic problem, etc.
We will call such a drive deviation from the PIM to the PIR "drive induction". This is a special case
of deviation, in which the major drive energy related to metasexual drives over-invests the
reproductive drives and gives them a compulsive character.
The passage of energy from a metasexual-type drive to the closest reproductive-type drive is
reminiscent of the passage of electromagnetic energy between two parallel solenoids. The term
induction, although debatable as is any terminology, has the advantage of recalling that they are
very similar drives: the drives of the PIR are added to those of the PIM from the onset of puberty
and serve as an outlet for repressed libido.
The onset of instinctual function is usually associated with a sensitive period, and it is at puberty
that reproductive function begins. It therefore seems relevant to distinguish two sensitive periods:
one in the early period, attached to PIM, which takes on the appearance of the classic Oedipus
complex in a nuclear family context; the other in adolescence, attached to the PIR, with the entry
into contention of genital drives, the fantasy of penetration, and secondary sexual characteristics.
The two sensitive periods contribute to the psychosexual structuring of the individual.
Such a model is validated by the irreversibility of fixations, both oedipal and pubertal. The sexual
achievements of adolescence remain in fact very definitely inscribed in the memory and can
condition the entire love life of the individual. During this period, there is a crystallization of
behavior which reminds that of the Oedipal period.
We will be interested here in the different possible fixations, by trying to oppose what would be a
psychosexual structuring based on the integration of the impulses of the PIR with those of a non-
repressed PIM, with the paradoxical structuring resulting from the interactions between PIR drives
and repressed PIM drives.
The importance of instinctual induction can be explained by the balance of power between the two
instinctive programs. It is common to think that the reproductive function is the main one, given the
place genitality occupies in our form of culture. However, it would be begging the question to rely
on this accepted prevalence in order to minimize the importance of the metasexual function a priori:
the failure of the metasexual function may indeed explain the overinvestment of genitality.
One criterion for evaluating the balance of power between the two functions would consist in
comparing the number of orgasms necessary to ensure a satisfactory metasexual balance, with the
number of coitus or ejaculations required by the reproductive function. Relatively rare matings are
observed in animals, limited to the rutting season, and to a few units per female. The orgasmic urge
specific to human beings (already observable in bonobos), on the other hand, represents thousands
of sexual relations. Since female orgasm is not at all necessary for fertilization, the orgasmic
function seems to be essentially linked to PIM. We could therefore attribute to the metasexual
function a potential of drive energy far superior to that of the reproductive function, and all the
more so to explain the excessiveness of the PIR drives invested by the PIM energies.
The PIM → PIR induction process is highly complex, due to the number of drives and behaviors
belonging to both of these instinctive programs. We represented the main elements in the table on
page 101. The first column lists the different classes of impulses or activities on a personal or social
level, the second column describes their components belonging to the PIM and the third their
counterparts. specific to the PIR. We can thus better visualize the homologies between the two
programs and predict the possible inductions.
These first three columns are reproduced on page 108, with on page 109 (columns 4 and 5) the main
results of the interactions between the homologous components, summarized in their most salient
manifestations and their first twists.
In column 4, the first term (before the slash) indicates a type of activity or social value resulting
from the over-investment of the PIR drive by the corresponding PIM accumulated drive energy.
This manifestation of drive induction, individual or social, going beyond the framework of natural
functioning, triggers, like any unnatural situation, Excalibur drives aimed at signaling the anomaly.
These impulses constitute a destructive reaction formation, indicated after the slash.
Other twists and turns follow this conflicting situation. The manifestation of Excalibur drives
(second term in column 4) is itself an anomaly, it should not in fact exist in a context conforming to
the natural laws of Eros. It will therefore in turn be followed, at the social level where all these
forces intersect, by a reparative manifestation, tending to reestablish a better balance, this time
outside of sexuality proper, that is to say, a sublimation product. It is found summarized in the first
term (s) of the fifth column.
But the rejection of the sexual component is itself a departure from natural laws, so that a new
reaction formation manifests itself in excessively sexualized form as compensation (second term of
the fifth column). The twists can still multiply, but the most important are contained in the last two
columns of the table.
We thus obtain for each class of impulses or human values two dipoles, one concerning compulsive
sexual manifestations and interdicting reaction forces (column 4), the other the sublimation of the
impulse and the hypersexualized reaction formation which takes place. associated with it (column
5).
For example, row 13 characterizes the different sexual approaches: in column 2, the PIM type
approach (magical love); left unrealized unrealized as a result of its repression, the drive energy
accumulated during childhood, which is felt in the form of an aspiration to magic, is invested in the
PIR type approach, which is like in higher animals much more mechanical and includes proposal
and consent (col. 3).
This alternative, amplified by the hope of access to magic, a door open to the spiritual, then takes on
the appearance of seduction (the prefix "sé" evokes corruption), indicated in column 4. Due to
frustration, things can go as far as harassment or even rape. These behaviors not belonging to
human nature, they activate Excalibur impulses, which generate a cascade of social motions:
imposition of the veil, chaperoning, contempt of “unwed mothers”, as well as repressive laws and
customs supposed to avoid these drifts.
Desexualized elements will be opposed (col 5) to these elements largely crossed by sexuality, such
as the valuation of chaste friendship between men and women, which maintains the approach
between the sexes while sublimating any properly sexual component, or more rigorously the
separation between the sexes, the ideal of holiness confused with continence. Such a social
construct covering a rejection of natural impulses, the Excalibur complex is activated through
various reaction formations, by inducing into customs the stereotype of flirting, or more directly
prostitution under the pretext of a need for sexual relief.
Analogous transformation processes will appear for each drive or motion homologous to the two
programs, we will find them even in cultural productions, because these are influenced by the
different forms of internal conflicts, such as morality, the theorization of sexuality, etc. One must
also take into consideration the multiplicity of possible outcomes, arising not only from internal
processes, but from their social repercussions and the boomerang effects on the individual that the
social values have over time induced by individual deviations.
Each line requires in-depth analysis, which would go well beyond the scope of this booklet. The
subject will be dealt with more exhaustively in a specialized book.
Nevertheless, it is possible to constitute a first deciphering grid for the structural origins of the
various normal or pathological behaviors revolving around sex and inherent in trans-instinctual
neurosis. Although simplifying, such a grid has the advantage of schematizing the different
pathways of drive induction, indicating some examples of reaction-formations and cultural
constructions generated by the over-investment of PIR and PIM frustrations. We can thus have a
first scheme applicable both to the problem of psychosexual structuring (allowing for example the
definition of a natural metapsychic structuring), and to neurotic disorders and their cultural
outcomes.
The elements of the table, like any drive or human value, are distributed according to their
predominance. Any notion is polysemous and dependent on the context, so that many concepts
could appear in several rows or columns. The choices were made based on their weight and their
center of gravity. Natural morality, for example, mainly contains the rules intended to preserve PIM,
but it goes without saying that part of it would concern reproductive aspects as well.
The proposed modeling opens the way to a form of psychoanalysis I deem relevant to rename
"metapsychoanalysis", for two reasons: it involves the meta-psychical dimension Jung tried to
rehabilitate; it allows an approach to the problems of psycho-sexual structuring based on an element
not considered by Freud or its followers, namely the metapsychic finality of so-called infantile
sexuality, which lacked a finality hence any justification for the biggest part of the century. The tool
par excellence of metapsychoanalysis is thus constituted by what we can call "transinstinctual
analysis", consisting in seeking in disorders manifested by a patient, or affecting society, their
origins in terms of PIM → PIR drive induction.
Drive Confusion / + → Sublimation / resexualisation
Excalibur
Nuclear family, blood / Immaculate conception /
conjugal hatred Collective rapes
Pubescent hypergenitality / Angelism, Divine child /
Sexual education Pedomania
« Normal » coitus / Sacrament of marriage /
mutilations, castration Libertinism, echangism
Plastic arts, nudes, dance, Abstract art, poesy, music /
lyrism / art crticism Dildos, Sexual toys,
Dodecaphony, pornoography
Sexual imperiosity, rapes / Romantism / Grivoisery,
prohibitions, legislation obscenity
Exaltation / Hunt for Meditation, trance, psychedelism /
concupiscence, taboos Biologism
Mother-goddess, enslavement Holy Mary, Immaculate
of women/ Original fantasm conception / protestantism,
suractivity, hatred of sex Orgiastic cults
Donjuanism, erotomany / Courtly love, gallantry /
Chastity, castration Libertinism, screwing
Perversions, Obsessional Platonic love, bodybuilding /
penetration/ Excision, Virginity breaking, mesurement of
circumcision penis and breast
Sexual obsession, emotivity / Transcendental meditation /
Temperance Tantrism
Neurosis, paranoïa / Monotheism, persecutions /
Psychotherapy, internment Iconoclasts
Images of God, satyrs / Revealed religion / Cultes
Atheism orgiaques
Seduction, harassing, rape / Chaste friendship, separation of
veil, chaperon, contempt for the sexes, holiness / Dating,
teenager mothers, repressive exoneration, prostitution
legislation
Eternal couple, transfigurative Trinity, Androgynes, anima-
love / Adultery, divorce, animus, / Swinging, sex toys,
triolism, viol conjugal paraphilias,
Virility, feminity, Sex of angels, prudery / Sexy
homophobia / negative macho undergarnements, strip-tease
image, or of the shrew,
feminism, misoginy
Disgust-fascination, hate of Self-control, continence, love of
the third party, frigidity, neighbor / donjuanism, lewdness,
permanent impotency / polyamory
Aphrodisiacs, stimulants,
positions
Untimely ejaculation / Prayer, meditation / Erotic art,
Anorgasmy tantrism
Hypergenitality / Sexual stasis, Religious fervor / Secularism,
« sin » Persecutions,
Sexual activism / Platitude, Grail Quest / orgies,
boredom, Inner emptiness nymphomania
Hedonism, gluttony, Christian charity, good works /
 consumerism / asceticism, Avarice, accounting, theft,
stoicism robberies
Domesticity cult, confinement Eremitism / Sexual community
to family, egoism / Pub,
tourism, adultery
Competition, careerism, Religious sectarism, nihilism /
capitalism / Social loafing, Anarchism, Mai 68
liberalism, communism,
delinquency
Repressive education, Adoption, foster families, spoilt
Demands of king / Parental absentism,
success / Abandonment of Orphanages, exploitation
family, scruffiness
Large families, authoritarian Artificial insemination / Couples
father, protective mothers / therapy, sexology
Contraception, refusal to
breastfeed
Intellectualism, reductionism, Life philosophies, normal
pride of knowledge / Hatred of “subway, eat, sleep” / dissolute
elites, school phobia life, recourse to drugs, mediocrity
Cult for comfort, progress, Return to the land, autarcy,
gadgets, economic growth / frugality, New age/ Fascination
Ecologism, system rejection for cities, alcoholism, debauchery
Repressive morale, "Be Faith, Religious dogmas, charity,
fruitful and multiply", taboos continence / Satanic cult, Thirst
(incest, pedophilia, sodomy, for porn, communism
adultery), property,
capitalism / psychoanalysis
Empirism, behaviorism, Mythology, mysticism / Religious
neopositivism, marxism / wars, terrorism
Theology, esoterisms
Freudian psychoanalysis / Puritanism, asexuality,
Jungian psychoanalysis desexualized child, WHO
recommendation, mangas
This reasoning model makes it possible in particular to define a criterion for the recognition of
sexual perversion based on a structural basis (there is currently no consensus on its definition): "any
perverse behavior or sexual fantasy activates certain Excalibur drives. ". The general definition
given above (pursuit of pleasure to the detriment of the finality of instinct) is compatible with this
criterion of recognition, because the Excalibur drives are opposed by definition to a loss of energy
in pure pursuit of pleasure. Knowing that the Excalibur drives aim to denounce the errors of
behavior in relation to the data of the PIM, which tends by nature to guarantee an optimal
metapsychic development, perversion appears to be contrary to this development, and therefore
contrary to spiritual evolution, which explains the universal link between sexual morality and
spirituality.
Such a recognition criterion has the advantage of being independent of the contingent morality
specific to a given culture: the Excalibur complex, genetically programmed, generates a universal
morality, leaving only a minor place for cultural relativism. One can expect to find in such a moral
all the complexity and subtlety of the PIM and its interactions with the PIR.

Metapsycanalysis and cross drive analysis

Metapsycanalysis represents a complete reversal of perspective compared to classical
psychoanalysis. It is no longer a question of re-emerging repressed impulses in order to consciously
reject them. On the contrary, this principle appears to be a fundamental error in relation to the
genetic data of human nature.
This time it is a question of finding the aborted drives to validate them as a primordial function
whose goal is the development of the most subtle and most essential part of the psyche, namely its
metapsychic side. The cause of repression is no longer to be found in the unsuitability of so-called
polymorphic drives or of a chaotic Id to the demands of morality, but in the unsuitability of morality
to the eternal and universal values of the human soul.
The position of the analysand like that of the analyst, insofar as the latter is still necessary, are
completely transformed. Guilt, internalized in the Superego as a result of real or fantasized
transgressions, no longer has to be attributed to the person, but to a clearly formulated social error.
Nor should it be blamed on castrating parental images, the parents themselves appearing to be
victims of a system beyond them, for which none are responsible and for which they could not
humanly discern the distortions.
The analyst is no longer perceived as a representative of social demands he embodies despite
himself and all his precepts of amorality: the patient told he must reject his impulses in the name of
society inevitably comes to situate the analyst at the source of this system of repressive morality, the
unconscious reproach he makes on him is added to the transference of his negative parental images.
When the analyst clearly explains to him that this system is built on a fundamental error, in
resonance with his deepest aspirations, on the opposite he is likely regain confidence in himself, at
the same time as in his own drives and intuitions.
The transference no longer takes place by projecting a parental image onto the analyst. He is felt as
the educator capable of explaining parents' mistakes and helping to forgive them, knowing that they
have simply done their best according to the dominant paradigm. Or like the father-teacher-
redeemer denouncing the errors of which parents and children were victims. If there is transference,
it is of a deep understanding of early situations, which implies forgiveness, liberating in itself.
Knowledge of the natural laws of love makes possible a fantastical reactivation of all situations still
recoverable in memory. The analysand, becoming aware of what should have been, can revisit the
frustrations left by what has been and gradually resolve the tensions and conflicts internalized in his
Superego.
The same goes for unrecoverable contents, covered by infantile amnesia. The simple fact of being
able to represent early situations, even with a large margin of uncertainty, in what they may have
been in contrast to what they should have been, is a way of freeing oneself from the traumas they
are.
This process concerns both former sexual assaults and the rejection of childhood impulses. In both
cases, there was injury to the sensitivity of the child and his aspiration to magic. Knowing that this
aspiration, which continues more or less unconsciously in adulthood, does not represent a
regression to an infantile stage, but a fundamental need at any age and directly linked to a supply of
metapsychic energy essential to the spiritual evolution of the individual, has many favorable
implications.
The subject can understand the discomforts inspired by the degraded sexual behaviors that he saw
around him like those he sensed (or that he had witnessed) on the part of his parents. He can regain
confidence in his own intuition and rebuild his own identity on a solid basis. The original fantasy
can therefore be understood as a justified reaction of the unconscious and loses its nuisance, it
resumes its just function of antipode of the sacred phallus. Sexuality can be resacralized as a path of
metapsychic and spiritual evolution.
The rehabilitation of magic also allows the individual to manage his own love life differently. By
distinguishing between situations that generate magic and those that destroy it, recognizable
moreover by the occurrence of aggressive impulses or feelings of guilt from the Excalibur complex,
he learns to avoid the pitfalls he previously encountered. He has a deciphering grid allowing him to
distinguish right from wrong, the natural from the pathological, without being subservient to a
morality which reinforces an arbitrary standard too often contrary to nature.
The essential consequence of this new state of affairs is a better assured access to the metapsychic
energy, recognizable by inspiration, creativity, the feeling of plenitude and bliss. One could say a
feeling of redemption, which is no longer to be sought in a religion or a contingent morality, but in
the deep unity of being.
The old conditionings, produced by the feelings of frustration and guilt that have tainted love
experiences, are gradually reversed, as new experiences generate positive feelings. The more
inhibitory conditionings lose their significance, the better the energy-generating situations can be
realized. Thus begins a virtuous circle leading to an increasingly frequent and rewarding
contribution of energy.
Metasexual energy plays an essential, if not essential, role in healing old wounds. It is in itself the
energy deficiency that formed the substance of the frustration and lies at the root of the early
trauma. Being banned, banned, feeling obligated, forcing yourself, feeling guilty, intellectualizing,
all these traits too often imposed by the context during the first fantasies or sexual experiences have
inevitably compromised access to energy transcendent. Understanding made possible thanks to a
deciphering grid in accordance with natural laws makes it possible to remove the anathema. The
feelings of happiness act as a balm promoting step by step the healing of old wounds.
It is in itself a basic therapy, since it consists of correcting the very factor that caused the trauma.
Under ordinary conditions, it is maintained and aggravated by systematic metasexual failure and by
the energy deficiency which is maintained or worsened during adult life. While finding, even late,
the irreplaceable source of this energy, the wounds and the ruts are filled, ending up largely erasing
the after-effects of childhood.
Cross-drive analysis greatly facilitates the interpretation of unconscious contents. And makes it
possible to access to neurotic processes of drive induction unreachable by classical methods. Both
the practitioner, and the patient can feel in depth the internal conflicts in their true content, by
resonance with the real unconscious needs related to the PIM. This both from the point of view of
access to the transcendent dimension, a fundamental need in humans, as well as from the role of the
metasexual function and therefore of polymorphic drives in relation to their metapsychic
potentialities.
The rejection of the magical dimension under the guise of infantilism and immaturity gives way to a
recognition of its founding role in the development of metapsychic faculties and personal
fulfillment. The magical appears as the authentic fantasy foreshadowing metapsychic and spiritual
evolution. In addition to the theoretical conversion which immediately results from it, this
recognition enables the analysand to rehabilitate his primordial aspirations, condemned under the
aegis of normality, and to recognize himself in his true identity. This ties in with Jungian
psychoanalysis, with the advantage of rehabilitating the natural character of polymorphic drives, far
from any repressive morality.
The use of drive induction makes it possible, for example, to treat problems a classic
psychoanalysis or behavioral treatment way more efficiently, by relating them to anxieties generated
by the repression of PIM. On the one hand, we better understand the significance of these anxieties,
knowing that their stake is the major existential failure represented by the metapsychical failure:
lack of intuition, creativity, extrasensory faculties, even in a context where these shortages have
become the norm. Primary anxieties are genetically determined and are all the more compulsive
because the dominant thought system leaves no room for any representation of their origin.
On the other hand, the PIM → PIR decryption grid makes it possible to better investigate the
circumstances in which these anxieties have become fixed on particular objects. For example,
certain anxieties in the face of secondary sexual characteristics (disgust for the other sex in
homosexuals, for the own sex in heterosexuals, for pubic hair in pedophiles) could be linked to the
concrete situations in which drive induction happen. The confusion between aspiration to
transcendence and dependence on genitality allows the analysand to understand in depth the
negative potency of anatomical details on which it could be grafted and which otherwise would
have no reason to be so crippling.
Regarding the difficulty of accepting one's own body in adolescence, metapsycanalysis, postulating
the genetic programming of drives, opens up two avenues of exploration: does the anxiety come
from an aesthetic conditioning of cultural origin, advocating a hairless and anorexic body, distorting
self-evaluation, and what is the origin of this aesthetic canon? To what extent does it come from the
existential failure enshrined by the PIM → PIR drive induction at the time of adolescence, by
projecting the resulting anguish onto the bodily changes occurring at puberty? While
psychoanalysis can only reduce these aesthetic singularities to parental images laden with hedonic
frustration, cross drive analysis puts them in relation to an otherwise substantial deficiency inherent
in a secular error stripping love of its essential function.
Note in this regard that the perception of beauty can turn neutral or be reversed into a feeling of
ugliness depending on the PIM status of a love situation. These perceptual variations are generally
attributed to processes of cerebral adaptation, conditioning, emotional saturation, projection of
parental images, etc. These factors cannot be denied, but they cover a far more fundamental
mechanism, which one could call "aesthetic alliesthesia", belonging to the Excalibur complex and
the aim of which is to avoid relations unfavorable to PIM.
There is clearly a relation between the aesthetic sensation (for example at the sight of the body, or
the sexual organs) and the "energy content" of the situation, the perceived beauty being revealing of
affinities justifying a comparison, and the ugliness putting warning against an untimely relationship.
To these alliesthesic variations are of course added cultural or individual aesthetic conditioning, to
the point of sometimes completely eclipsing them, a frequent situation in a social context where PIR
is the norm. It is all the more important to be able to distinguish these two sources of aesthetic
sensations (line 16 of the table p 90) in order to clarify past situations and to flush out the real
causes of trauma.
Ultimately, each aspect of psychoanalysis, of sexual behavior, of perversions, of moral values, of
the avatars of culture which derive from it directly or indirectly should be taken up in terms of cross
drive analysis, which would go far beyond the scope of this booklet. . We will limit ourselves here
to these few guidelines and these few examples, reserving a more exhaustive analysis for a future
work.
The main difficulty with this approach is that Excalibur drives, like any drive, can be repressed,
deflected, or projected, so that one cannot trust the aggressive reactions that can be observed
without analyzing their real origin. Otherwise aggressive reactions from the Superego or induced by
culture could be confused with genuine Excalibur urges. Nor can we trust an absence of visible
manifestation, due to their possible repression in a type of culture based on repression of the PIM,
of which the Excalibur drive complex is an integral part.
The marital situation, for example, associated with duty and normality, is generally presented as a
guarantee of happiness: they were happy and had many children. If we dig a little, we notice on the
contrary that the image of the couple of faithful lovers triggers systematically Excalibur urges,
especially between spouses. These can be recognized by the boredom, sense of monotony and
routine, the impatience, aggressiveness, the need to escape or break up that imperceptibly interfere
in a prolonged relationship. Married life appears in the long term as a situation of failure of the
PIM. It embodies a confusion between PIM and PIR, the need for metapsychic fulfillment bound to
the first coming to invest the promises of material stability bound to the second. But the latter does
not satisfy the need for transcendence inherent in the former. The deception - which cannot be
formulated - has the effect of a whole series of reaction formations and increasingly destructive
motions implemented by the Excalibur complex, with the relational consequences observed in most
closed couples (line 14 of the table on pages 108 and 109).
The main difficulty with this approach is that Excalibur drives, like any drive, can be repressed,
deflected, or projected, so that one cannot trust the aggressive reactions that can be observed
without analyzing their real origin. Otherwise aggressive reactions from the Superego or induced by
culture could be confused with genuine Excalibur impulses. Nor can we trust an absence of visible
manifestation, due to their possible repression in a type of culture based on repression of the PIM,
of which the Excalibur drive complex is an integral part.
The marital situation, for example, associated with duty and normality, is generally presented as a
guarantee of happiness: they were happy and had many children. If we dig a little, we realize on the
contrary that the image of the couple of faithful lovers systematically triggers Excalibur impulses,
especially between spouses. These can be recognized by the boredom, the feeling of habit, the
impatience, the aggressiveness, the need to escape or break up that imperceptibly interfere in a
prolonged relationship. Married life appears in the long term as a situation of failure of the PIM. It
embodies a confusion between PIM and PIR, the need for metapsychic fulfillment linked to the first
coming to invest the promises of happiness linked to the second. But the latter does not satisfy the
need for transcendence inherent in the former. The deception - which cannot be formulated - has the
effect of a whole series of reaction formations and increasingly destructive motions implemented by
the Excalibur complex, with the relational consequences that can be observed in most closed
couples (line 14 of the table on pages 108 and 109).
Cross drive analysis advocates revolutionary couples therapy. It does not attempt, as is customary,
to "pick up the broken pieces" by bringing the partners to control their negative impulses or to
better dialogue to overcome their antagonisms, a method whose long-term results are only too well
known. . It teaches spouses to situate their relationship in a better knowledge of the natural laws of
love, in particular to no longer expect from a closed binary relationship the amorous and spiritual
bliss that the dominant paradigm allowed them to believe.
The realization that the equation "love = marriage" is a recent historical innovation, whereas before
modern times, like all existing cultures, marriage was about reproduction, is completely changing
perspectives. It empties of their substance the disappointments and despair of not finding there the
fulfillment of falsely promised erotic and transcendent expectations. The abandonment of romantic
hopes certainly requires a certain distance. Yet it is by founding the unity of the couple on a
wonderful common task, that of raising children, and not on a false promise of easy sexual
happiness, that this unity can best withstand time.
The adulterous compulsion, seen from the angle of the PIM, aims in itself to restore the triangular
constellation likely to reactivate the metasexual relational dynamic. It appears as an attempt by
nature to resurface. It can manifest in both partners. It is first of all a matter of understanding it, an
inextricable task in the ordinary moral context, but which flows naturally in the light of the
metasexual postulate: it is explained by the search for a source of energy outside the couple. The
major difficulty is not intellectual, but instinctual: to overcome possessiveness and jealousy.
The PIM → PIR deciphering grid makes it possible to understand jealousy as perversion: it comes
from the possessive tendencies of the PIR overinvested by the drive energies of the PIM. The
simple fact of knowing that the suffering inherent in jealousy comes from energy frustration and is
easily overcome when this energy is again available, leads to feeling an openness of the couple as a
possible contribution of happiness (according to Reich, a temporary opening can improve the
couple relationship). The key notion of compersion, relatively easy to integrate, at least formally,
helps spouses to put their feelings into perspective.
On the other hand, adultery practiced in a PIR mode (with the prevalence of coitus) by nature
triggers very violent Excalibur impulses, linked to the Original Fantasy. Under these conditions, it
in turn appears perverse (cause of major loss of metasexual energy) and it is understandable that
particularly violent Excalibur impulses denounce the danger. In a PIM context (with the prevalence
of polymorphic drives and metapsychic openness), it is on the contrary felt as an overcoming of the
ego, an outpouring of the heart, a gift of universal love, an act of oblation. The energy input follows
things going well, is enough to erase the fear of losing the object of love and to definitively
overcome possessiveness.
Taking PIM into consideration leads, as we can see, to a general reversal of the system of sexuality
and of moral structures, breaking down the normative references remained clinging to Freudian
psychoanalysis and psychiatry. The analyst is given a much more active role than in classical
psychoanalysis: although still supposed to accompany and promote the recovery of traumatic
content, it is a teaching function that he must take on, even if it means keeping in the face of the
theory an attitude of prudence and openness to questioning. Such a weighting is essential in order
not to run up against the patient with notions which escape common sense, and quite simply for
epistemological reasons, knowing that any theory must be subjected to constant verification.
Theoretical conversions touch all perversions and paraphilias. For example, fetishism no longer
requires recourse to the double problematic of substitutes for the phallus attributed to women and of
denial of castration: its significance is explained by the projection of fantasies specific to the PIM,
which have become compulsive because of their repression, on a part of the body or any object
symbolizing the aspiration to the transcendent).

Puritanism itself presents itself as a perversion: it appears as a denial of the primordial function of
human sexuality, and induces Excalibur-type drives (recognizable by the pejorative connotation
attached to the term). Zetetics is also part of the number of perversions, insofar as it condemns a
priori the existence of metapsychical phenomena and thus opposes a denial of the metasexual
function. The only morality devoid of a perverse (therefore psychotic) character is that which brings
together all the patterns of behavior and prohibitions capable of guaranteeing the success of PIM
and natural psychic development. Note that the notion of chastity first designated not continence,
but respect for rules preventing the metasexual function from slipping into the reproductive system.
The decoding of the unconscious carried out by psychoanalysis took place without reference to the
fundamental character of so-called infantile sexuality and its metapsychic purpose. The very term
"infantile sexuality", although Freud still insisted in his later works on its immanence and
permanence throughout existence, is apt to mislead minds. This terminology evokes a temporary
vector of sexual curiosity, of playful behavior, of polymorphic perversions, quite the opposite of a
phase of establishment of the metasexual function.
Confusion has thus arisen between the real nature of infantile sexuality and its perverse
manifestations induced by the cultural context, in which it is impossible for it to flourish other than
in the form of transgressions. Its playful aspect results from a deviation from infantile impulses and
from a cleavage between partial drives and the psychic content of which they should be the physical
expression. The playful avatar being the most frequent, it has taken on the value of the norm, and
when André Gide tells us about a sexual magic experienced by children, hidden under a widely
covered table, indulging in what adults call ugly manners, a paradox attributed to the perverse
component of his genius.
All of these are likely to be involved in cross drive analysis, so the analyst should be able to explain
them to the analysand. Freudian concepts have been widely used by the public over the last century,
often understood very superficially and perpetuating the misunderstanding between the search for
pleasure and the psychic finality. This Freudian confusion is added to the fact that the sexual
behaviors of the child, while they should be the basis for the establishment of the metasexual
function and are of capital importance, are popularly assimilated to a banal function of curiosity
(playing doctors ans nurses), moreover taken up by Freud.
The main work, however, remains the exhumation of repressed traumatic content. This can be done
through the techniques recommended by classical psychoanalysis or by other methods favoring the
relaxation of censorship, such as hypnosis, the interpretation of dreams, failed acts, free
associations, visions. paranormal, the Rorschach test, parasympathetic responsiveness to
meaningful images.
The big difference with classical psychoanalysis lies in the interpretation of conflicting and
traumatic contents. Psychoanalysis deciphers them in terms of hedonic frustration, while
metapsychoanalysis, without neglecting this aspect, relates them to the different PIM ⟷ PIR
homologies and to the respective drive inductions with their different twists (table p 108 and 109).
The metapsychic and spiritual failure, which gives these internal conflicts all their substance, is
without comparison with the only deprivation of pleasure taken into account by Freud, hence a clear
difference in effectiveness between the two approaches.
More fundamentally still, it is no longer a question of rejecting drives recognized as contrary to
morality, but of restoring their primordial meaning to genetically programmed drives which could
not be expressed because of a morality contrary to human nature. . The cross drive analysis makes it
possible to detect the deviations that they have undergone, not only by encountering prohibitions,
but as a result of the failure of the PIM and of the confusions which have settled with the
homologous drives of the PIR. It is therefore for the subject a way of finding himself in his natural
potential and of better understanding the developmental disorders of which he has been the victim.
In addition to the exploration of past events, however, there is an examination of recent or current
experiences, the vagaries of which are just as revealing of internalized disorders as old content, as
long as we have an adequate deciphering grid. Romantic relationships, reoriented as much as
possible in the direction of metasexuality, are also essential as sources of the energy essential to
substantially heal past wounds, and not only in the imagination.
The correction of food hygiene, in the sense of a diet closer to the genetic data of the metabolism,
favors the relaxation of the central nervous system, the release of censorship, fixations, and internal
tensions in general. As we will see later, the use of natural raw foods can also have repercussions on
paranoid tendencies and facilitate the abandonment of divides and stereotypes, thus facilitating
restructuring. In addition, any change in eating habits reactivates unconscious links with the image
of the nurturing mother and the family environment and contributes to the exploration of pathogenic
conditioning and complexes.

Precocity and infantile sexuality

According to Freud, the precocity and the "two-phase" establishment of sexuality, specific to human
beings, played a determining role in the process of humanization. However, there is a lack of a
conclusive explanation of the precocity of infantile sexuality, and a relevant definition of the
humanization process. The "gain of pleasure" does not justify precocity, because the appeal for a
determined pleasure can not gain sway until said stimulation was discovered.
Freud also wonders what would become of the infantile ego in a non-repressive social context. It
leaves the care "to future science ... to group these still isolated data to draw new views".
Malinowski set out to demonstrate that the repressed Oedipus would not be a universal deal,
alleging the absence of neurosis in the famous Trobriandais whose sexual freedom was exemplary
at any age.
Towards the end of his work, and following the work of Mélanie Klein, Freud admits that sexuality
appears from birth. It is obviously the Enlightenment equation "sex = reproduction" which was, and
which is still at the origin of the denial of infantile sexuality, or of the astonishment to see it
manifest itself from the early period. . It posed no problem neither in Antiquity, nor in the Middle
Ages and until the 17th century.
Insofar as infantile sexuality assures from the start a function of the metapsychic type, we are
referred to the astonishment that the existence of a metapsychic life can arouse in the small child,
even in the baby: what use can metapsychic activity in the first years of existence?
The image we had of the child at the start of the 20th century was largely marked by the postulates
of English empiricism, enlightenment rationalism and behaviorism: a tabula rasa from the start, on
which anything can be imprinted. by learning and successive conditioning. In recent decades, new
experimental techniques developed by the psychology of cognition, in particular the study of non-
nutritive sucking and of ocular fixation times, made it possible to demonstrate that the baby is
capable from birth of perfectly ordered operations, like recognizing abnormal responses of his
mother to her smiles, distinguishing delayed reactions, facial expressions, phonemes, a circle from a
square etc. From the age of four, the child is already able to put himself in the shoes of a third party
(theory of mind), which is a particularly complex mental operation.
Therefore, nothing prevents us from thinking that the programming of polymorphic drives is also
innate and operational from an early age, under the aegis of the oral, anal and phallic stages. The
rehabilitation of the infant through the psychology of cognition as a complex and largely "pre-
wired" being supports the Freudian postulates with a century of delay. Nothing excludes that the
Excalibur drives and other characteristics of the PIM are not just as early, at least to a certain extent,
in particular the capacity of access to the metapsychic and to the archetypal symbolism, therefore to
the collective unconscious and to the archetypes described. by Jung, even if intellectual analysis is
still far from what it can be in adults. We had the opportunity to observe clairvoyance phenomena in
two-year-old babies and Excalibur impulses before the onset of language.
In Malaise dans la civilization, Freud underlines that the infantile ego, crossed by the oceanic
feeling, appears much larger than the adult ego: the latter would be only a "shriveled" residue,
making room in Lacan's terms for the dialectic of desire.
Now, what Freud describes under the term "oceanic feeling" (while very honestly acknowledging
that he does not feel anything like that himself) corresponds exactly to the characteristic feeling
which accompanies the manifestations of PIM. We thus see two different theoretical perspectives
emerging: the Freudian point of view, which we find in modern developmental psychology, would
like this oceanic dimension to disappear with maturity. Our postulate of a metapsychic function of
infantile sexuality suggests on the contrary that the oceanic feeling foreshadows the natural
development of metapsychic potentialities, effectively linked to a kind of feeling of the ecstatic
type, ranging from amorous trance to the modified state of consciousness characteristic of an access
to the transcendent dimension. We could therefore assimilate the oceanic feeling to a fantasy
foreshadowing the very purpose of the PIM.
The French word "shriveled" used by Freud in his original German text could testify to a certain
uneasiness in the face of this process of involution, even though he presents it as normal. It is true
that many potentialities are lost during the development such as the ability to pronounce the
phonemes existing in all languages in favor of only the phonemes specific to the mother tongue, or
the phonemic deafness that sets in when faced with foreign languages. We know that normal
development is associated with the disappearance of many neurons in the early years. This is one of
the reasons that can explain the lack of questioning about the fate of infantile magic: is it natural
that it gives way to rational thought, or should it accompany it as a creative inspiration, and what
are the educational or other factors that cause it to fade?
It is clear that the classical point of view must be revised as soon as the metapsychic dimension is
rehabilitated, even if the efforts of Carl Gustav Jung or of parapsychology have not yet been
sufficient to alter one bit the reductionist position of most so-called scientists. As such, the
metasexual postulate has the advantage of proposing a rational modeling of the development
processes of these potentialities, coupled with an explanation of the scarcity of metapsychic
faculties in our type of culture.
The paranormal is present in almost all traditional societies. One of the best-known cases is that of
the Trobriandais, in whom Malinowski observed in the 1920s on the one hand the absence of almost
any sexual taboo, on the other hand the constant presence of the extrasensory in everyday life,
especially in love life. Many other ethnologists have observed the same concordance between the
absence of repressive morality and the presence of psychic phenomena, such as Malaurie among the
Eskimos, Villeminot among the Aborigines, etc.
It is therefore a question of deciding the following question: does the “Western” position consisting
in denying the paranormal represent a progress towards objectivity and rationalism, or must we
admit that primitive societies held a truth that we would have lost in the glare of the Enlightenment?
The position that we propose has the advantage of resolving many contradictions which mostly
unquestioned in this field: between the “official” negation of the paranormal and the popular beliefs
which are mainly maintained, between the rationalist paradigm and the attraction very generally felt
for the “supernatural”, between the phenomena identified by modern parapsychology and the
rejection of this discipline, between the love or tolerance advocated by religions and their
interreligious hatreds, etc.
To which are added the contradictions which psychoanalysis stumbles: the dogma of the Oedipus
repressed as a normal situation and the pathogenic consequences of this repression, the "shrinking"
of the infantile ego against the notion of development, the mixed results of analysis, suicidal
tendencies, the recurring split that marked its history, the growing complexity of discourse and
abstraction of terminology, etc.
The psychoanalytical model invites us to consider the repression of infantile impulses as a cultural
error, indeed quite recent given that the emergence of repressive morality only dates back a few
centuries. The repression of infantile masturbation dates back to the middle of the 18th century,
when this practice was presented as the supreme abomination, the cause of a host of diseases, by a
plethora of authors including the famous Doctor Tissot with his flagship work De onania et ses
multiple reissues in eighty languages from 1760.
From our perspective, the consequences of this repression would include not only traumatic effects
attributable to Oedipal repression, necessarily more serious if infantile masturbation is more
violently repressed, but at the same time the loss of natural access to the metapsychic faculties.
Hence a structuring at the same time conflictual and lacunar of the infantile ego, marked by an
atrophy of the extrasensory faculties and by an over-investment of the aggressive motions under the
effect of the Excalibur impulses (the neurosis going hand in hand with the metapsychic deficiency).
We could there see the infantile roots of the great cultural changes which marked our so-called
Enlightenment civilization and whose consequences are incalculable.
The omnipotence we attribute to Reason, considered by Jung as a threat to the future of humanity,
could well be, despite the technological performances of our time, only a reaction formation against
the emptiness felt from the youngest age due to the loss of the normal expansion of consciousness.

Ambivalence, cleavage, good and bad object

During the sadistic-oral and sadistic-anal stages defined by Mélanie Klein (disciple and dissident of
Freud), the destructive impulses can be explained by the disappointment of the child who finds
neither near the maternal breast nor in grooming sessions. the metapsychic energy he instinctively
expects of his mother: the latter being generally engaged in genital sexuality and deprived of this
energy, and forced to comply with the requirements of morality, he remains systematically
unsatisfied. The Excalibur drives, protesting against the deficiency, explain the paradoxical
presence of destructiveness from such an early period.
The two "sadistic" substages correspond in our perspective to the establishment of the Excalibur
complex. It is indeed quite logical that the homeostatic system appears at the same time as the first
polymorphic impulses of which it is responsible for managing the implementation. The Excalibur
drives react not only to observable behaviors, but to their metapsychic content, that is to say to the
absence of an authentic exchange of metapsychic energy between the protagonists (which is verified
by the absence of metapsychic faculties). From this perspective, the oedipus would indeed be
anterior to the phallic stage, bearing the mark of the Excalibur impulses made compulsive by energy
deficiency from the oral and anal stages.
The ambivalence between good and bad object would thus take root in the depressive position that
the child experiences following the lack of energy, together with the satisfaction of receiving milk
and maternal tenderness, hence the distinction made by Mélanie Klein between the good breast and
bad breast. The good breast would be the one that dispenses both food and energy, the bad one that
does not transmit the expected energy (and possibly breast milk when weaning is imposed).
We can also understand the dissatisfaction of the infant which Freud was astonished that it subsists
when he can suck to satiety and he is filled with maternal tenderness. We find, in the different forms
that ambivalence takes, traces of organic and emotional satisfaction in opposition to metapsychic
disappointment. For example in a situation of regression at the oral stage such as cigarette smoking:
one can recognize on the one hand purely physiological oral stimulation (= oral contact with the
breast) and the search for social recognition of the adult who has the right to smoke (= maternal
recognition); on the other hand, the search for a euphoric effect in nicotine (= symbol of
metapsychic satisfaction).
Ambivalence manifests itself around each partial object: sex itself is felt as an object of jouissance,
a promise of pleasure and, unconsciously, an energy contributor, at the same time as an object of
disgust, the target of aggressive impulses for having failed to provide the expected energy. It is
explained in the same way about parental images, the parents having given a certain tenderness, by
words and caresses that the child has integrated as gratifying (the good parent), but which did not
bring him the expected energy fullness and which he unconsciously felt the lack (the castrating
parent).
The notion of partial drive also appears from another angle when we postulate the metasexual
finality of polymorphism. We can distinguish the good drive (that which is in agreement with the
Surça and leads to a gain of metasexual energy) from the bad drive, restricted to the ordinary
psychophysiological level, libido then achieving only an organ pleasure or the pleasure function.
We can also trace the notion of cleavage to the opposition between organic or emotional satisfaction
(which should normally be associated with a metapsychic contribution), and the deep dissatisfaction
inherent in metapsychic failure. The Excalibur drives, expressing in an increasingly compulsive
form the protest of the unconscious and the suffering inherent in energy frustration, take charge of
widening the gap between the dissociated components and give the cleavage its weight and its
irreversibility (this is valid for the cleavage between good and bad impulse as between good and
bad object).
The romantic relationship can thus be analyzed in four complementary levels, this in each of the
partners present:
1. metapsychic: oceanic feeling, metapsychic faculties
2. psychological: emotional and intellectual aspects,
3. physiological: partial sex drives
4. homeostatic: Excalibur drives
Such a decomposition fits naturally into the cross drive analysis as we defined it above. It is thus
possible to explain, from the activation or inhibition of the different components, the many avatars
that a romantic relationship can present: PIM or PIR, asymmetry, love at first sight, adulterous
drive, attachment, activity, etc. passivity, rejection, disgust, ideal of chastity, different forms of
helplessness, etc. The analysis is part of a frame of reference with four coordinate axes for a single
subject, eight for a binary relation or even twelve for three protagonists. It makes it possible to
"mathematically" analyze the evolution of a couple relationship or of a triangular constellation by
confrontation and interaction of the internal states of the partners.
If the conditions are favorable, there is a perfectly harmonious organization of the different levels:
the partial drives are only activated when the physical rapprochement is favorable, the emotional
aspects such as desire and attachment kick in at the right time and in the appropriate proportions,
and the oceanic feeling translates metapsychic opening, in the absence of any Excalibur drive. The
metapsychic development (creativity, inspiration, extrasensory faculties) confirms the good
functioning of the relationship.
On the other hand, we observe various desynchronizations of the partial components in the event of
a lack of metapsychic energy, for example when a relationship starts from a process of deliberate
seduction. The risk of metapsychic failure causes the emergence of Excalibur drives whose action is
necessarily inhibitory, knowing that they lead to the interruption of certain behaviors and to the
intellectual analysis of the causes of failure.
There is then a cleavage either between the different drive components, or between the different
instances (It, "I,", Superego, Surça), or within the Ego insofar as the latter identifies with
incompatible elements. In the current conditions of cross drive neurosis, metapsychic failure is
prolonged, frustration sets in, Excalibur drives are permanent. The cleavage takes on a pathological
dimension, more and more irreversible, opening the way to paranoid tendencies.
Lacan considers "the expression of a total sexual tendency" therefore unblemished and without
prohibition) as an impossibility or as a fantasy pertaining to magic: it effectively pertains to the
metapsychic, the great exile of Western culture.

Food alliesthesia, desire and paranoia

Freud was astonished at the almost monopolistic importance of the role of sexuality in the origin of
neuroses: “There is no doubt,” he wrote again in 1938, that the drives which manifest themselves
physiologically as being of a sexual order play, in the causation of neuroses, a role of unexpected
importance ”.
What we know today about food alliesthesia may prompt us to question the role of taste pleasure in
psychic structuring. The alliesthesic mechanisms effectively operate in the pleasure / unpleasure
mode. Their learning occurs in the early period, so they necessarily intervene, like any reward /
punishment process, in structuring the ego. This obvious fact does not seem to have been taken into
consideration so far, probably because the social context dictates that the diet of young children
obeys certain cultural constants, so that it is not easy to extract, by comparative means as it should
be, the cause and effect relationships between the characteristics of the diet and their
psychodynamic consequences.
The olfactory-gustatory alliesthesic mechanisms are an integral part of the regulation of food intake:
they vary the perception of flavors in food according to organic needs and digestive capacities.
They are supplemented by sensations of fullness which indicate the exceeding of the digestive
potential or the metabolic needs. Thus, experience shows that the perception of a sensorially
pleasant natural food passes to the unpleasant, so as to interrupt its ingestion. These mechanisms are
easily observed in animals: for example, a dog, initially attracted to meat, rejects it by smell and is
no longer able to swallow an additional bite when its need is met.
The alliesthesic function appears to be genetically determined in the same way as the digestive and
metabolic functions. However, the human genome has developed over millions of years, in contact
with food consumed in raw form. Over the past few millennia, the food environment has changed
radically with the emergence of culinary art and agriculture: foods processed by increasingly
sophisticated recipes have flavors that are far removed from primitive flavors. We can therefore
expect certain malfunctions of the olfactory and gustatory mechanisms, insofar as they are
genetically ill-suited to the current culinary context. Cooking recipes change rapidly, whereas
genetic adaptation normally requires many generations.
It is easy to show that a fruit eaten in its raw state, for example strawberries, changes from a very
pleasant flavor to a crippling bitterness after a quantity ingested which depends on the state of the
organism. The addition of sugar or cream is then enough to restore a perception pleasant and can be
consumed until full. The senses of smell and taste therefore have a homeostatic function, which can
be explained by the laws of evolution, given the harmfulness of any dietary imbalance for the
individual and for the species.
What interests us here are the consequences of these sensory processes on the psyche of the young
child who discovers the pleasure of food. Under natural conditions, he spontaneously learns that one
food, which was a source of pleasure, can instantly become a source of inconvenience. The same
food put in the mouth the next day will be sometimes pleasant and sometimes unpleasant,
depending on the needs of the body. In other words, pleasure is not predictable, and the only
possible position with regard to the quest for pleasure is that of a questioning: will this food be good
or bad here and now?
In the culinary context, alliesthesia plays a secondary role, the preparations being chosen so as to
appear pleasant as independently as possible of the nutritional need. Indeed, a cooking recipe that
does not erase the repellent taste components simply will not be retained by tradition. The child
notices that creamed strawberries always have almost the same pleasant flavor. He thus learns that it
is possible to predict pleasure without fail and can settle in a position of affirmation: strawberries
cream always taste the same as strawberries cream, they are always delicious, I like creamed
strawberries etc. Ditto with all prepared, cooked or seasoned foods.
Thus is structured, through the innumerable experiences, at an age of extreme oral receptivity (we
begin to discover the world through his mouth), a relation to the pleasure principle that differs
depending on whether the food is available in natural or prepared state. In the first case, the child
learns that reality will not necessarily meet his wishes, in the other that his forecasts must
necessarily come true.
However, the characteristics of the process of learning pleasure are a priori genetically adapted to
the natural context: the child needs a certain proportion of failures of his predictions in order to
build the correct position of his ego in relation to the world. If this proportion is insufficient, the
process will be unbalanced in the sense of a confusion between desire and reality, with all the side
effects that this can have in terms of disappointments, dissatisfaction, bitterness, feelings of
persecution, cleavage, etc.
All in all, such an imbalance in the gustative learning of the reality principle lays the foundation for
a generalized paranoid tendency, which may in turn play a major role in many situations, especially
in the learning of erotic pleasure. Everyone knows that hoping too much in a romantic relationship
can be the cause of great pain when things don't go as expected. When the child approaches the
oedipal period with a tendency to expect too much from people on whom his libido is fixed, he can
only experience a more acute feeling of frustration.
It therefore appears that the dysfunction of the alliesthesic mechanisms in the culinary context
induces a paranoid structuring from the first year, explaining an exaggerated feeling of frustration
when the expectations of the young child are not fulfilled. This provides an explanation for the
unexpected magnitude (according to Freud) of the consequences of the first erotic experiences
subjected to repression, and therefore to the pervasiveness of the oedipal trauma.
Paranoid functioning can only amplify the frustrations and anxieties associated with PIM failure
and metapsychic deficiency. Jung stigmatized the dominant role of reason without being able to
denounce its root causes. For him, the hypertrophy of Reason was the cause of the repression of
numinous energies. In our perspective, it is rather the failure of the PIM and the energetic
frustration that excessively activate the Excalibur drives and produce an inordinate investment of
the mind, particularly during the learning of language and rational thought, favoring primary
narcissism and the constitution of a disproportionate ego.
Paradoxically, the poor integration of nutritional regulation mechanisms would be a determining
lever for the paranoid and neurotic structuring of the early period through its repercussions on the
first libidinal and metapsychic experiences.
The many exciting substances contained in traditional food, such as cereal gluten, milk exorphins,
cocoa theobromine, caffeine, and AGEs (Advanced Glycation Endproducts), are more likely to
aggravate these paradoxical processes by an increased tendency to mental automatisms and to
spawning. The level of excitement of the various drives exceeding the genetically wired norms, the
repercussions of clashes and conflicts with the entourage, as well as internal conflicts, will mark the
psyche all the more deeply, like the indelible traces that can leave hallucinatory experiences under
the effect of certain psychotropic drugs.
The metapsychoanalytical model thus offers a triple explanation for the astonishment that Freud
showed in the face of the Oedipal problem: the frustration is experienced in an abnormally painful
manner under the effect of the paranoid structures induced by the failure of food alliesthesia
experiences and poor integration of the pleasure principle; food-borne excitement amplifies the
intensity of oedipal suffering; metapsychic frustration is added to libidinal frustration, with
probably more profound effects (the "repression of numinous energies" in Jung's language),
although less accessible to analysis, notably compromising the possibility of later experiencing
metasexuality.
Freud's perplexity is thus perfectly justified, which pleads for the extraordinary capacity for
intuition that was his. None of these elements was available in the state of knowledge of the early
20th century. We will even notice the precision of his language. When he is astonished at the
importance of "drives which physiologically manifest as being of a sexual nature" ... He does not
designate the sexual drives in themselves, but leaves the field of exploration open to potential
elements that could be hidden beyond their physiological manifestations. This is precisely the case
with their metapsychic finality.

Schizophrenia, psychic and neurological factors

The PIM → PIR drive induction model suggests a new etiological approach to schizophrenia. The
genetic and systemic factors already demonstrated do not account for all the characteristics of this
pathology or its incidence rate. It is therefore necessary to wonder about the role that the interaction
between metasexual function and reproductive sexuality could play, a track still unexplored.
The fragmentation is explained as a defense against the major conflict between the PIR drives, over-
invested by the drive energy of the repressed PIM, and the Excalibur drives coming to stigmatize
this abnormal situation. The internal conflict is aggravated by the impossibility of understanding its
causes, due to the lack of an explanatory model, and by the repression they suffer from those around
them. The feelings of guilt are also activated, especially after puberty, following phantasmal
formations or sexual realizations linked to the emergence of PIR drives.
The cleavage helps reduce internal tensions and maintain a minimum balance. The subject can thus
put in one box the phantasmal or concrete realization of the PIR drives, exacerbated by the drive
energy of the repressed PIM, in another the Excalibur drives, compulsive as they cannot achieve
their goal in the ambient moral context. , in yet another the discomfort felt when faced with the
spectacle of a family or a society embodying the over-invested PIR, or even parental prohibitions
and other social facts contrary to his deepest aspirations.
Under ideal conditions, Excalibur drives emerge in consciousness in such a way as to draw the
subject's (or third party's) attention to the error of PIM → PIR drive confusion and restore natural
functioning. In a cultural context which leaves no room for the understanding of these processes,
they cannot achieve their goal and tend towards compulsion. Their excessive destructiveness then
induces painful internal or external prohibitions, which the cleavage makes it possible to neutralize.
When the internal conflict exceeds the norms of the bearable or is maintained beyond a certain
duration, the defenses take precedence over the principle of reality, the fragmentation can exceed
the possibilities of control of the ego and generate psychosis.
This development takes off in particular from the moment when the short-circuit between PIM and
PIR occurs, therefore after puberty, and may remain latent for a few years before manifesting itself.
It can be associated with various defenses tending to avoid, minimize or shorten it, such as
intellectual over-investment, rejection of social norms (stained clothes, bizarre behavior,
exhibitionism, etc.), or depression (expression suffering due to energy deficiency).
We can thus better understand why schizophrenia most often appears after puberty, when PIR
impulses take on their full extent and the adolescent or young adult sees his sexual impulses and his
Excalibur impulses colliding with the social model which has become more significant by force.
learning. It can be aggravated by a maternal double talk, foreshadowing the cleavage, or by other
intra-family divisions. The underlying process, however, remains the defense against internal
conflicts linked to transpulsive neurosis, and the activation of the Excalibur complex under the
effect of primary or secondary guilt.
However, the influence of neurophysiological factors should not be overlooked. The process of
fragmentation is amplified under the effect of the tendency to mental automatisms and to spawning,
induced by the stimulating factors present in the current diet, in particular the gluten of cereals and
the exorphins of dairy products. This amplification causes them to exceed the limits of conscious
control, so that the symptoms eventually manifest and settle permanently in the form of psychosis.
The significance of “paradoxical maternal injunctions” is better explained, knowing that they are
induced by the ambivalence between the PIM drives, pushing the mother to seek an eroticized
relationship with the child (kiss "I," ...) and the prohibitions present in his own Superego (rejection,
stiffening). The internal maternal conflict, prefiguring the internal situation of the child, can more
easily contaminate the young psyche and induce by mimicry a division between his PIM impulses
and his own Superego.
In other words, internal tensions, increasing due to the intensification of the PIR drives and the
antagonistic Excalibur drives, feed into mental automatisms, the organization of which can be
influenced by the organization of the maternal psyche. Tensions between the different points of
release can eventually exceed the capacity for self-control and give rise to cleavages leading in
some cases to psychosis. An aggravating factor can be added through premature weaning or the
absence of breastfeeding, more precisely of erotic contact with the energy source breast, with the
additional dependence which can result from it.
Such modeling opens the way to new psychotherapeutic treatments for schizophrenia, applicable
when the first symptoms appear or, better, as a preventive measure. This would, for example, be
explaining to young adolescents that the reproductive impulses emerging at puberty take on an
excessive magnitude because their infantile impulses have been repressed, and that it is a mistake to
expect from genitality what they should have found in a polymorphic eroticism and not limited to
heterosexuality. A conscious self-control could set in in time, thanks to a better understanding of the
internal mechanisms, and avoid leakage into the fragmentation. Correcting food hygiene could help
maintain a socially satisfactory balance. Further hindsight from the omnipotence of the surrounding
sexual device could also reduce internal tensions between the Superego and the Id, and preserve the
integrity of the Ego.
The PIM - PIR model suggests that the incidence rate of schizophrenia increases with prohibitions
against precocious sexuality. The imposition of Judeo-Christian morality would explain the
similarity of incidence rates in populations accessible to researchers. We should also expect a higher
incidence with eating habits favoring the consumption of gluten over other stimulants, without
neglecting the influence of cannabis and other increasingly widespread drugs.
Thus, the updating of genetic predispositions would be favored by PIM-PIR drive confusion and by
favorable eating habits. The incidence rate of schizophrenia should have developed in particular
since sexual prohibitions settled under the aegis of the reductionist equation of the Enlightenment:
"sex = reproduction", and that eating habits have evolved towards it. hyper-consumption of cereal
and dairy products. This would explain its growth over the last centuries and its even lower value in
developing countries.

Gender identity and metasexual identity

The theme of the androgyne dates back to ancient times. Long eclipsed by Christianity, it resurfaced
in the Renaissance to establish itself in painting and literature in the 19th and 20th centuries. Such
resistance to wear and tear, especially in the face of Enlightenment rationalism, could testify to an
unconscious resonance more archetypal than a simple game of adding the sexes.
For some authors, androgyny is associated with the subtlety of eroticism, with a finesse tinged with
homosexuality specific to adolescence, as opposed to the naturalistic vulgarity of animal coitus, or
even with the orgiastic and diabolical woman who does not waits for the man only to behead him.
This range of symbols, although largely caricatured, could reflect the opposition between PIM and
PIR, or more precisely, between PIM and PIR denatured by drive induction following metasexual
repression.
Thus the PIM would be the site of a different sexual identity, which one could call "metasexual
identity" as opposed to a sexual identity of reproductive type associated with the PIR. The question
is to know how sexual identity is constructed, to what extent it depends on the respective roles of
the parents (for example what becomes of it with homosexual adoptive parents), what is the
influence of repression of PIM or of its non-repression, as could be the case in non-repressive
cultures (Trobriand Islands, New Guinea, Samoa,…), and what is the influence of the social context
on gender-related self-expression.
The debate concerning sexual monism (a point of view relating everything to the male or to the
phallus), against a background of fundamental psychic bisexuality, has become somewhat bogged
down when it comes up against the theoretical difficulty of reconciling sexuation and the principle
of single kind of libido. For Lacan, sexual identity is related to the “circulation of the phallus” and
“the attribution of the phallus” in a dialectic of being and having and castration: the child first
imagines to be the phallus that his mother lacks, then makes the father the one who "has" him as a
rival; the child then renounces being as well as having it, which is equivalent to castration. The
different avatars of this subjective elaboration will determine hetero or homosexuality, hysteria,
fetishism, transvestism, even transsexualism.
The Lacanian model of explanation is simplified when we apply the equation: "phallus = signifier
of metasexual energy". The crucial problem for the child is actually located on two axes, related to
the anguish of frustration: which partner can give to the "I," the energy I need (the attribution of the
phallus), and how should this energy circulate inside the triangular parent-child constellation (the
circulation of the phallus)? Castration is equivalent to a renunciation the child must make, realizing
this energy is inaccessible to him.
Any attempt to theorize this very delicate question comes up against the taboo of incest and the
system of prohibitions and representations that surrounds infantile sexuality. The solution we
propose consists in reconstructing what psychosexual structuring would be in the primitive
conditions, preceding the eruption of repressive morality. The question is not to decide for or
against a return to an "original" state, but to create a field of reasoning allowing with the necessary
mind space to theoretically represent the mental conditions to which human genetics had every
reason to be adapted at the origin.
It is obvious that the current environmental conditions, although they seem unavoidable to us, are
very different from what they were a few millennia or a few centuries ago.
The nuclear family is a recent phenomenon, as is the repression of masturbation and the
demonization of erotic pleasure under the influence of Judeo-Christian morality. Human genetics go
back to time immemorial and there is nothing to confirm that the innate programming of drive
structures has adapted favorably to the repressive context. Primitive psychosexual mechanisms
would somehow try to restore their natural functioning, through frustration and Excalibur drives
denouncing the inadequacies inherent in current conditions.
Note that this reconstruction is not completely abstract. Malinowski reported that Trobrianders had
no sexual taboos, the only taboo against incest affecting sibling relationships. In addition, the
biological function of the father (the usefulness of the sperm) was unknown to them, and when he
asked the women to explain why, in these conditions, they needed a husband, they replied: "But
who would sleep with my children? ". Margaret Mead reports that among the Polynesians, the
baby's sex was innocently fondled by parents and other adults. Closer to home, the famous
Chronique d'Héroard, doctor of the court, teaches us that the sex of the future Louis XIII was from
the first years of his life the object of the care of adults ("the Marquise de Verneuil gave him the
hand under the coat ”). This custom is confirmed by Rabelais with regard to nurses. We cannot
therefore dismiss the idea that the current normative paradigm is just one of many ways to solve the
problem of infantile sexuality.
In general, the psychic and physiological organization of the species includes both the needs and
urges of the child and likely the adult urges to respond to them. The language example is
particularly instructive: adults instinctively respond to baby's babble by modifying their own speech
to promotes learning. We find this "baby talk" in all cultures, and many species as well (like bats),
in accordance with Vygotsky's notion of "proximal zone", the adult being situated at a level just
above that of the child in order to make learning possible and stimulating.
The question then is to know what psychosexual development would be achieved if the innate
drives did not come up against any unnatural prohibition?
A primary factor seems to be the discriminatory role of innate fantasies. Freud defined in 1915 the
notion of original fantasy: the unconscious and innate representation, present from an early age, of a
destructive coitus between the parents, the father injuring the mother to the point of spilling blood,
later confused with menstrual blood.
Can a similarly structured array be genetically programmed? We now know that the baby is able,
before any learning, to distinguish a circle from a square, a facial expression from another, so it
seems that the sense of form is partly innate. The brain of a fish, although tiny, is able to recognize
the shape and the color of spots carried by members of his own species, nothing excludes that the
human brain, by far larger and rich in cortex, is not able to distinguish or to prefigure relatively
complex images and situations.
In the Freudian line, the original fantasy plays a role in castration and in the "process" of sexual
identity, creating in the child an aversion to parental coitus, in particular an aggressiveness against
the father felt as a rival and as mistreating the child. mother.
The metasexual postulate suggests a different interpretation: the original fantasy would belong to
the Excalibur complex, responsible for denouncing the errors made in relation to the PIM. However,
coitus as it is practiced when PIM is unsuccessful is a form of drift: its intrinsic goal is fertilization,
while the goal of partners is most often pleasure by avoiding fertilization. The original fantasy
would therefore have the function of sensitizing the child to the unnatural character of this model of
sexuality.
Any homeostatic regulation requiring bipolar control (on the mode of yes and no), we can expect
that a symmetrical fantasy is responsible for the recognition of an authentic metasexual relationship:
this fantasy would be none other than that of the sacred phallus, as we have seen previously. Thus,
the child would have two opposing fantasies likely to indicate to him either the failure or the
success of the metasexual function in his entourage or in his own experience, and to orient his own
impulses in the direction of an adequate source of metasexual energy. This dipole would be, as an
unconscious instance of discrimination, at the origin of the Excalibur drives, activating or
suspending them depending on the situation.
This would provide an answer structural to the question of discernment: the child is certainly devoid
of intellectual discernment, but would be able to intuitively feel what is right or wrong in the sexual
relations and attitudes with which he is confronted. The phallic fantasy would be the trigger of the
oceanic feeling, which goes hand in hand with the PIM, while the original fantasy of Freud would
inhibit this feeling to make room for aggressive impulses denouncing a drift towards the PIR.
In a culture like ours, leaving little room for PIM and infantile magic, the original fantasy of
destructive coitus is susceptible to almost permanent activation. We understand that there is then
very generally a crystallization of the natural dipole on the only negative pole: this is equivalent to
the castration complex, and is projected according to the circumstances either on one of the parents
or on the other, determining repression either of homosexual drives or of heterosexual drives. The
father being generally fantasized as an active pole of mistreatment of the mother, and moreover the
main symbol of metasexual failure, we understand that the male homosexual structure is rarer than
its heterosexual symmetry: the original fantasy is projected onto the father, whose superego image
is synonymous with forbidden and destruction. The mother took care of the child, in principle
breastfed him, fixing components of tenderness and transcendent fusion (oceanic feeling) on the
female form.
The bisexual structure should be even rarer, knowing that the original fantasy needs a target, either
the father or the mother, who will produce the repression of at least one of the sexual polarities.
PIM + PIR modeling therefore provides an explanation for the prevalence of heterosexuality, and
the rarity of bisexuality. It can also explain the fantasy of the "engulfing vagina" observed in
homosexuals: this would be the result of the projection, by drive induction, of the original fantasy
crystallized negatively in the early period on heterosexual penetration occurring in adolescence with
the PIR.
It is now a question of examining how the sexual identity trial would theoretically take place in a
non-repressive context. The reasoning stumbles on a first difficulty: can there exist a non-repressive
society which is at the same time structured on the mode of the nuclear family? Since the basic
relational structure of PIM is the triangular constellation, romantic relationships cannot be locked
into the binary of a couple relationship, so that openings in love spontaneously tend to expand the
family in the sense of extended family, where we found not only parents and children, but several
generations, grandparents, cousins, friends, servants.
Such an extended context would grant much less significant to parental images than in Freud’s
bourgeois family context. Further in the past, the social structure seems to have been universally
tribal: this overlaps with the fact that the triangular constellation, active when the PIM is not
repressed, automatically induces the passage from two individuals to three, then from three to more
(without all relationships necessarily being sexualized), the process leading to the tribal model. In
such a context, the child would have a much wider palette of individualities and polarities to
observe, and less reason to crystallize the original fantasy on its negative pole.
In Lacanian terms, the circulation of the phallus would be much more flexible, and the early
impulses would simply go where the source of energy would be most favorable. In other words, the
castration complex would remain a simple homeostatic regulation, removing the child from harmful
relationships. This complex appears, to only be the residue of the nuclear family structure, itself
induced by repression of the PIM: the libido associated with the fantasy of the triangular
constellation, over-investing the binary model, generates a fantasy of the eternal couple, which we
know from experience to be illusory.
Be that as it may, the natural functioning of the PIM in the entourage seems likely to lead the child
to retain the natural flexibility of switching between the original fantasy and the phallic fantasy, so
that castration would have no absolute character.: the negative pole would crystallize only under the
effect of regularly destructive or low energy situations. The child would thus learn through his
fantasies and impressions, without engaging in concrete relationships, not to let his drive fixate on
or drift toward inappropriate partners, or inappropriate types of sexual behavior.
The "metasexual identity" resulting from this mode of structuring would hardly have a reason to
favor one sex over the other, which brings us back to the fantasy of the androgyne. In other words,
the natural psychosexual structuring would remain bisexuality, coupled with an unconscious faculty
of discernment automatically guaranteeing the choice of partners capable of experiencing PIM in
accordance with its innate programming. Sexual monism would remain in place for the reproductive
function, but would coexist with bisexuality, which is reserved for the metasexual function.
Such coexistence is not necessarily simple, it raises in particular the questions of the respective
roles of heterosexual and homosexual drives in the triangular constellation, the stability of the
couple, educational harmonization, the sharing of tasks, etc. These elements integrated from an
early age would therefore be part of the metasexual identity, much richer, through its multipolar
components, than the classic sexual identity. This could be considered as the paradoxical residue of
the process of sexuation confronted with the repression of PIM. Let us note that an unconscious
regulation of this order should to a large extent avoid the runaway in love affairs sources of ruptures
and suffering, unfortunately frequent in the current situation.
From a topical point of view, the process of metasexual identity would be equivalent to a double
structuring leading on the one hand to the ability to discriminate behavioral and situational data
either favorable or unfavorable to the functioning of the PIM, unconsciously recognized thanks to
the phantasmal dipole of the sacred phallus / destructive coitus and inscribed in the Superego; on
the other hand to the structuring of the Surça, through the development of metapsychic potentialities
ranging from intuition to extrasensory faculties, likely to indicate the danger or the adequacy of a
relation beyond appearances, for example to the help of visions allowing to recognize its potential
future before any concrete commitment. The problems of seduction (the Latin prefix “se-” marks
separation, deviation, even corruption) and discernment would thus be structurally resolved.
Finally, it should be noted that this double structuring is always more or less present, even in a
context of failure of the PIM. Fantasies play a ignificant role, so that the child can, from the internal
elements at his disposal, construct a more or less evanescent metasexual identity, appearing for
example in the faculty of feeling or not the presence of magic when he falls in love, to recognize
relationships whose subtle nature he unconsciously perceives even if they are contrary to the
dominant model, or to react negatively from the get-go in the face of the calculated intentions of a
seductive third party.
Thus, the discernment to differentiate a useful relationship from a destructive relationship at the
metapsychic level is an integral part of metasexual identity. On this subtle discernment can be
grafted a discernment of the PIR type, consisting in knowing how to recognize which partner would
apt to bring children into the world, which behavior can be socially accepted, which material
conditions are favorable to create a family, etc.
Adolescence, virility, femininity, misogyny

When we consider the individual's journey, from childhood to adolescence and then to adulthood,
one is struck by the contrast between the different emotional activations. The young child
automatically triggers an aesthetic perception evoking tenderness, fragility, beauty, life, wonder,
hope. As they enter adolescence, these components undergo significant changes, which are
generally attributed to nascent virility or femininity, a quest for autonomy, an existential malaise of
a societal nature.
The metasexual premise and cross drive analysis suggest another explanation. The adolescent form
would be the symbol, through the seductive behavior and the eruption of secondary sexual
characteristics, not only of the PIR in gestation, but mainly of the irreversible short-circuiting
between PIM and PIR. We recognize in adolescents in a fairly general way the characteristics that
we deduced from drive induction: an over-investment of PIR features, to which are added various
aggressive components due to Excalibur drives intervening to denounce the unnatural structuring of
which the individual is a victim.
Adolescence, as experienced nowadays in more or less developed countries, is indeed characterized
mainly :
1. through generational conflict, projection of Excalibur drives onto parents, felt
(unconsciously) as responsible for the PIM failure.
2. by feelings of revolt against society, effectively responsible for the metasexual failure
(school rejection, hatred of officials and representatives, disinterest for politics, etc)
3. by feelings of anguish, in the light of the gravity of the existential failure represented by the
inability to access the metapsychic.
4. by feelings of guilt (reversal of Excalibur drives against the subject himself for lack of being
able to identify the real causes of the failure of the PIM).
5. by an escape into romanticism (substitute for the transcendent dimension of love).
6. by abreation in violence (school rejection, burnt cars, attacks against representatives of
institutions), denouncing the unconscious dissatisfaction at the expense of scapegoats.
7. by depression generated by energy deficiency, a direct consequence of metapsychic failure.
8. by a sudden, often obsessive interest in the other sex and in genitality (which can go as far as
gang rape), which reflects the irruption of the over-invested PIR by drive induction and can
constitute abreaction.
9. by a tendency to despise people of the opposite sex ("your chick, your girl, your guy"), direct
expression of the Excalibur drives emitted by the unconscious to denounce an attraction or a
dependence contrary to natural integration PIM + PIR.
10. by the loss of the angelic emanation of the child and by lanky gaits, the adolescent form
having been fixed in our cultural aesthetic references as a symbol of metapsychic failure (short-
circuit between PIM and PIR) .
Seen from our postulate, the great articulation between prepuberty and puberty would not only be
hormonal or societal in nature, but intrinsically linked to the unconscious existential catastrophe
represented by the definitive fixation of the failure of the PIM, therefore mired in the reproductive-
type impulses. Puberty being a sensitive period, the permeation of internal conflict indeed promises
to be profound and irreversible.
An opposing image of the adolescent unscathed from the PIM / PIR conflict is provided precisely
by the myth of the androgyne. The fantasy of a being not devoted to the sexual polarity
characteristic of PIR, has crossed the ages, no doubt because it represents in its own way a lost
ideal, the stake of which is the essential access to the metapsychic dimension and to the spiritual
meaning of existence. The androgyne is indeed experienced as mysterious, sensitive, even
supernatural. The myth of Tiresias associated it with the divinatory power, which is indeed
characteristic of the PIM.
A similar analysis is possible for the "angelic" image of the prepubescent child. The classic
explanations invoke the following elements:
 • As in any animal species, the image of the young plays a role of triggering pattern of protection
and care provided to the child.
• There could be confusion with femininity, in fact a double projection: that of the childish form
on the woman, and that of the woman on the childish form, activating reflexes of tenderness and
protective emotion in both cases.
Our postulate suggests another explanation: the child is still pure PIM, he represents somewhere a
hope for the rehabilitation of the lost metasexual function, so that the unconscious gives his image a
"celestial" character in the Platonic sense (as opposed to to the “vulgar” Eros). We find this
projection in Christianity: it is in the form of a small child, whose adolescence is moreover
obscured and who will remain preserved from the tasks of reproduction, that the Savior is
embodied.
The same tendencies are found in primitive societies in the form of the concept of child-king. The
child was considered to be inhabited by a soul equal to the adult, although not yet having the same
capacities for reasoning, expression, self-defense, and on the other hand more pure and sensitive.
This also explains why young children could be named pharaohs or monarchs, considered capable
of intuitions as sure as those of adults, who were given more organizational tasks.
The same ambivalence is found in the images we have of virility and femininity. The question arises
as to what would be a natural virility, or a natural femininity, based on the absence of repression of
PIM. One way to figure this out is given to us by transpulse analysis: all of the elements present in
columns four and five should be absent or at least not dominant in these two personality types.
We are thus led to consider metasexual virility as opposed to normative virility, and the same for
femininity. Plato believed that the eromenes who had benefited from a Uranian-type relationship
developed a superior virility, that they alone were able to lead the states, a view that contrasts
sharply with the stereotype that is dominant today. He agrees, however, with what we can deduce
from the cross drive analysis.

Birth trauma, latency, orgasm

The birth trauma invoked by Rank and taken up by Françoise Dolto under the term umbilical
castration, can be reinterpreted from the metasexual postulate: it results from an a posteriori
elaboration of the frustration due to the lack of metapsychic energy occurring after the separation.
from the maternal body, as a result of premature weaning, the use of the cradle, but also the energy
deficiency from which the mother suffers. Even if the baby is breastfed, it may be in a state of
energy vacuum due to the resumption of PIR type sexuality after coming out of diapers, or simply
the absence of a source of metasexual energy. , hence a failure of the "dual relationship" already in
the first months.
The “good object” and “bad object” dichotomy noted by Mélanie Klein, in particular the “good
breast / bad breast” ambivalence could reflect the discrepancy between physical reality and the
energy vacuum (absence of oceanic feeling, i.e. metasexual energy). We can already find this
problem in the baby's permanent dissatisfaction after a feed, who continues to suck and whimper as
if he is looking for something that he cannot find.
This point of view presupposes that the baby is already capable of metapsychic perception. There is
nothing to exclude it, and the observations of very young children argue in this direction. The lack
of capacity for intellectual analysis or verbalization does not preclude a form of perception which
precisely takes place outside of language and all mental activity. Indeed, analytical thoughts only
disturb metapsychic functions.
In addition, we can observe that the oceanic feeling, or the feeling of amorous magic, is
communicative, without requiring any recourse to verbal communication. A "sensitive" subject in
the sense of parapsychology perceives the oceanic state of the person who, for example, holds his
hand, extrasensory visions which may occur to confirm his feelings. The hypothesis that the baby is
still sensitive enough to feel the oceanic state of his mother or on the contrary his energy deficiency
does not seem extravagant.
We can thus understand that the traumatic contents resulting from these early situations of lack
(even beyond the dual period) can be reorganized afterwards around birth as a signifier symbolizing
the energy cut with the mother (the latter being the first signifier of metasexual energy). The
frequent difficulty of childbirth and the physical or psychological trauma incurred by the newborn
will add to the energy factor (for example, separating him from the mother to bathe him, put him to
bed in a cradle and give him a bottle or a rubber pacifier. ). The fears generated by the difficult to
understand behavior of babies in adults also explain the somewhat rapid establishment of the theory
of birth trauma.
The point of view we propose has the advantage of avoiding the unlikely assumption that birth can
be traumatic in itself, when it is a process as old as the first mammals and should follow the same
rules of harmony as all vital functions. It would indeed be detrimental for a species if the psyche of
young people were not adapted to an unavoidable stage of existence. The development of genetics
therefore has every reason to have been carried out in the sense of tolerance to parturition processes
or a capacity for resilience exlcluding traumatic sequelae, except in exceptional situations.
The same reasoning is valid for the traumas supposed to occur during the oral, anal and phallic
stages: it would be paradoxical for the psyche to be organized in such a way as to suffer from
traumatic sequelae when these stages are covered under natural conditions, that is to say say free
from prohibitions or inhibitions added by accidents in culture. On the contrary, evolutionary
common sense suggests that the regressive and traumatic aspects associated with these stages are
rather the effect of contextual factors too far removed from the primitive conditions to which human
genetics are still adapted. In this regard, it is necessary to take into account not only the frustrations
of the drive type, but also and perhaps mainly the energy frustration, which may be present even
while the drives are being realized.
This brings us back to a subject that Freud seems to have hesitated to decide: does the oedipal
trauma result from early seduction, or from the repression of early infantile impulses? Again in his
latest work (Abrégé de psychanalyse), the teacher leaves room for uncertainty between these two
aspects. With regard to the postulate of a metapsychic energy, it is conceivable that frustration exists
in both cases, since in the existing social context, the metapsychic energy to which the child aspires
is in any case lacking, as well in the absence of any relation only during a relation of type PIR.
The frustration may even be more pervasive in the longer term, when actuating a partial drive that
does not dispense metapsychic energy, much like a false promise would be. This is also true in
adulthood: better not having sex than a relationship that leaves a feeling of emptiness or disgust. All
of these facts would be different in a context where the PIM would be operational, and where
metapsychic energy would be available, during the feeding as in the following stages.
The same questions arise about the latency period: this is supposed to follow the Oedipus period,
from the moment the child gives up his incestuous impulses. According to Freud, the polymorphic
drives characteristic of infantile sexuality first appear in favor of the oral, anal and phallic stages,
with an "immeasurable" intensity, then disappear with the oedipus until puberty and finally put
themselves at the service. genital impulses as preliminary pleasures.
We may be surprised that nature organizes drives at an age when they cannot or must not be
realized, to make them disappear at the risk of leaving behind a traumatic situation, then
reappearing at puberty with the conflicting contents. which they were responsible for during the
Oedipal trajectory. We also note, in permissive societies such as the Trobriandais, that children
continue their sexual activities continuously until adulthood.
The hypothesis of a genetically determined latency period is even more improbable if we postulate
that the function of infantile sexuality is the supply of an essential energy. On the other hand, it is
explained by the fact that the child recognizes the uselessness of his drives in an environment
unable to provide him with the energy he is looking for. The motions of modesty and disgust for
sexuality, according to Freud characteristic of latency, are perfectly explained from the Excalibur
impulses emitted by the unconscious in order to inactivate partial impulses systematically doomed
to failure as regards their energy goal. .
A crucial point in this reasoning is the function of the orgasm. Freud hardly looked into this point,
while Reich made it one of his hobby horses. It is regrettable, however, that the theory proposed by
the second reduces the phenomenon to a simplistic tension-relaxation mechanism, while individual
experience gives the feeling of a very great complexity, if not of a certain orgastic mystery. It may
be noted in passing that the etymology of the word "ỏργη" refers to the festivals that the Greeks
celebrated in honor of Dionysus, in connection with a sacred dimension. The ferment of ardor that
the term orgasm indicated when it burst into the French language in the 17th century is no doubt
only a distant echo of its primitive meaning.
Either way, the possibility of fertilization outside of any female orgasm suggests that the orgasmic
process itself belongs to the metasexual function. This hypothesis is confirmed by the state of trance
which accompanies it, knowing that the trance is characteristic of the metapsychic phenomena. The
popular term “little death” also suggests a transcendent dimension. This would explain why Freud
was disinterested in it, from the fact that he rejected all metapsychical reality; while Reich, sensitive
to the existence of a transcendent energy (orgone), tried to decipher its function. He distinguishes in
the male orgasm, an authentic "orgastic power", from a simple "ejaculatory power" to use his terms:
this dichotomy covers well the presence or the absence of metasexual energy during the climax.
The metasexual postulate would lead us to think that the orgasmic process has the function of a sort
of transmutation or sublimation of metasexual energy (sublimation in the physicist's sense), raising
this energy to a higher level: we indeed observe after a metasexual relationship a displacement of
the sensitivity of the lower abdomen towards a feeling of fullness at the level of the solar plexus,
place presumed of the metapsychic energy. It is also in these circumstances that one can see the
emergence of extrasensory faculties. These phenomena do not occur when the relationship ends
before orgasm, or when it meets the criteria for PIR.
In this regard, Freud points out that there is a primacy of the phallus, and no genital primacy (the
latter would imply in women a vaginal primacy, apparently non-existent). This asymmetry seems to
confirm that the metasexual function, although generally repressed under current circumstances,
occupies a far more important place in human psychosexual structures than the reproductive
function. One might expect to find the same relationship of importance between polymorphism and
coitus, if polymorphism were not destroyed by the repression of infantile sexuality.
The failure of the metasexual function explains why polymorphism, in current circumstances, is
considered as an annex, and genitality as central. In terms of drive economy, we can say that the
libidinal energy that should fuel polymorphic drives is diverted into the genital drive, resulting in an
overvaluation of vaginal penetration. Freud considers this situation as the advent of adult sexuality.
By virtue of the autonomous finality of polymorphic drives, the same deviation appears, on the
contrary, as a form of perversion, insofar as they are reduced to a pursuit of pleasure instead of the
original finality.
What can we learn from these considerations regarding the latency period? We must indeed reason
differently depending on whether orgasm has a function limited to fertilization, or an energetic role
in metasexual processes. The renunciation of all orgasmic expression is harmless in the first case,
while it can have major consequences on psychosexual and metapsychic development in the second.
A posthumous note from Freud (quoted above) tells us of his latest conclusions: "The ultimate
foundation of all intellectual inhibitions and inhibitions at work seems to be the inhibition of
infantile onanism". Such inhibitions can hardly be blamed on a lack of playful activities or
autoerotic pleasure. They are better explained if we admit that the sexual function and the orgasmic
process bring into play, regardless of age, energies of the metapsychic type, capable of fueling a
state of wonder favorable to intellectual discovery. From a neurophysiological point of view,
remember that Kinsey concludes, as part of his famous investigation (although today discredited),
that orgasm is easily accessible from early childhood.
We can get an idea of what a natural psychic structuring should be by examining the interactions of
psychosexual development with the stages of intellectual development defined by Piaget. The
Oedipal period covers or precedes the stage of preparation and organization of concrete operations,
which Piaget places between 2 and 11 years, as well as that of formal operations, from 11 to 16
years. The metapsychic development would thus precede or accompany the whole of the intellectual
and affective development, so that the analytical and operational functions would be developed in
constant agreement with the creative intuition, the oceanic feeling, even with the archetypal
messages provided by extrasensory faculties.
Einstein wrote in essence: “Nothing is more precious than the capacity for wonder and rapture; it is
this which is at the origin of all true art and science; woe to him who does not have it, it would be
better for him if he were dead ". He added elsewhere that no logical path leads from facts to theory,
that is, to understanding the facts. Beyond the provocative character that we know him, this great
scientist seems to have been aware of the fact that the source of creativity and genius is not to be
found in the capacity for analysis and intellectual theorization, but in a place much deeper than it is
permitted to relate to the metapsychic dimension. It is indeed in the collective unconscious that
Jung, for example, locates the source of inspiration and new ideas. What is true for discovery is also
true for the rediscovery that teaching and learning in school should represent.
Under the current conditions, the absence of metapsychic development forces the child to build his
intellectual faculties and his affective emotions in a mode of cleavage putting on one side what
remains of archetypal values and his first erotic emotions felt as magical, on the other, social and
cultural norms. His mind is organized around the anxieties, feelings of guilt and rivalry
characteristic of the repressed Oedipus, instead of being built around his faculties of wonder,
intuition and metapsychic sensitivity. This can only lead to a hegemony of Reason at the expense of
the spiritual, as Jung lamented, and to an overinvestment of Feeling (the mental taking charge of
emotion), which peaked in the Romantic period. It is undoubtedly not by chance that the
romanticism increases in power just after the establishment of the hunt for “solitary vice”.
These processes have presided over, by projecting metasexual aspirations onto substitute objects
and behaviors, the establishment of the primacy of material values and of competition,
characteristics of our modern civilization and far removed from an authentic conception of the
learning, discovery and love of neighbor. One only needs to look at today's children on their school
benches to be convinced.
As far as adults are concerned, the notion of “work” (whether the etymology is tripallium,
instrument of torture, or “trans” and “val” with the idea of overcoming resistance to go towards) is
imprinted an ambivalence which is also explained by the presence or absence of metapsychic
energy. This can be seen as the consequence of the failure of metasexual function and of poor
structuring dating back to childhood. Everyone can see that the effort is felt differently depending
on whether or not it is fed by a supply of metapsychic energy (sensation of magic): in the absence
of this energy, the feeling of euphoria that accompanies the creative activity gives way to a feeling
of oppression, depression or other unconscious resistance. The unconscious only fully accepts
activities in accordance with the surça motions, in harmony with the metapsychic dimension and
carried by the oceanic feeling.
Metasexual failure would thus explain the resistance to effort and intellectual inhibitions of students
as a result of Excalibur drives activated by the absence of metasexual energy. To these inhibitions
are added from adolescence more active Excalibur drives denouncing the crystallization of
psychosexual structures based on the PIM → PIR drive induction, compromising the subject's
future.
It is the lack of intuition and the capacity for wonder that condemns the future adult to an activity
that is not very creative, focused on the sole economic goal, quick to lead into boredom, disinterest
and depression. This could explain the classic picture of employees and unions, characteristic of the
social climate in the West, while Asians, closer to a culture of sexual freedom, seem (or seemed) to
have a completely different conception of work.

Narcissism and autoeroticism

Freud first introduces narcissism in connection with homosexuality: the "inverts" would have the
will to reproduce the love of their mother by loving themselves.
As early as 1914, he distinguished a primary narcissism, before any differentiation between the Id
and the Ego, autoeroticism still merging with the drives of the Ego; this period would be
characterized by the belief in the magic of the word and the omnipotence of thought as it is found
among the primitives. A theoretical difficulty remains, this primary narcissism presupposing a
coherent organization of partial drives (disordered like the chaotic id), which in principle takes
place only through the constitution of the ego.
Then with the distinction between object libido and ego libido, Freud defines a secondary
narcissism, characterized by a withdrawal of the libido previously attached to external objects,
fixing on the subject himself in a psychotic mode. In the normal subject, a balance is established
between object libido and ego libido, a point of view which prefigures the notion of the ego ideal,
which will itself end up merging more or less with the superego.
Mélanie Klein, considering that the object drives are primary, rejects primary narcissism. Lacan
attributes a primary narcissism to the constitution of the ego based on the capture by the child,
during the mirror stage, of his own image alongside the image of his mother; the period of auto-
eroticism would thus be relegated to the very first period, that of partial drives, of the fragmented
body and of original distress, the threat of which would remain the basis of aggression.
The theme of narcissism, although one of the great bastions of psychoanalysis, thus remains rather
vague in its theoretical lineaments. The postulate of the metapsychic finality of infantile sexuality
could bring some elements of reflection likely to better define a phenomenon undoubtedly as old as
the myth which gave it its name. Although the meaning the Ancients gave to the myth was not
necessarily consistent with what we have reconstructed today around the same concept.
A first question arises as to auto-eroticism. This notion comes on the one hand from the image we
have of infantile masturbation, on the other hand from the definition given by Freud for libido, drive
energy capable of being fixed either on an external object, or on the subject himself. -even. In fact,
these bases are both open to question: no satisfactory theory can explain the masturbatory drive, the
significance of which is nevertheless unavoidable if we objectively examine human sexual
behavior; the very principle of self-satisfaction must be rethought in terms of metasexual energy, the
economy of which is linked to otherwise complex phenomena and meets criteria very different from
those of the libidinal drive economy.
Consequently, it is necessary to wonder about the very principle of narcissism: the model of
explanation invoking the reversal of the libido on the subject himself could only be a hasty
interpretation of a process of metapsychic order, escaping the psychoanalytic explanatory paradigm.
Masturbation being characteristic of infantile sexuality, undoubtedly the main polymorphic drive, it
can only be theorized in terms of metasexual energy, switching from a presumed hedonic aim to a
metapsychic purpose. Hence a fundamentally different reasoning.
In terms of metasexual energy, the child finds himself after weaning in a situation of almost total
disconnection with his mother, that is to say with the source of energy which he could or should
have had until now. the. In a non-repressive environment, physical and even erotic contact would
remain much more frequent. In Martinique, adults had the habit, before the intervention of the
missionaries, to innocently take the sex of the small child in their mouth. Western society is
apparently the first to have eradicated these customs, which Rabelais recalled when describing the
habits of nurses in Gargantua, or which can be found in the Chronique d'Héroard. What we qualify
as sexual assault could, contrary to all our representations, play an essential role for the child, being
explained not in terms of pleasure, but as a contribution of an energy towards which his impulses.
In the absence of any energy supply, the child is left with only a few alternatives very well
described in the Kleinian conception: the depressive position, alternating with the paranoid-schizoid
position, the depression consisting in introjecting a good object (good image of mother) as a defense
against paranoid position, persecution anxiety following loss of mother seen as split (in the schizoid
mode) into a good object / bad object. We can compare this configuration to that of the fragmented
body and of the original distress, attributed by Lacan to the same early period, the starting point of
all subsequent aggressive tendencies.
In the model of explanation based on the metapsychic finality of precocious impulses, the reaction
to energy deficiency manifests itself by Excalibur impulses, effectively laying the foundations for
future aggression, and being expressed in the image of the “bad mother”, while the good object
remains the image of the mother capable of dispensing the expected energy. When these Excalibur
urges are repressed and made compulsive by educational measures or parental incomprehension, the
child has two possibilities: either an anaclitic position (renouncing too inaccessible energy); either
the cleavage between a reactive destructiveness he cannot assume as it is contrary to his libidinal
impulses and his expectation of energy, and an exacerbated hope of finding an ideal mother, capable
of giving him this energy through her contact and his caresses. This problem is in a way the
negative of what the ocean feeling would be if the energy flowed according to the child's needs.
He then has the path of autoeroticism, or more precisely of self-satisfaction: deprived of the energy
that contacts with third parties should bring him, the child falls back on the partial drive,
accompanied by substitute fantasies. . This, practiced, as Freud points out, under the eyes of the
mother, has a function of seduction, not to say a call for help. It is in fact a primary impulse to find a
partner, made compulsive by the effect of prolonged energy deficiency. The child's attempts are
immediately repressed in view of the educational principles in force, so that he falls back on solitary
complacency. This remains unable to provide authentic energy and in turn generates Excalibur
urges, in the form of primary feelings of guilt (on top of educational guilt) or depression. Partial
drives end up being abandoned, repressed, establishing the latency period.
Such a function of public masturbation has been observed among Trobriandais and Polynesians: far
from a perversion, this practice aims to meet the empathy of a potential partner capable of filling a
lack of love. Such behavior is probably part of the instinctual arsenal of the PIM. It is also found in
compulsive form, in exhibitionism or in pornography.
Seen from this angle, narcissism appears more like a withdrawal into oneself in a state of
renunciation to find the expected source of energy, characterized by a cleavage between reaction
formation against frustration and phantasmal reconstruction of a natural situation of oceanic feeling,
possibly coupled with self-satisfaction. Which leaves almost the same traces in the unconscious as a
libidinal investment in the self.
Note also that the myth of Narcissus is not essentially linked to a refusal of heterosexual love
offered by the nymph Echo: another version, less known doubtless because it features a homosexual
relationship, relates the refusal of the proposals. made to Narcissus by Ameinias, to whom he offers
a sword, and who ends up committing suicide. Narcissus is then chastised by Nemesis, the goddess
responsible for rewarding good deeds and punishing bad ones, and ends up either taking root like a
flower or committing suicide in turn. We could therefore think that the myth aimed to remind men
that the fact of refusing love is equivalent to a bad action (far from the Christian conception of
chastity), implements a destructive intellectualization (the sword) which is equivalent to spiritual
death. Which makes this version a crystal clear illustration of metapsychoanalysis.
The myth refers us to Lacan's reflections on the “mirror stage”. Note first that this theorization dates
from a time when the ability to recognize oneself in a mirror was considered specific to humans. It
is understandable that various theorists have sought to confer on it a founding role in the
constitution of the ego, also specifically human. Experiments carried out on animals disqualified
this position since then.
More recently, a magpie, to which the experimenter had surreptitiously stuck a colored pellet on the
chest, tried all kinds of maneuvers to get rid of it, until it rubbed against the ground for lack of
success with its beak and her claws, while regularly monitoring her image in the mirror: her efforts
began the moment she saw her reflection and ceased as soon as her plumage was returned to an
ordinary appearance. We would therefore have to admit that a bird's brain is already capable of
recognizing a specular image, and situate humans more modestly on the scale of cerebral evolution.
More recently, this ability has been observed in orangutans, gorillas, Asian elephants, dolphins,
killer whales, pigs, crow, parrots and even ants !
Lacan's thesis, presenting the specular recognition by the child as constitutive of the Ego, seems not
very credible for two other reasons: on the one hand, the discovery of a simple image is done in a
playful mode, involving little libidinal energy, and should remain a side process; on the other hand,
the need for a material mirror to ensure psychic structuring is unlikely, glass and tin being a recent
invention: genetics has certainly programmed the essential phase of psychic structuring without
providing for the recourse to such artifices - or so only our ancestors who lived close enough to a
calm body of water to access it from an early age could structure themselves properly.
We could at most consider that the specular image would be a fetish object on which the child can
project the phallic fantasy (signifying the expected energy) at the moment when he sees his image
next to that of his mother, placing himself thus in a regressive position for having already
previously introjected the maternal image as devoid of a source of energy. The parallel seems
fragile, however, because what sets the child's impulses in motion is not so much an instinctual
fetishistic excitement as a quest for magic in love and its natural physical expression. The vision of
one's own image essentially stimulates the intellectual functions, not the oceanic feeling, which
amounts to saying the mirror stage would not be narcissistic in a libidinal or metasexual sense, but
at most only constitute a stage in the learning of intellectual functions belonging to the “I,”. Though
Lacan uses a term which denotes more an self-referencing subject, “je”.

Triangular dynamics, polarities, ideal couple

The notion of a triangular constellation should be understood in the sense of an instinctual dynamic
managing the relationships between three people such that at least two pairs of them are linked by
feeling of love. It does not prejudge anything as to the duration of the relationship, and only
describes the relationships between the various libidinal investments, the possible exchanges of
energy and the Excalibur drives intervening in order to ensure their proper development.
In any situation of this type, other relationships are generally pre-existing, so that the third
protagonist is somehow grafted onto an already consolidated branch or, on the contrary, more or
less in bad shape. We will first consider the ideal case, in which the first relationship works well.
The new love attraction is established in principle with only one of the two protagonists already
engaged, and is commonly deciphered in terms of adultery.
The “injured third party”, to use Freud's term, is immediately placed in a critical situation, most
often felt in the form of suffering and jealousy. There are normally two solutions left: either that the
new intruder withdraws in order to let the old relationship continue without damage; either that the
injured third party remains on the floor and the new relation replaces the previous one.
In both cases there is suffering: in the first in the renunciation of a nascent love, in the second with a
solid relationship breaking up. This scheme seems canonical, and the equation does not seem to
have any other solution. Yet math enthusiasts might quote the adage: "my friends' friends are my
friends", and attempt to apply it here in the singular form: "my lover's lover is my lover".
The formula hides an assumption that at first seems self-evident and could be stated: "I should be
happy that the person I love receives love", even if a third party takes care of giving it to him. Why
is the logic of love, in everyday reality, so far removed from algebra ?
The PIM + PIR model could provide a solution to the puzzle. On the reproductive level, rivalry is
the order of the day: the best male must transmit his genetic information, it is useful for the species
that he rules out the less successful competitor. The situation is not the same as regards energy
transmission: if the purpose of the metasexual function is to gain energy, it is useful for the loved
one to receive new energy-information from an external source, the injured third party will itself
benefit from the renewal made possible for the old relationship.
Freud addressed this question in Chapter IV of Sexual Life, under the title "A particular type of
object choice in man". He writes for example "In the marked cases, the lover shows no desire to
possess the woman for himself alone and seems to be quite at his ease in the triangular relationship"
... "the patient had certainly been very jealous of the husband in his first romantic relationships; he
had forced the lady to cease all marital relations, but in the many relations he had thereafter, he
behaved like the others and no longer considered the husband as an embarrassment ".
These texts did not have much resonance, probably because they evoke situations generally doomed
to end in pain. Or again because the explanatory paradigm of psychoanalysis does not allow us to
understand its meaning. It is possible, however, that Freud put his finger here on a more
fundamental phenomenon than it seems,
Reich notes in The Sexual Revolution that a fleeting exterior relationship could invigorate an older
relationship threatened by habit and boredom.
This could be more than a mental or sentimental, even libidinal, renewal, but a process involving
metapsychic energy. This hypothesis seems to be confirmed by observations made in situations of
this type, marked by the outbreak of extrasensory faculties that a specific energy input can explain.
It even seems that the triangular constellation, by the importance of all kinds of energies it involves,
is the key situation in metapsychic evolution: in the context of our observations, no case of the
emergence of extrasensory faculties has been observed outside of a triangular dynamic, as more
than seventy cases have arisen in the triangular context. These observations should be continued,
although posing delicate problems on the ethical level, in order to consolidate our hypotheses, but
the results already acquired are sufficiently convergent to allow a first theorization.
The major stumbling block to any triangular relationship is of course the issue of jealousy.
However, this does not seem to be structurally part of the PIM. The interpretation that one makes, in
the Oedipal context, of the boy's jealousy towards the father is in the last analysis not jealousy
proper, but a suffering of being excluded from his relationship with the mother. It can be seen in
adulthood under the following conditions:
Let A and B be two partners in a loving relationship; let us assume that a third party C falls in love
with B and vice versa B with C. At this moment, B has two possibilities: either to realize his love
for C while "cheating" A; or first inform A of his feelings for C, and wait for A's "green light"
before any reconciliation.
The first formula regularly leads to a sterile situation in terms of energy, lying and guilt being
incompatible with PIM even an explosion of Excalibur drives in the event of discovery, jealousy
often leading to rupture; whereas the second formula allows A not only to endure the outward
relationship much better, but, when the situation is favorable, to feel love for both B and C.
Observation shows that the love between A and B may be intensified, as if receiving some kind of
nourishment (energy) from the new relationship. The partners learn, from experience to experience,
a particularly rewarding psychic position. As we mentioned above, "the love of love" is indeed
characterized by a particularly high level of bliss. To the delights of Eros is added a jubilation of
having triumphed over the ego and its possessiveness. However, it is always in situations of this
type that make way for the greatest advances on the metapsychic level are manifested.
These facts suggest that the position of "love squared" belongs by nature to PIM and should be
constant as long as the relationship remains in line with natural values. Conversely, jealousy could
only be linked to PIR. If we observe the higher animals, we indeed observe rivalries, sexual
contests, the elimination of weaker males, or sometimes inferior females in the group hierarchy
(alpha couple). This is a motion we find in humans, but the jealousy we feel in situations of loss of
the object of love, characterized by very significant suffering, cannot be not reduced to such a banal
element. We have to wonder what change of perspective can the PIM + PIR model give rise to.
Observation and introspection lead us to distinguish in jealousy as we know it in our culture,
characterized by the failure of PIM, five independent components:
1. The manifestation of animal-type rivalry, characteristic of PIR, but over-invested by drive
induction PIM → PIR, the Excalibur drives belonging to PIM channeling themselves into rivalry-
type drives between competitors (manifested by compulsive intolerance to any other person running
for the same partner);
2.a possessive component, tending to the appropriation of the sexual object, also present in some
animals, but over-invested by PIM → PIR induction (the subject seeks in the illusion of possessing
the other the magical feeling which in fact belongs to the love of love characteristic of PIM);
3.An anxiety about the loss of the love object, a trace of the failure of the fusional relationship
with the mother, which disappears when the PIM is functioning satisfactorily (the triangular
constellation rebuilds confidence in the idea that the love as energy does not depend on one partner
and that openness to a third party can represent additional happiness);
4. the vestige of Excalibur drives repressed in childhood, or oedipal contents, reactivated by the
triangular situation reminiscent of the early period.
5. a bundle of Excalibur impulses denouncing behaviors that does not comply with the PIM,
activated in particular when the new relationship is on the PIR level (recognizable by the primacy of
genitality, rivalry, possession, depression, etc).
Jealousy thus defined appears not as a trait specific to human sexuality, but as a secondary
production of the neurotic and paranoid type, linked to the failure of the PIM and the over-
investment of the homologous drives of the PIR. In this, it is closely related to Thanatos and can be
considered in the same way as a cultural mirage.
Another crucial point is to determine the respective roles (competition, equivalence or
complementarity) of homosexuality and heterosexuality within the triangular dynamic. A
constellation bringing together three people indeed includes at least one homosexual relationship.
However, observation reveals a clear asymmetry between the two types of relationship. On the one
hand, the heterosexual relationship tends to "slide" more easily on the reproductive level (since
coitus has the primacy), with the consequence of the loss of oceanic feeling, possessiveness, rivalry
and, by drive induction of Excalibur impulses when the PIM gets stuck, jealousy, depression,
aggression, etc. On the other hand, when things are going well, the same-sex relationship seems to
work as a source of energy, and the heterosexual relationship as a receptor.
We can indeed see regularly that the triangular constellations in which the homosexual relationship
is not realized tend to burst. The two heterosexual relationships activate feelings of uncontrollable
rivalry between the two subjects of the same sex, in parallel with a progressive decrease in the
energy level, recognizable by the evanescence of the oceanic feeling and the absence of
metapsychic development.
On the other hand, still in the triangular and metasexual framework, the homosexual relationship
seems to bring an energy capable of fueling heterosexual relationships, as the following facts show:
• on the metapsychic level: the progression of creativity, extrasensory faculties, and the
significance of visions;
• on the reproductive level: by giving an oceanic component to conception, gestation and
childbirth, that is to say by fueling reproductive-type motions and by extrasensory making it
possible to better perceive the unborn child’s destiny;
• on a material level, by making lighter the daily tasks related to the PIR and avoid disenchanted
by them, the education of children, material obligations and chores.
Note, however, that a homosexual relationship can also "slip" on the PIR plan. Drive induction can
in fact overactivate the genital drives of the PIR (heterosexual), which then deviate into homosexual
activity, in particular sodomite.
We recognize this type of homosexuality by the presence of characters specific to the heterosexual
couple, one of the partners imitating the female sex, in the gestures, the attitude, the prosody, the
hairstyle, the painted nails, the perfumes, the nesting, jealousy, etc. No metapsychic development is
observable in this type of relationship, far removed from the Uranian Eros depicted by Plato.
In this case, the primary guilt due to the failure of the PIM, to which is added the cultural guilt of
not being like the others, pushes the partners to secure themselves in a borrowed image of the
normative couple. The caricature undermines the image of Épinal of the ideal couple which serves
as a justification for heterosexual PIRs against their primary guilt. This reactivates both the major
anxieties linked to the failure of the PIM and Excalibur impulses against the traits of the PIR which
mimic their own failure. We thus better understand the compulsive nature of classic homophobic
behavior, which can go as far as murder.
In the same vein, it is necessary to distinguish between a fidelity founded on "absolute confidence",
on transparency, the gift of oneself and the love of the love characteristic of the PIM, with potential
or real openness. of the couple ; the other on the fantasy of the eternal couple (drive induction of the
need for oceanic feeling in the image of the PIR couple), degenerating into possession, jealousy,
rejection of a third party, compulsion to adultery and prohibitions. This very classic picture of the
"ideal couple" when we want to translate it into practice, can be explained by the simple fact that
locking the PIM into a closed binary relationship is contrary to nature.
The stereotypical fantasies of "eternal love", of "fidelity pledge of happiness", of "you will be one
flesh" appear as productions of instinctual induction, resulting from the homology between the
triangular dynamic, pledge of transcendence, and the binary image of the heterosexual couple
inherent in PIR.
The unconscious expectation of accomplishment and bliss is projected for lack of anything better on
the couple relationship, but the relationship remains unable to satisfy it, which brings these
aspirations to a compulsive level sweeping away the sense of reality.
It is indeed surprising that the systematic failure of most closed couples and the explosion of
divorces have not yet opened our eyes on the aberration of marital love as a lasting source of
happiness, neither to the common sense nor marriage counselors.

Anal stage and prevalence of heterosexuality

Homosexuality was commonly widespread from Antiquity in many cultures, more or less discreet
depending on the case. Long banned by Judeo-Christian morality, it is no longer considered in the
West as pathological or even as a paraphilia, but as a form of sexuality in its own right, although in
the minority. It occupies an important place in the sexual behavior of the primates closest to man,
the bonobos.
It is therefore necessary to wonder what would be its “market share” in a society constructed
according to methods close to human genetic data. In other words: what would be the relative
frequency of individuals carrying homosexual psychic structures if education were free from the
various prohibitions contrary to the natural potentialities inscribed in our genetics and did not
impose the heterosexual model as being the norm.
A related question is to ask why this form of sexuality underwent its banishment. The phenomenon
certainly has a deeper cause than the simple necessity of survival of the species. This biological
factor does not explain the visceral violence that runs through homophobia. The metasexual premise
could pave the way for a more fundamental approach.
Sodomy seems to play an important role in the arsenal of homosexual impulses. It is more directly
targeted by the various homophobic currents than other forms of contact, so it deserves special
attention.
It is clear that it implements anal erogenicity. This varies greatly from one individual to another,
regardless of inhibitions related to education and morals. We must therefore ask ourselves what are
the factors likely to influence this erogenicity. If we are to believe psychoanalysis, they derive from
the anal stage, a period of establishment where this erogenous zone would have primacy.
The advent of an erogenous zone is dependent on the faith of neurological maturation and learning.
The emergence of anal eroticism occurs in principle after the oral stage and before the phallic stage,
ie from about six months and before two years (although overlaps between the different stages are
possible). We can therefore ask ourselves what type of learning concerning this erogenous zone
could ensure its development in accordance with the natural potential of human beings.
Defecation produces a certain pleasure, but this is far from what one can experience at the oral or
phallic level. On the other hand, the care provided by the mother, as perceived by the baby (who has
no notion of hygiene), has a more erotic character, especially during the anal stage where local
erogenicity is increased. The first experiences of grooming are by nature associated with a libidinal
object in the person of the mother or the caregiver, a link favorable to their eroticization. We can see
in adulthood that certain caresses, in an erogenous context, can have a manifest content of pleasure,
as the expression “rose petal” suggests (lingo-anal contact).
This raises questions about the nature and social connotation of this infant care, and about their
possible changes over time. The mother's attitude, which we now know is recognized by the baby
from an early age, can be of great importance. Maternal discomfort, impatience, nervousness, bad
mood can be linked to the erotic experience very early on.
Moral hazards can influence mother's behavior. An embarrassment linked to prudishness, a worry
arising from the stigmatization of the child-adult relationship inevitably have repercussions on his
attitude. However, observing young mothers and their babies during grooming revealed another
factor: the disgust for odors given off by faeces, especially when they have stayed in diapers with
urine, shows easily on the mother's face and visibly influences her body language. The infant
registers these changes in attitude, as evidenced by his own changes in expression and gaze, and his
less fluid gestures.
However, excremental odors depend on the diet. They are almost zero when the child receives
breast milk, whereas they become repulsive if he receives cow's milk. It is less known that they are
also minimal, as is the case in wild animals, when the food is natural (neither cooked nor prepared).
Changes in breastfeeding and feeding customs may therefore have caused a variation in the
mother's reluctance for grooming body areas, in the sense of worsening as the food moved further
away from the area. natural nutrition and that breastfeeding has been discredited.
What then can the baby register during the anal stage? That his mother is disgusted by what is
happening in this area of his body; that she is happy when he does his "commission" in a pot
provided for this purpose, as if he were giving her a present; that she scolds him if he puts her
fingers in the anal area; confirmation is given to him by their bad smell if he puts them in secret; all
in all, that any erotic activity of this type makes her lose her mother's love, while the effort of
cleanliness and the controlled donation of faeces allow him to obtain it. It is therefore not possible
for him to integrate his anal eroticism into non-conflicting psychic structures.
The deficiency is in-depth and very irreversible, knowing that any conditioning results in an
anatomical development of interneuronal connections. We know that the brain is constituted
differently depending on whether early learning is possible or not. This rule is certainly valid for
erotic learning. This explains the difficulty and the duration necessary for the restoration of a
natural anal eroticism in those who could not develop it in childhood, the brain connections being
established more slowly in adulthood. Partial rehabilitation seems possible but may take years.
The young subject who does not have a natural anal erotic potential unconsciously suffers from a
lack. His attempts at digital or other penetration will very often result in a tenesmus (painful spasm)
definitely dissuasive. It will compensate by an outbidding of phallic eroticism, installing a
paradoxical focus of desire and guilt on the penis (a factor hitherto neglected in the genesis of the
castration complex). From puberty, the same overinvestment will fuel vaginal fantasies, fixing
excessive dependence on genital sex.
The repression of the anal stage thus leads to a hypertrophy of early emotions linked to order,
money and cleanliness. These are further reinforced at puberty by drive induction, with the
emergence of PIR where they figure prominently in the general nesting instinct. They also
exacerbate the rejection of the third party (money for me), a mania for order and cleanliness, the
ideal of the ego and contempt for others, considered dirty and disorderly, against openness. at the
third required in the triangular constellation. We recognize here the source of the paranoid
tendencies linked to the relationship with the mother and going back to the early stages, highlighted
by Mélanie Klein. Their unexpected significance is explained by the overinvestment due to the
drive induction PIM → PIR.
The Excalibur impulses do not fail to interfere and fix themselves on the scapegoats available,
fueling components of hatred for the image of the mother as having presided over the negative
experiences of grooming and for the image of the forbidding father, substitute of the real causes of
anal failure. The same Excalibur impulses would later focus on homosexuality, foreign to the image
of the ego given the absence of anal eroticism, or by mirror effect on the image of the Other
deprived a priori of anal eroticism.
This process helps to explain the prevalence of heterosexuality, due to lacunar erogenicity in the
majority of individuals, as well as the general loathing for homosexuality, linked to introjected
maternal disgust, and the general hatred of sodomy, by foreclosure of anal eroticism and its psychic
function.
We better understand the visceral hatred, historical if not biblical, against individuals who do not
suffer from the same deficiency: frustration is unconsciously perceived as an injustice all the more
intolerable as the homosexual deficiency compromises the triangular dynamic and, therefore , the
PIM as a whole. Homophobia would thus have a constitutional basis, linked to cerebral anatomy
and largely irreversible, structurally explaining the secular dichotomy between homosexuality and
heterosexuality. The phenomenon should be more salient in regions of the world where food is the
most denatured. Homosexuality was until recently very well accepted in Asia, where no wheat,
animal milk or dairy products were consumed.
It is also understandable that psychoanalysis stopped at the idea that the anal stage would have the
function of psychic structuring in matters of order, money and cleanliness. These elements should
remain entirely secondary, like any practical learning. Freud nor his followers, operating in a
culinary frame of reference, unfortunately failed to see that this stage could be left unrepressed and
was intended to establish from eroticized grooming an anal erogenicity intrinsically linked to the
natural psychosexual balance and essential in terms of PIM. It was therefore impossible for them to
take into account the causes of the major frustration suffered by individuals deemed normal.

Masturbation, circumcision, excision, virginity

Masturbation, that is to say the manual stimulation of the penis or the clitoris, beyond prohibitions
and concealment, seems to be an integral part of human sexual behavior. Yet some consider it a
perversion, the result of an illicit or unnatural quest for pleasure. The anti-masturbatory campaign
that swept through the 18th century, leading to repressive measures unthinkable today, is an
excellent example.
How is it that doctors and moralists, with the Swiss Tissot at the head of the pack, were able to win
the support of a worldwide public by throwing anathema on a practice which had been perfectly
tolerated and silent since Antiquity? ? Dr Tissot's flagship work, De Onania, was republished after
his death and even “considerably increased”. It was a real bestseller and spanned the centuries like a
new sex Bible. Such infatuation presupposes receptivity on the part of the public and cannot be
explained in terms of a plot. Rather, they are popular tendencies that a certain “elite” (including
Jean-Jacques Rousseau) took advantage of, to start a movement of opinion or repression and to
abate their own guiltiness, or to work toward their own celebrity.
Masturbation and other polymorphic stimuli belong to PIM. When the PIM held back, these
impulses do not disappear completely, on the contrary: the fact that they do not reach their ultimate
goal makes them compulsive. This explains the pervasiveness of partial drives, cut off from their
affective and psychic components, which can be used in the search for sexual pleasure alone while
missing their original goal. They do indeed constitute perversions, characterized by compulsion and
by the activation of Excalibur impulses which are responsible for denouncing the diversions,
independently of any pre-established morality.
Failure of the PIM can therefore generate Excalibur impulses directed against masturbation even
though it is part of the PIM. The quest for pleasure replaces the metapsychic finality, setting up a
compulsive hedonic search since it never achieves its goal, or even an addiction which results in a
loss of energy and harmful conditioning (fixation on perverse fantasies ).
This agrees with the usefulness of the Excalibur drives, without excluding their indirect
harmfulness: also failing in their goal, they turn to compulsion, then, taken in charge at the social
level, end up constituting a repressive morality. This induces a secondary guilt (superego), in
addition to the primary guilt (Excalibur impulses emitted by the Surça). These complex feelings of
guilt, if they fail to change behavior or uncover the nature of the error, block PIM even more
permanently, setting up a vicious circle.
We thus understand the violence and the universality of the anti-masturbatory effervescence, of
which the past centuries have given us the spectacle - and of which we still bear the consequences.
We can rightly speak of violence in view of the methods put in place to dissuade children from
committing this “abomination”: bandage preventing downward movement of the arms, hands tied to
the edge of the bed, cord with bells, mask. mesh around the genitals, sometimes bristling with
spikes, bandage filled with lead or thin metal strips coated with cooling ointment, or fitted with an
electrical device activating a bell in the parents' room, ablutions with a solution of camphor and lead
extract, drink containing vinegar, lemon juice, sugar, sulfuric acid, citric acid and saltpeter.
Without counting the surgical interventions: ring in the foreskin, infibulation of the lips in the girl
until covering the clitoris, circumcision or excision, straitjacket, glans or clitoris burnt with a red
iron, made to suppurate with oil of croton. It took a long time to realize that these measures were
counterproductive because they drew the attention of young people to self-satisfaction (cf. Victor in
Bouvard and Pécuchet de Flaubert). Such disproportionate reactions can be explained by the surge
of Excalibur impulses in the face of irrepressible sexual behavior that misses its metapsychic goal.
They are in the light of the major existential stake linked to the failure of the PIM, of the same size
as the anguish of death given that this failure involves the spiritual life of the individual. We can
therefore expect to find similar examples of destructiveness at other points in history: circumcision
and excision date back to very ancient times.
According to some sources, circumcision (or perhaps epicision) might have appeared among the
Egyptians, from whom the Hebrews borrowed it. It existed and is still practiced in many African
ethnic groups. Long before the arrival of Western missionaries, it was almost widespread among the
Polynesians and the Philippines. It is sometimes advocated, in our modern times, for reasons of
hygiene, even recommended at a time by the WHO as part of the prevention of AIDS.
What interests us here is the ritual connotation that was systematically associated with it. The
spectacle is still given to us in the Jewish and Muslim religions. Its eruption is certainly not an
accident of history, nor probably the result of an alleged calculation aimed at increasing the pleasure
of coitus. Such universality augurs well for a more fundamental phenomenon.
However, the failure of the PIM causes the activation of Excalibur impulses, which must find a
target. The penis, resonating with the fantasy of the sacred phallus, and endowed with a clearly
visible foreskin promoting early masturbation, is a scapegoat of choice. Its mutilation allows these
impulses to reach a semblance of goal, in the manner of a sacrifice to the gods: the renunciation of
sex represented by the bloody wound, even the suffering of the child, have as an unconscious
counterpart the rehabilitation by the gods of what we have lost and which should have been
established in childhood. Whether expressed in the form of an Alliance with the Eternal, or an
initiatory rite of passage to the adult world, it is an aspiration to the sacred that underlies the
sacrificial act: the quest for the divine absolution, the only remedy for primary guilt.
The situation is exactly the same with regard to excision. This barbaric practice is associated, in the
peoples who practice it, with a ritual formalism supposed to please the gods or the ancestors. We
find in the same sense a Hindu cult, advocating the total castration of the boy in honor of a goddess
promising spiritual fulfillment.
Sexual mutilation directly collides with our common sense and our sensitivity: the cries of the child,
the risk of infection, the formerly high mortality due to lack of asepsis, the deprivation of pleasure,
the coercive attack on physical integrity. But scruples are swept away by an aspiration to magic, a
hope of redemption which takes its strength in the tragic loss of the metapsychic and the spiritual,
from which the community suffers without understanding its nature.
In short, the loss of access to psychology activates Excalibur drives in the light of the existential
failure it represents. To mutilate the sex of the child then acts as expiation, the horror of the scene
increases its sacrificial value.
The painful destruction of the substratum of a sexuality which has not been able to fulfill its
transcendent mission is felt as a call to divine mercy, to the quest for forgiveness, the relationship of
which is confused with sex, to a guarantee of divine benevolence with which the child is pledged
for his social and spiritual future. It is a way to ward off the loss of metasexuality. To these
restorative motions can be added a more vindictive nemesis, a way for the adult to dispossess the
competing child of what has been taken from him.
The predicted role of masturbation in PIM, which it organically differentiates from PIR, may also
explain an intervention supposed to hinder it. We can decipher a desperate quest for lost values,
moving towards vaginal penetration, favored by the absence of a foreskin or the ablation of the
clitoris, the mission of providing the hoped-for transcendence.
It is possible that a more conscious calculation presided over the rite of excision: preventing the
woman from enjoying at the level of the clitoris, with the deliberate aim of making her come at the
level of the vagina, matches the ideal of numerous offspring, frequent in Africa, the homeland of
female mutilation. It remains to be astonished at a fearless patriarchal sadism, and a pathetic
subjection of the fairer sex where the operators (sometimes mothers) are recruited, but all this can
be explained more in depth from the overused existential mission. of the PIM.
Paradoxically, we find this painting of the passage from the young virgin to the fertile woman,
barely transformed, under the pen of Freud: for him, the clitoral sensitivity must gradually pass to
the vaginal pole. To the point that it took half a century and vibrators to find the clitoris and its
orgasmic function.
The quest for the sacred through sexual renunciation also extends to virginity. The Excalibur
complex, in particular through the original fantasy, lets us suspect that coitus can represent a serious
slippage of consequences of PIM in the PIR. Not knowing how to analyze the situation, our
unconscious projects onto the young woman who has sinned the loss of the transcendent dimension:
a virgin she promised to be an angel, deflowered she is a potential shrew.
The search for the young virgin can also arise from the sensory experience of greater Jouissance
precisely due to the absence of degradation of energetic factors. Don Juan would be a predator in
search of metasexual satisfaction, his allegory would denounce the general situation of loss of PIM.
The man who seeks his fulfillment in genitality by confusing PIM and PIR, is condemned to an
endless quest for meaningless pleasures, and each time he leaves a young virgin on the floor.
We find the obligation of virginity among the Vestals, and many other priestesses of antiquity. Here
too, the relationship to the sacred is explained by the metasexual postulate. Particularly significant
is the virginity required of the famous Pythia of Delphi: chastity and solitude guaranteed the proper
functioning of the extrasensory and the reliability of the oracles. Virginity was once a reason for
respect, adulation, vulnerability from which the Blessed Virgin has taken over thaumaturgically for several
centuries. Nowadays, it is rather considered as a defect, a backwardness, in counterpoint to the consideration
that the deflowering has assumed. The semantic slippage testifies to the institutionalized PIM → PIR
slippage that marks our modern culture: the desire of the man, prisoner of the representation of coitus, sees a
guarantee of safer execution in a woman already passed to the testbench …

Pedophilia and metapsycanalysis

Neither psychiatry nor psychoanalysis manage to clearly define the etiology of pedophilia (sexual
preference for prepubescent). Both are content to classify it in perversions, but that in a different
sense: for psychiatry, it is contrary to “normative” sexuality and recently classified in “paraphilias”;
for psychoanalysis it belongs to perversion, which is understood as a type of personality (as
opposed to neurosis or paranoia).
It is difficult, in the current context, to deal with the issue of pedophilia objectively. Moral pressure,
if not legal pressure, prevents the free deliberation of ideas. Researchers who today dare to assert
the simple existence of prepubescent sexuality come up against resistance even worse than that
which Freud was able to meet. It is no longer possible, at least in some countries, to allude to it
publicly without risking being called a pedophile yourself.
We can cite the case of the study by Rind, Tromovitch and Bauserman published in 1998, in the
Psychological Bulletin, journal of the American Psychological Society, which concluded that there
was no trauma associated with the child-adult relationship per se. For the first time in history, a
scientific study was condemned by the US Congress. The recent publication of the WHO
recommendations on sexual education for children, recognizing the right of children to learn about
their bodies and to establish relationships with the people of their choice, also meets important
resistance.
The first question that arises is that of the origin of these movements of opinion. Why does the possible
existence of infantile sexuality elicit such intense emotional reactions? Why is the child-adult relationship,
which was common in antiquity and until centuries past, suddenly the target of popular, media and political
rejection? Why did psychiatry follow suit, knowing that it was still working a few decades ago to
demonstrate that the traumas observed came from the reactions of society (family, police, justice) and not
from the relationship in itself?
Most psychiatrists and psychotherapists have supported since the 1980s the idea that any premature arousal
of sexuality causes irreversible trauma which, although it cannot be noticed immediately, is destined to
resurface until decades later or then. its devastating effects will appear. The tone is reminiscent of the
anti-masturbatory discourse of recent centuries. The causes could well be the same: the projection
on the sexuality of the child of the failure of the PIM which it unconsciously represents the
establishment. It must be recognized that this argument is of an unrefutable type: “even if the
absence of trauma is demonstrated, it will necessarily emerge later”. Popper would call this
unscientific. In addition, it neglects factors other than the harmfulness attributed to premature
sexual arousal (confusion bias), and contradicts the observations that parents may make about their
children's erotic gestures.
It should be noted in the same sense that the term pedophilia covers, in its popular and legal
meaning, very different types of behavior, ranging from simple erotic susceptibility to the childish
form, to sadism, rape, even murder. The influence of the media, necessarily biased by the need to
sell scandal, is not made to clarify the situation.
We will speak here only of the erotic attraction that certain individuals feel in front of the
prepubertal form, and that the child can feel for the adult, to the exclusion of any constraint or
violence.
This type of attraction is fundamentally contrary to the current representation of sexuality,
considered as a specifically adult reproductive function, so that pedophilia and its incurability
appear respectively intolerable and inexplicable. If we want to better understand the phenomenon,
we must consider it as a fact of society and question ourselves about its ins and outs without giving
in to any ideological or emotional pressure.
Pedophilia has not been the subject of specific theorizing in psychoanalysis, unlike fetishism or
sadomasochism, perhaps as a result of school conflicts over the theory of seduction. At the end of
the 19th century, Charcot attributed the hysteria to a sexual assault suffered in childhood and
forgotten in the meantime. As early as 1897, Freud attributed the trauma to two possible causes:
either to a seduction of the child by an adult, or to infantile impulses directed towards the parents
and repressed under the effect of the taboo of incest. By reference to the famous myth, he defined
the "repressed Oedipus complex" which he made the main source of neurosis. On the other hand, he
did not examine the case of a free realization of infantile impulses. He wrote about this in 1938,
shortly before his death: "It will be for future science to group together these still isolated data in
order to derive new insights."
In the eyes of classical psychopathology, pedophilia appears as a form of erotomaniacal delirium, in
which the adult lends to the child his own impulses, which are narcissistically unbearable.
Psychiatry ranks it among the 547 paraphilias it has counted to date. She traditionally qualifies it as
perversion, even though the notion of perversion has not been clearly defined, due to a lack of
distinction between norm and nature.
The PIM - PIR model could be a game changer. The attribution of a metapsychic finality to non-
reproductive sexuality makes it possible to better understand the existence of a natural precocious
sexuality, independent of maturity as Freud asserted. It also sheds new light on the impulses that the
child may experience for the adult (oedipal impulses) and vice versa.
Failure of PIM, like failure of any developmental stage, engenders regressive trends. These are all
the more significant because it is not only a failure of the drive, but an energetic frustration whose
stake, perceived unconsciously, touches the very meaning of existence. Initiated in the Oedipal
period, this frustration extends into adulthood through the paradoxical psychosexual structuring
induced by early failure, itself incompatible with PIM. The lack can result in a regressive and
chronic depressive state with the emergence of fantasies referring to childhood, a symbol of both
metasexual aspiration and failure.
The normal man translates these fantasies into all kinds of activities characteristic of neurosis or
sublimation (repressive education, child protection, child Redeemer). It channels them into socially
acceptable representations. In the proven pedophile, these fantasies refer to a child as a libidinal
object, bringing with them all the force of the impulses of a PIR over-invested by the repressed
instinctual energies of the PIM.
Psychoanalysis indeed suggests that the pedophile seeks to find the child he was in the child on
which his libido is fixed. Stoller sees it as an attempt to heal childhood wounds. Metapsycanalysis
adds to this regressive process the notion of energy frustration, which explains the seriousness of
these injuries.
To be deprived of only a sensory pleasure, as the Freudian perspective wants it, would represent a
minor lack, all the more when this pleasure has not been discovered previously or only very
incompletely. Deprivation of energy can on the other hand be compared to a deprivation of food:
depriving the child of the energy demanded by his impulses amounts to denying him the food
necessary for his growth (here psychic growth). Without other sources of energy to fill it, the
deficiency will leave traces until adulthood. This explains the frequency of pedophile abuses and
recidivism in a society which nevertheless does everything in its power to repress them.
The notion of PIM → PIR drive induction allows us to better understand that the libido attached to
repressed infantile drives turns out, according to Freud, to be immeasurably intense: it is endowed
with all the accumulated drive energy inherent in PIM unable to be expressed during childhood.
Insofar as the same energy fuels the regressive process (adults' attraction to children), we
understand the irrepressible nature of pedophilia.
Most often, in adults structured in the PIR mode, it is the genital drives that attach themselves to the
childish form in the denial of castration, hence the perversion of the choice of object. In other
words, there is confusion between the natural object PIR which the woman should be for the man
and the equally impubescent form of the child. The picture should be different in the hypothesis of a
PIM structuring of the adult, this one implementing polymorphic impulses conditioned by their
metapsychic significance and thus responding only to the innate expectations of the child.
The same decryption does not apply directly to female pedophilia, yet more frequent than we think.
The lesser violence of feminine drives, even in the absence of PIM structuring, can be explained by
the fact that the woman projects onto the childish form, alongside the regression to her own
childhood, the image of the child she would be called to mother. The aggressiveness of PIR-type
sexuality is tempered here by the protective tenderness specific to the mother-child relationship.
The situation would be different too, if the woman had a PIM structure, allowing her to avoid the
confusion not only between polymorphism and genitality, but also the confusion between Eros and
mothering.
More than a manifestation of immaturity or a denial of castration, pedophile regression would
represent in this perspective, beyond repairing an injury, an unconscious homeostatic attempt aimed
at restoring the metasexual function, the early establishment of which failed. The rejection of the
adult object would translate an unconscious rejection of the normative maturity felt as against
nature, because of being a symbol of energy frustration.
In summary, the pedophile appears as the vector of a quadruple perversion (in the psychoanalytic
sense):
• regression in the infantile stages is manifested by the fixation of the libido on the infantile form
(object perversion);
• the libido linked to repressed metasexual drives feeds the genital drives by drive induction (goal
perversion);
• the libidinal energy of the accumulated PIM makes the genital urges PIR compulsive
(behavioral perversion);
 • the state of compulsion inhibits empathy for the child-victim, the Excalibur impulses generated
by frustration, which have also become compulsive, which may take the victim as a scapegoat for
an unbearable internal conflict (sadistic component).
Each of these components can be more or less intense depending on the case. It is a variable
geometry model which makes it possible, during an analysis or an expertise, to account for the
complex characteristics of the pedophile subject, which can be summarized as follows:
1. The incoercibility of the pedophile impulses is explained by the importance of the metasexual
function and of the libidinal energies which are unconsciously associated with it, exceeding the
capacities of control of the Ego and the Superego when the PIM cannot or could not be experienced
(felt by the pedophile as an irrepressible need to give happiness to his victim).
2. The perversion of object choice stems directly from the failure of the period of establishment
of the PIM (Oedipal period), the infantile form remaining the symbol of the lost function and the
adult form the symbol of the castrating parent, with an irreversibility characteristic of a sensitive
period (impression of seeking oneself the happiness that was lacking in the early period).
3. The deleterious nature of this type of relationship is explained by the confusion between the
PIM specific to the early period and the PIR which has replaced it in adults and whose modalities
are all the more traumatic for the prepubescent subject because of compulsion (felt by the pedophile
as a drive urgency beyond any possibility of control, source of sexual fear in the victim).
4. The symmetry between the oedipal drives formerly directed towards the parents (remainder of
the repressed Oedipus) and those of the adult directed towards the child (current) favors the process
by reactivation of the repressed libido (feeling of healing for the child). adult and child protection
against oedipal injuries).
5. The good conscience that pedophiles say they feel, apart from the fear of being discovered and
convicted, is explained by the innate nature of the impulses of the PIM, although they are most
often deviated in the ways of PIR, their deleterious nature not being perceived because eclipsed by
the prevalence of social guilt, external or from the superego, against which the pedophile must fight
in spite of himself.
6. The idea of initiation, put forward by many pedophiles, comes on two levels: the conscious
idea of making the child discover the sexual pleasure that the pedophile remembers having been
deprived of; unconsciously, make him discover a magical dimension (oceanic feeling characteristic
of PIM), in particular among pedophiles who have experienced a child-adult relationship of the PIM
type in their childhood.
7. The search for repair, by rehabilitation of the own PIM function through the a posteriori
realization of early drives that have remained repressed, reactivated by mirror effect in view of
those fantasized or observed in the minor.
8. The sadistic components often present in pedophile behavior are explained by Excalibur drives
targeting the child felt as a symbol both of personal PIM failure and of the social model (belonging
to a society responsible for PIM failure) , and the fear of social degradation for which the child is
felt to be responsible. To which can be added an unconscious reproach against the child perceived
as a source of temptation, a symbol of social decline, a cause of internal conflicts, or even as a cause
of frustration, due to the fact that he cannot bring to him neither the partial satisfaction of genital
sexuality, nor that of an authentic development of the metasexual function (incompatible with the
repression of the PIM and feelings of guilt). The superimposition and compulsiveness of these
Excalibur urges may explain the denial of the child's suffering and the barbaric acts, even the
murder of the minor, more fundamentally than the conscious calculation aimed at eliminating a
potential accuser.
9. Masochistic components, expressed in the risk-taking of condemnation and loss of social status,
resulting from the conflict between a sexual function of existential importance, although fixed
regressively on the infantile object, and the social ban. This conflict is partly resolved by the
paranoid sacrificial attitude felt by the subject, ready to take all the risks to make the child achieve
and / or to find for himself what he could not achieve in his own childhood.
Regarding the reactions of the entourage or society to pedophilia: the uncritical acceptance of the
theory of intrinsic trauma, by the public, the media and many professionals, can be explained by the
omnipresence at the social level of Excalibur drives activated by the generalized failure of PIM and
targeting the most prominent sexual anomaly of the moment, as was previously the case against
homosexuality. The wave of repression has indeed emerged just after the rehabilitation of
homosexuality, of which pedophilia has in a way taken over. The loss of earnings that some media,
therapy or expert professionals have involved in approving homosexuality could also explain their
zeal to find a substitute for it.
These few elements make it possible to explain certain clearly irrational methods of the psychiatric,
social and penal consideration of pedophilia, in particular:
• the lack of critical sense in the face of the Freudian attribution of a hedonic finality to an
instinctual function;
• confusion between aggression by an adult and a relationship consented or initiated by the
minor;
• the denial of the minor's capacity to feel erotic impulses and to desire a relationship with an
adult;
• the denial of any capacity for discernment;
• the occultation of ethnological and historical realities demonstrating the omnipresence of the
child-adult relationship;
• the violence of the controversies about the theory of seduction which marked the history of
psychoanalysis until the recent explosion of anti-Freudianism in the USA;
• the victimological movement, with the cult of the word of the child (for example in the Outreau
case);
• confusion between credibility and reliability of the victim;
• the presumption of guilt (particularly in the media);
• the stereotype of complicity between notables;
• fantasies of pedophile networks;
• the outburst of passion in cases of sexual assault;
• the popular feeling that sentences are still insufficient;
• anxiety about recidivism;
• the often counterproductive tightening of sanctions and surveillance measures in the name of
zero risk.
These few points allow us to better identify certain contradictions specific to our history or our
culture:
• pederasty, the object of cults in Antiquity and its Judeo-Christian demonization;
• the very ancient existence of opposing points of view (Plato accuses the proponents of
pandemic Eros of having been responsible for the stigmatization of Uranian Eros);
• the gap between the tolerance formerly common in Europe for child-adult relationships and
then their penalization in the Enlightenment following the ban on masturbating in the mid-18th
century;
• the qualification of aggression or rape in the case of relationships experienced without coercion
and without violence or initiated by the minor; legal aberrations like the one in the Outreau case;
• the tendency of experts to blacken the alleged culprit;
• the fact that many artists and creators have experienced pederastic relationships, such as
Michelangelo, Leonardo da Vinci, Verlaine, Rimbaud, Wilde, Proust, Gide, various kings of France,
etc .;
We can better understand that hundreds of French intellectuals, philosophers and psychiatrists,
proposed to the Criminal Code Revision Committee in 1977 the removal of age limits and the right
for minors to establish relationships with partners of their choice.
However, the problem of pedophilia currently does not have a satisfactory solution. A better
knowledge of unconscious processes, early drives and their primary purpose, could favor a more
fundamental approach than does the often visceral stigma manifested by the public and taken up by
the legislator, as by the actors of psychiatry and the psychology. The paradigm underlying classical
approaches, limiting sexuality to reproduction or to a purely hedonic end, even though pleasure is
never the end in itself of an instinct, seems responsible for the current theoretical drift.
In therapy, the ability of the pedophile to understand the unconscious origin of his impulses could
help him to control them consciously. Here we find the general principle of psychoanalysis: to bring
out unconscious contents and better understand them, in order to consciously recognize their social
unacceptability. Telling a pedophile that his impulses are perverse generally only produces
opposition or hypocrisy, because it is most often impossible for him to deny attractions that he feels
to be constitutional and outside of which his life seems empty to him. meaning. Not to mention the
difficulty for his self-esteem to admit that he it is "abnormal".
Under the aegis of the metasexual postulate, the pedophile can better understand why he feels his
impulses as natural and incoercible. The label of perversion is not enough to convince him to give it
up nor to give him the strength. It is more advantageous to shift the problem, by showing the
pedophile that his impulses rest on a natural basis, that they are the object of an instinctual induction
under the effect of energy frustration (a concept relatively easy to accept even when 'we express it
in simple terms), that child-adult relationships were common in other cultures as in ours a few
centuries ago, but that the current social context makes them highly harmful, both by the guilt of the
minor , which can have traumatic consequences throughout his sexual life, only by the risks of
dramatic legal consequences for all parties.
As for the classic “raped child → rapist adult” diagram, it must be revised based on the same
postulate. First, we must distinguish between genuine rapes, which traumatize the victim directly
through sexual fear, of consensual relations, or even initiated by the minor and experienced as
forbidden love, which only seem to be traumatic afterwards. . In the first case, the repressed
suffering and anguish may indeed resurface in the adult victim in the form of further abuse inflicted
on a minor, the reverse staging of the traumatic situation taking the place of revenge or an attempt at
reparation. In the second case, the tendency to reproduce the lived situation is explained by the fact
that the moral barriers, crossed a first time, are inoperative in the face of the memory of an early
sexual discovery felt as essential, and by the drive to give the same happiness for another child,
amplified still further by the need to transgress the social order. In both cases, the experience of a
relationship with an adult will lead the minor to reproduce the behavior, but on the basis of opposite
mechanisms and under the sign of perversion when there is confusion between metasexuality and
genitality.
It is also necessary to be aware that the testimonies of victims can be biased under the effect of the
social, media and legal context. A minor who said he was happy to have had a relationship with an
adult would immediately be treated as a pervert or foolish, even rejected by his family. Substantial
compensation can also contribute to the distortion (or formation) of testimonies. Society thus
maintains in the iconography of sexual crimes a demonized image of pedophilia, which there is no
guarantee that it corresponds to the reality of lived relationships, nor to what would be the natural
expression of infantile impulses. The excessiveness of these representations has as a side effect the
multiplication of transgressions (the pedophile feeling unfairly demonized), judicial errors and
family tragedies.
The current stigmatization of the child-adult relationship, as it appears to children in the context of
media campaigns, preventive measures put in place by associations and public authorities, or
warnings from their parents , could have a consequence currently not taken into account: insofar as
certain precocious impulses are directed by nature towards the adult, impulses necessarily
belonging to the PIM, their repression forces the child to record them in his Superego as perverse,
dangerous and antisocial, with the effect of degrading the very foundations of his future sexuality.
The resulting unconscious conflict can only increase the intensity of Excalibur drives (father's
murder fantasies or others), the repression of which risks leading to a compulsive aggravation of
juvenile violence. The increase in incivility and delinquency, as well as the ever younger age of
violent manifestations, seem to confirm this hypothesis.
It is not a question of rehabilitating pedophilia and even less of liberalizing behaviors whose
traumatic aspects clearly emerge from the points above, but of seeking the root causes of this type
of behavior and of the failure of the social treatment that it receives.
From a fundamental point of view, the question is whether the current conception of infantile
sexuality and of the so-called normal psychosexual structure conforms or not to the genetic
potentialities of human beings. Better understanding pedophilia could help better understand human
sexuality as a whole.

Metasexual postulate and mythogenesis

There is something both fascinating and derisory about the world of mythology at the same time
when you do not understand its symbolic content. As Lévi-Strauss observed when comparing myths
from different sources, some regularities are evident. They suggest either universal mechanisms
ensuring their genesis at the cognitive level, or a social function resulting from the constants
specific to all human societies, or even a more mysterious common source of inspiration. Many
myths revolve around the problem of love and sex, somewhat reminiscent of Freud's astonishment
at the dominant role of sexuality in neurosis.
The postulate of a metasexual function may prompt us to revisit the classic attempts at explanation
(or the lack of satisfactory explanations), taking into account not only the metapsychic finality of
human sexuality, but also the possibility of an archetypal source of inspiration delivering to the
creators of myths symbols and universal scenarios, loaded with meanings and fundamental
initiatory values.
This amounts to putting the myth in relation to the fantasy. As we have seen, the role of primary
fantasies (induced by the Surça) consists in directing the Id and the I towards behaviors in
accordance with the natural laws of love, therefore in safeguarding the spiritual function of the PIM.
The kinship between the different mythologies is then explained by the similarity of the problems of
slippage PIM → PIR in the various cultures, even if to different degrees.
It is true that myths could only have a playful, poetic, lyrical character, like an art which is all the
more sublime as it would be useless. But mythology is too universal, too prevalent at the heart of all
civilizations, and symbolic recurrences too systematic to exclude a priori the hypothesis of a more
fundamental function.
Many myths tell us about the adventures or misadventures in love of Gods or heroes, opposing fault
and punishment, love and curse, sin and the Fall, temptation and exile, adultery and death, coitus
and the misfortunes of humanity. Zeus and Hera, Laïos and Jocasta, Adam and Eve, Arthur and
Guinevere, Tristan and Iseult, Quetzalcóatl and his wife, the list would be long. The common
denominator between all of these adventures is that there is something wrong with the romantic
relationship, something that is difficult to define, but which has major consequences for the
individual or the family. 'humanity.
What we know about PIM and its failure may well provide a solution to the puzzle. To ensure this,
we must analyze each myth and verify in detail that the different elements fit into the ins and outs of
PIM: relationship between love and extrasensory, role of the extrasensory in the spiritual, dangers of
the mind or sentimentality, difference between metasexuality and genitality, feelings of guilt,
Excalibur impulses ...
If myths have their roots in the unconscious, one should expect to decipher a symbolism of the same
nature as that of dreams or visions. The principles of interpretation should therefore appeal to
metaphor, metonymy, condensation, displacement, inversion, understatement, hyperbole, etc. And if
their source is the collective unconscious, through the intermediary of the Surça, one can expect the
utility, even the necessity of extrasensory capacities for genuine decoding.
Most of the myths (at least the founding myths of each mythology) portray romantic situations and
the troubles that result from them. Knowing that the PIM has a metapsychic and spiritual function,
we can discern a pedagogical function that would aim to raise awareness of the errors that we risk
making in love and sex life. This is also the function of the Excalibur drives.
These errors must logically be recognized by three main criteria: degradation of extrasensory
faculties, suffering in love linked to inappropriate attachments and depressive situations reflecting
energy frustration. It is therefore quite easy to verify, from these criteria, whether Excalibur myths
and impulses denounce errors of this type, and tend to ensure the proper functioning of the PIM.
The next step of reasoning is to postulate that myths are a particularly elaborate production of
Excalibur drives. These are intended to denounce errors made in relation to the natural laws of PIM
and metapsychic evolution. They can thus produce in the collective memory, on the one hand a
natural morality, and on the other hand, in a more subtle and incantatory form, symbolic stories.
This production can take place in a single individual, as also the result of a multipolar or tiered
creation, different more or less inspired people reworking a basic narrative. Most myths in fact
know several versions, each of which, if we analyze them closely, completes the significance of the
whole and not contradict it.
As the message is transmitted in the form of a story, we understand the importance of the genealogy
of each myth: the characters often come from previous myths, others are found in later myths.
Genealogies most often represent the causes or consequences that such and such error can have on a
man's life or on the future of society.
The relationship with the Excalibur drives seems plausible: the myths often testify to a certain
aggressiveness, directed against the usual beliefs, against the presumed good morals, against certain
common tendencies considered normal; the shocking aspects, much like horror movies, leave a
deeper imprint on the mind than sweet rosy stories, even if the meanings are often difficult to
define. It is also useful that these meanings are not given in a too obvious way, so as to require a
some self work, which will precisely contribute to the evolution of the conscience, quite unlike an
ideology fixed once for all.

In a concrete situation, the Excalibur drives prove to be able to target very precisely the errors of
attitude and individual conduct that may cause the PIM to fail, even in complex situations which
escape conscious analysis. It is therefore not extravagant to postulate that the same Excalibur
complex, confronted with the general behavioral data of a society, is able to bring out, in the most
inspired minds, elaborate fantasies aimed at denouncing with all the subtlety desirable errors that
these behaviors may present.
This defines a structural "mythogenesis" arising, like natural morality, directly from the genetic
programming of the Excalibur complex. Such a heuristic leads us to proceed in reverse of the
structural analysis carried out by Levi-Strauss: rather than looking for the common denominators
between the different myths to deduce a common signifying orientation, we start from a probable
function, postulated on a plausible theoretical basis (the PIM + PIR model), in order to examine a
posteriori whether the different stories present symbolic content compatible with our hypothesis.
The bet is risky, as there is nothing to say that the alleged function actually exists. It could be that a
random creation of myths, due to pure imagination or to baseless artistic research, would reveal
"radiological images", giving an semblance of convergence, even though this convergence would be
due to pure coincidences, or the Barnum effect. The symbolism of the legends could be labile
enough to give rise to all kinds of optical illusions. However, insofar as the common denominators
of sufficiently numerous myths fall within the line of interpretation proposed, insofar as the details
are sufficiently precise and recurrent, where contradictions are rare and overlaps are convincing, we
can legitimately conclude on success. of the method.
Now, the bet seems winning, because the convergence around the crucial problem of the failure of
the metapsychic function of love is salient, not only from one myth to another within each
mythology, but also between various mythologies belonging to cultures that are however very
distant. The same symbolic content is found even in this form of modern mythogenesis that
constitutes (good) literary, pictorial, lyrical, cinematographic and artistic production in general.
Although the ancient myths still seem more fundamental.
Take for example the myth of Oedipus. Freud extracted from it the model of the triangular
constellation linked to the early period, the taboo of incest and its consequences in terms of the
castrating mother and the murder of the father, and the guilt induced by the involuntary
transgression, the basis of the whole psychoanalytic problem.
We can decipher, in terms of metasexuality, a much more detailed symbolism, by examining the
various connections between the main myth and the various related myths, in order to bring out the
different cause and effect relationships between the events and the behavior of the characters. .
A first clue is provided by the genealogy of the myth: Laïos, driven from Thebes of which he should
have become king, takes refuge in the court of Pelops, who entrusts him with the education of his
son Chrysippus. Laïos falls in love with his student and kidnaps him to make him his lover.
Chrysippus is immediately killed by order of the queen by her two other sons, who ascend the
throne of Thebes in place of Laïos. After their death, Laïos returns to Thebes where he becomes
king, and marries Jocasta. But the curse uttered against him by Pelops pursues him through the
mouth of the diviner Tiresias: “You will have a son who will kill his father and marry his mother”.
First observation: it was not incest that led to the Oedipal drama: the curse of Pelops comes after the
drama of Chrysippus. What do we find as charges? Pederasty can hardly be seen as a grievance,
recognized as it was in ancient Greece; Plato praised it still shortly before our era. The death of
Chrysippus either, because it is decided by a jealous stepmother who seeks power for her own sons.
There remains the abduction: the fact that Laïos took Chrysippus from his legitimate father appears
as a trait of possessiveness, presented as foreign to a normal pederastic relationship. It is therefore
the irruption of possessiveness in the romantic relationship that the myth seems to pillory.
The blindness of the soothsayer must also be related to the conditions in which Hera administered
this punishment to him: in one of the main versions, she deprived Tiresias of sight to punish him for
having revealed that female pleasure in the sexual act would be nine times more important than
male pleasure. Zeus then makes him the gift of divination. In another version, it is the chaste
Athena, goddess of Reason coming out of Zeus' skull, who blinds him with the back of her hand for
having involuntarily caught her naked in her bath. Then, in pity, she purifies his ears, allowing him
to understand the language of birds. The fault would be shared between the calculation in the search
for pleasure and the infringement of chastity, principles that we find empirically in metasexuality:
the desire taken in charge by the mind turns out to be incompatible with the success of the PIM, as
well as the temptation of the female body, inherent in PIR (which is verified by the absence of
extrasensory development). Tiresias loses his sight (extrasensory vision) and receives divination as
compensation. There is indeed degradation of the extrasensory in relation to desire.
Tiresias himself had known the two sexes in vivo: he had been transformed into a woman and then
into a man after having separated each time two coupled snakes. These serpents refer us to Typhon
and Echidna, man and woman serpents, direct or indirect parents of all the monsters of Greek
mythology, including the Sphinx of which Oedipus was going to have to solve the enigma. A
parallel is allowed with Genesis (given the universality of archetypes) which makes the serpent the
initiator of the Fall. The Sphinx, a chimera with a woman's bust and a lion's body, unambiguously
represents the animality hidden behind the facade of seduction, the culmination of sexuality
experienced under the aegis of desire.
“Oedipus” means etymologically “swollen foot”, an obvious sexual symbol. Oedipus is sent as a
baby to the king and queen of Corinth, whom he takes for his parents. It is on the way back that he
meets his father, he kills him without recognizing him following a quarrel over a right of way.

We thus see the appearance of a first significant series, bringing together possession in love
(kidnapping of Chrysippus), jealousy (murder of Chrysippus commissioned by the queen), the
taking charge of pleasure by the mind (comparison by Tiresias of male pleasures and feminine), the
temptation of genitality (the copulation of snakes), the degradation of the extrasensory (blindness
compensated by divination), the curse on the couple (Laïos – Jocasta), leading to the rejection of the
child (Oedipus exiled in Corinth), to the alienation of the relationship with the parents (Oedipus
does not recognize them in time), to the hatred of the father (Laius killed by his son). This is exactly
the chain of cause and effect relationships that occurs in the family following the PIM → PIR
confusion.
Then Oedipus must face the Sphinx and solve his riddle so as not to lose his life: "What is the
animal that walks in the morning on four legs, at noon on two legs and in the evening on three
legs?" Everyone knows the classic answer: "It is the man who crawls on all fours when he is a child,
on two legs as an adult, then uses a stick in his old age.". Such an answer, however, is so banal that
it seems to have been forged as a result of a misunderstanding of the myth, or perhaps to hide the
true answer from the uninitiated.
We find in fact a much deeper echo to this three-figure chain of events in the development of
metasexuality over the course of life: at maturity appears the PIR, which is played out between two
partners; with the passing of the years, the PIM takes precedence and establishes the triangular
dynamic; while for the young child, in addition to his two parents, the presence of a third party was
necessary for the couple to be a source of energy, which makes four protagonists in total.
Anyway, Oedipus finds the right answer, which was given to him in a dream, the Sphinx kills
himself by throwing himself from the top of his rock, but the drama has only just begun: the crown
of Thebes had been promised to who would defeat the monster, so that Oedipus ascends the throne
and marries the widowed queen, without knowing that she is his mother. When the truth is
discovered, the incestuous couple already has four children, Oedipus gouges out his eyes, and
Jocasta hangs himself. While his two cursed sons kill each other for the throne, Oedipus goes into
exile, guided by his daughter Antigone, and dies near Athens, where he becomes a protective deity.
The signifying series therefore continues in a logic that transpulsional analysis perfectly sheds light
on: the extrasensory allows sexuality to escape animality (Oedipus receives the answer in a dream),
but this is not enough to avoid the destructive relationship to the mother. The early deterioration of
psychic structures following the failure of the fusional relationship (the mother lacks metapsychic
energy within the framework of the couple) causes, during the emergence of the PIR, a degradation
of the relationship with women in general. . Man looks for a transcendent source of energy in coitus
that he cannot find there (post coitum sad animal est ...), with the consequences of chain
catastrophes in the family constellation: the spiritual death of the mother (Jocasta feels guilty and
commits suicide), the impossibility of love between father and son (Oedipus curses his sons who
return it to him) hence their fight for the throne (fight to the death for power), loss of transcendent
vision (Oedipus guts his eyes out, metapsychic castration rather than the sexual castration that
Freud believed he saw there), and some vestiges of love for his daughter (whom he blindly follows),
which evoke the vestige of magic that the father looking in the relationship to his daughter.
All this was played out at the court of Pelops. Mythogenesis therefore wants us to look for the
antecedents of this unhappy king. He was the son of Tantalus, who decided to cook it and cut it into
pieces to offer it as a sacrifice to the gods and put their sagacity to the test. All noticed the
subterfuge, except Demeter, goddess of cereals troubled by the kidnapping of her daughter
Persephone, who swallowed a shoulder. The gods restored Pelops to life and gave him an ivory
prosthesis. After many tribulations, he ascended the throne of Thebes and founded the Olympic
Games. When he dies, his sons kill each other for power.
Here we find another significant series, bringing together cooking (a legacy of Tantalus, which
thwarts natural laws), fragmentation (excitation of the CNS), the role of cereals (only Demeter is
mistaken), disobedience to the transcendent (testing the gods), the degradation of the parent-child
relationship (kidnapping of Persephone), the irreversible trauma (the ivory shoulder), and in
particular the three new deals of possessiveness in love (the kidnapping of Chrysippus), competition
in the search for glory (the Olympic Games), and the struggle for power (the sons who kill each
other).
These all line up perfectly with the instinctual disorders attributable to cooked and cereal food
(gluten and other stimulants), the loss of PIM (exacerbation of PIR impulses) and the eruption of
the ego (exacerbation of Excalibur drives). From this chain of events arise in fact the
overinvestment of competition, the quest for glory and the struggle for power, the hatred of the
father, the lack of communication between parents and children, the loss of extrasensory faculties,
and other “civilized” human faults as they can be deduced from cross drive analysis.
Very convergent with the theory of metasexuality, the relationship to food deserves to be
underlined. The cooking of Pelops is not necessarily an abstract symbol. Nothing prevents the
Ancients from having had the intuition or the memory heritage of the degradations of the romantic
relationship following the changes in diet of the Neolithic. And if this memory was not that of oral
transmission, it could be delivered by the extrasensory through creative intuition (basic principle of
mythogenesis).
We still have to ask ourselves what the Laïos-Jocasta-Oedipus family scenario represents. We can
assume it is not merely an acknowledgment of an unavoidable social drama unraveling at each
generation, but a staging of the same type as the parentage of the Sphinx going back to its reptilian
parents, representing a causal relationship ?
Oedipus is the offspring of Laius and Jocasta who live at the court of Pelops, whose second wife
kills the son of the first bed. Power, competition, jealousy, everything takes place under the manifest
sign of the fall in the PIR and it is in this context that we must also decipher the kidnapping of
Chrysippus, witness of the irruption of the possessiveness in Laïos, than the rejection of Oedipus,
that is to say the absence of transcendent communication between parents and child. Here we have
the canonical scenario of the family built on the failure of the PIM.
On the other hand, the myth does not give the transgression of the taboo of incest because of guilt,
contrary to what Freud believed to see in it, but rather as a consequence. The relationship of
Oedipus to Jocasta represents first of all the degraded relationship of the child to his mother in the
family placed under the sign of the PIR. At the same time, it symbolizes the relationship with
women in general when the man is structured in a family that has already fallen on this level: he
projects on his partner a degraded maternal image which condemns their relationship in advance to
the PIM - PIR short-circuit. The recurrence continues in the relationship of Oedipus who became a
father with his own children, the curse he launches against them is found in the way in which the
"normal" father educates his sons or expels them from the marital home, symbols they are the
metasexual failure of his relationship.
It is in fact the whole of the social and family catastrophe resulting from the loss of the PIM that the
myth sends back to us.
A rich parallel of lessons can be drawn with the myth of Prometheus (etymologically: the one who
foresees). This steals fire from the gods and brings it to men "so that they can cook their food"
(some versions specify). Zeus condemns him to remain chained to a rock for eternity, an eagle
devours his liver (an organ that keeps growing). The liver is for Greeks the place of the soul, it is
therefore a suffering of the soul which constitutes its punishment. Now, what is the genealogy of
this inexorable eagle? He descends, like the Sphinx, from Typhon and Echidna: he therefore
represents the misdeeds of desire-based heterosexuality (the serpent).
Zeus does not fail to punish men as well: he sends them Pandora (etymologically "the gift for all"),
woman made with all character defects, curious to the point of immediately opening the forbidden
box where all the plagues are locked up, which are spread over the world. She hastens to close the
lid, retaining only hope. It is the only remedy left for humans in the face of the cascade of suffering
caused by the loss of PIM, and perhaps the plethora of diseases they owe to cooked food, as
discovered by modern science. .
Our interpretation grid also applies quite surprisingly to the great triptychs of Hieronymus Bosch.
The "Hay chariot" represents the model family and its devastating consequences on the future of
man and society. The central panel of the "Garden of Earthly Delights", next to a paradise where
there is no indication of the Fall (left panel), lists in perfect innocence all the manifestations of
polymorphous sexuality, illustrated with giant fruits that satiate the mouths. hungry, symbolizing
energy inputs. A closer examination reveals that the connections are all triangular, except one which
leads to a placental figure unambiguously evoking procreation. In the center of paradise is an owl,
in a giant iris representing Knowledge, and we find the same bird able to see in the night in the
central panel, as a result the lovemaking represented by a large procession of riders.
As for the consequences of instinctual induction, they can be deciphered without ambiguity in the
right panel, representing hell on earth: the intellectualization of desire (phallus transformed into a
knife blade), sexual obsession (disc and bagpipes on the knight's head), the over-investment of the
penetration (the disemboweling of the giant egg located between two tree trunks in the shape of
legs), the existential void (the dark pint housed in the egg), the aberration religious morality (priests
sending the faithful into the gutted egg), art incapable of compensating for frustration (musicians,
prisoners of their instruments, surrounded by demons), spiritual failure (devouring by the giant owl
which become satanic), etc.
This work, which for five centuries remained impenetrable to all attempts at decryption, was able to
be deciphered for the first time in an exhaustive and coherent manner thanks to the keys provided
by the theory of metasexuality (see my recent work "Jardin des Délices: le Secret from the future. ?
").
To end on some more modern myths, let us quote for example the Arthurian myths, magnificently
taken up by Boorman, featuring the failure of the triangular dynamic (Arthur, Guinevere, Lancelot).
The king loses his Excalibur sword (his sense of truth) just as he pretends to kill Lancelot. He does
not find her until late, after Guinevere has expiated adultery with years of chastity. Merlin, allegory
of the extrasensory, has remained stuck in ice and the king, fallen into lethargy, has nothing more to
offer his knights than a vain quest for the Grail.
Or Star Wars: here too a whole symbolic series is condensed starting from Anakin' drift when he
sacrifices, under the aegis of his dependence on the mother, the spiritual initiation for a married life.
His unfortunate choice opens the way for a terrible fight between an obscure force (the Excalibur
impulses which have become destructive) and a superior force (metapsychic). Or E.T., by Spielberg,
a wonderful metaphor for a particular affinity, not understood by all, between the extraterrestrial
and the child, clearly evoking the metapsychic energy through the glowing index or solar plexus.
The most founding myth of our Judeo-Christian culture remains that of Genesis. Although hermetic
to theological analysis as well as to psychoanalysis, the message is immediately deciphered under
the light of the metasexual postulate. The forbidden fruit symbolizes the confusion between the
paradisiacal happiness that only a love lived in obedience to divine commandments can grant
(PIM), and the temptation that the woman represents for the man (PIR). The biblical account
prophetically imputes the cause of mankind's misfortunes to the Fall, the "increase and multiply"
(PIR) adjoins the multiple curses of the wrathful Creator, sourcing the dramatic fate of which the
chosen people would be the monstrance. The whole of the Old Testament tells us about its
sufferings and contradictions. The evangelical message adds redemption by a Divine Child
conceived precisely outside PIR...
The universality and durability of the signifiers suggest that they are the result of archetypes pre-
existing in different cultures, referring to the millennial problem of human malaise in civilization.
Myths help us decipher the errors that lie behind this discomfort. Mythogenesis is still in full swing
today. It is a manifestation of the collective unconscious in the sense of Jung, tending to denounce
cultural errors, certain sexual and developmental aspects of which Freud was able to decipher. It
transcribes at the social level the reparative function ensured by sublimation. It can even be
recognized from the sources of psychoanalysis, a new mythology which stages, with the help of
concepts replacing the classic allegorical figures, the forces working in the depths of the psyche.
Mythogenesis touches all aspects of human existence. It makes us aware in poetic form of the
causes of failure of our spiritual destiny, outside of which we are only bags of flesh stroding the
Earth senselessly…
Conclusion

To conclude in an area as vast and complex as that of sexuality and its spiritual implications would
be utopian. Rather, we should stop for a moment and take stock of the perspectives opened up by
the metasexual postulate.
Among the obscure points of the dominant cultural and classical psychoanalytic paradigm that
appear in a new light, we can cite:
The instinctual and behavioral disorders induced by psychotropic drugs present in traditional food:
wheat gluten, milk exorphins, various AGEs (proteins altered by culinary preparation) modify the
instinctual susceptibility to attacks and other triggering patterns, with various repercussions on
psychic structuring and social context.
The existence of two instinctive sexual programs, one starting at birth, including polymorphic
drives and aimed at the development of extrasensory faculties (metasexual instinctive program or
PIM), the other occurring at maturity, dedicated to reproduction (reproductive instinctive program
or PIR).
The chaotic id, explicable by the impression of disorder given by metasexual drives whose meaning
escapes a cultural context subservient to the PIR, by the compulsive nature that they owe to their
systematic repression, and by an abnormal excitation of the attributable nervous system to the
stimulants present in traditional food.
The Oedipus complex, reviewed in the more general perspective of a set of impulses from the child
to the adult which should be the source of a metapsychic energy ensuring the development of his
extrasensory faculties. The oedipal period corresponds to the sensitive period of PIM during which
the learning associated with metasexual drives should take place. The repression induced by
repressive morality results in a very irreversible blockage of the PIM and the scarcity of
extrasensory faculties, as can be seen in the existing moral context.
The castration complex, conceived in terms not of a fear of physical castration, but of anguish at the
loss of the phallus as an archetypal signifier of metasexual energy, formerly recognized under the
aegis of the “sacred phallus”.
The difficulty recognized by Freud of extending the theory of the castration complex to the female
sex, if not by the subterfuge consisting in postulating in the girl an anxiety of having been castrated
a priori, a thesis not very convincing insofar as all being is organized from so as to feel unitary. This
difficulty is overcome if the frustration is not that of the organ (of the penis) but that of the
metasexual energy of which the phallus is the archetypal symbol.
The Excalibur complex, a set of genetically programmed impulses aimed at denouncing errors
likely to compromise the functioning of the PIM. These impulses are expressed first in the form of
mockery intended to attract the attention of others or to interrupt harmful behavior, but can turn to
compulsion if they do not achieve their goal. They provide a form of homeostasis around the PIM.
The apparently disproportionate place occupied by the sexual drives in the origin of neurosis: a fact
noted by Freud, explained by the existential importance of PIM (metapsychic and spiritual
development) and the polymorphic drives associated with it.
The lacunar theory of neurosis, completed thanks to the notion of drive induction PIM → PIR, and
the broadening of the analysis provided by transpulsion analysis.
The food origin of a primary paranoia, attributable to a defective learning of the alliesthesic
variations of taste pleasure in the culinary context and mortgaging the oedipal period through the
over-investment of early impulses.
The incompatibility between Freud's "pansexualist" approach and Jung's asexual approach: for the
first, neurosis is the effect of the repression of infantile sexual drives, for the second the effect of the
repression of "numinous" energies. related to the metapsychic; the unification takes place if one
poses that the metasexual function, which appears from birth, is the source of the metapsychic
energy and the structuring of the Surça, an authority responsible for bringing out the archetypal
contents in consciousness.
The disagreements about the alleged Thanatos, who appears not as an entity in itself, but as the set
of destructive Excalibur impulses over-activated by the systematic failure of the PIM.
The excesses of psychiatry going back to Krafft-Ebbing, and its inability to define perversion: for
lack of a clear distinction between norm and nature, psychiatry declares perverse all that is not
normative, very often essential natural behaviors as it was. the case for over a century for
homosexuality.
The fundamental character of homosexuality, as an essential part of the PIM due to its essential role
in the triangular dynamic as a source of energy.
The difficulty of Freudian and derivative analyzes: based on a lacunar psychosexual model,
excluding the main function of human sexuality, they amount to displacing conflicts by imposing an
unnatural restructuring, based on the rejection of PIM, an essential part of human sexuality .
The fact that love, felt as a pledge of happiness, most often leads to notorious disappointments or
suffering, despite the efforts of the partners: the confusion between PIM and PIR means that the
protagonists expect from their relationship a transcendence that the PIR is incapable of giving, to
which are added more and more compulsive Excalibur impulses with the repetition of coitus.
The close link between love and sexuality, the former being metapsychic in essence, involving an
energy capable of being expressed and transmitted through erotic impulses involving contact with
bodies.
The origin of morality as "integral" to the experiences of Excalibur drives linked to the failures of
the PIM, settling through repetition in the collective memory in the form of prohibitions.
The link between sexual morality and religion: knowing that the primordial function of human
sexuality is the development of metapsychic faculties, and that these faculties are directly related to
spirituality, it is understandable that any religion is accompanied by certain moral rules concerning
sexuality.
Distinction between natural morality and cultural morality: the first is set up from Excalibur drives,
genetically programmed and independent of culture; the second from more or less enlightened
human interventions at the risk of contradicting natural laws.
The distinction proposed by Lacan between pleasure and jouissance: pleasure only concerns partial
drives at the level of the body, while the overall functioning of the love process jointly engages the
body for pleasure, affect for happiness and metapsychic energy. for oceanic feeling, the whole
constituting true enjoyment.
The couple's difficulties, which can be explained by the confusion between PIR and PIM: the binary
relationship evolves irresistibly towards the PIR of which it is the relational basis, triggering
Excalibur impulses all the more compulsive as the dominant model prevents it from being grasped
the meaning, hence a visceral aggressiveness between the spouses.
The pathogenic nature of the nuclear family, and the problems encountered by the sexual
communities: in both cases, the PIM is not experienced in the natural rules (recourse to the
genitality and lack of metapsychic energy), the aborted Excalibur drives turn to compulsion and
poison relationships (especially jealousy).
The discomfort expressed by young people during sex education classes, who present them with
sexuality in its reproductive biological aspects, while they unconsciously aspire to discover the
mysteries of PIM and sense that the official discourse is missing the point .
The hatred of adultery and its inevitability despite having been punished by death since the earliest
times: the triangular dynamic being the fundamental relational structure of the PIM, the impulses
for the third party end up bursting with all the more force that they were repressed in the binary
context and that the frustration was amplified, even if it meant investing in the impulses inherent to
the PIR (genitality), to which the equally compulsive Excalibur impulses respond.
Homophobia: the Excalibur drives activated by the dominant PIR model are repressed because they
cannot achieve their goal, which would be to denounce the systematic errors of current behavior,
something impossible because covered by the standard. They then seek scapegoats as close as
possible and attack in particular sodomy, the counterpart of coitus, and everything that evokes
homosexuality. The visceral intensity of homophobia is explained by the power of the Excalibur
drives in the face of the existential failure represented by the loss of PIM.
The discourse on sexuality, of which Michel Foucault notes the prolixity and the concomitance with
the rise of Puritanism: the more marked repression of the PIM since the masturbatory ban (mid-18th
century) could only increase the unconscious anxieties, the feelings of guilt and internal or external
conflicts, triggering an endless intellectual search for the causes of suffering and frustration,
research doomed to failure due to ignorance of the metapsychic function of human sexuality.
The scarcity of extrasensory faculties in our Western society, linked to repressive sexual morality:
the guilt induced by this morality, in particular infantile masturbation, compromises the PIM and its
natural outcome which should be the metapsychic development.
Pedophilia and its demonization: as a result of the repression of PIM and the pressure of guilt,
pedophile acts are most often compulsive and therefore sources of trauma, triggering particularly
intense Excalibur urges in the social environment, while it was common in Antiquity and until the
18th century.
The contrast between the teaching of Plato, fundamentally spiritualist, and that of Aristotle, more
intellectualist: the former knew the functioning of the PIM (Uranian Eros) and did not exclude its
physical realization (contrary to what claims Christian exegesis), while the second does not breathe
a word and seems to have lost the mysteries of Socratic philosophy, hence its purely intellectual
approach to reality (Aristotle officiates in the cave of Pythagoras, while Plato s 'escaped).
The difficulty of interpreting myths, which mostly aim at the transmission of knowledge intended to
preserve PIM, and which lose most of their meaning in a context from which PIM and extrasensory
are excluded, in particular the Oedipus myth.
The inability of exegetes to explain certain hermetic works, for example the triptychs of
Hieronymus Bosch: the explanatory key lies precisely in areas excluded by the dominant taboos that
are the metasexual function, the love of love and the world of Archetypes .
The visceral enthusiasm for fantasy or science fiction films like Star Wars, The Lord of the Rings,
Harry Potter, etc. : even though their intellectual decryption remains confused, the public
unconsciously feels that they contain important messages in matters of love and the meaning of
existence, a sign that an aspiration for metasexuality and a transcendent dimension remains alive in
the unconscious despite centuries of reductionist conditioning.
The high percentage of individuals believing that the paranormal exists, close to 50%, despite the
dominant paradigm imposed by rational reductionist science, which can be explained by the
foreknowledge of the metapsychic dimension and its essential importance in the destiny of the
individual.
The split between the metapsychic and the religious, the former constituting a form of competition
for religion too often incapable of giving the faithful what they really aspire to, and denouncing the
hypocrisy of doctrines denying the importance of the extrasensory in doing make false promises of
paradise.
Sacrificial rites: the loss of the PIM activates the anxieties of spiritual death and triggers Excalibur
impulses which target animals, even men, as scapegoats, the whole being rationalized under the
pretext of appeasing a life-giving divinity by offering him an expiatory victim.
The lack of interest in school and the violence of young adolescents can also be explained in terms
of Excalibur drives, over-invested due to the inability of education to shed light on their real
problems linked to the drive induction PIM → PIR, which sets in with maturity and the lack of
wonder necessary for authentic learning.
Monotheism, as the result of the regressive projection onto a divine form of the image of a father
supposed to be the first source of metapsychic energy after the mother, an omnipotent and
omniscient image which reflects, more than the superiority of the father on the child, the
transcendent dimension remained inaccessible to the Oedipus.
The "original sin", subject of endless theological discussions, is explained here by the thousand-
year-old confusion between PIM and PIR: the consumption of cereals (grass of the fields)
exacerbates the genital impulses, seduction and desire take precedence. on the subtle values of PIM,
and love can no longer fulfill its function as a source of metapsychic energy, authentic spiritual
evolution giving way to the "Increase and multiply" characteristic of PIR, which threatens the
Planet today. .
The iconoclastic movements that have marked history, as the concretizations of Excalibur impulses
targeting religion for its inability to guarantee true spiritual fulfillment and for the sexual error in
which it maintains the faithful, more particularly targeting icons and the material supports perceived
as false promises of fulfillment.
The existential dissatisfaction which crosses the modern world and leads to ever more demanding
demands, with as corollaries inflation, the need for growth, mass consumption and the destruction
of the environment, material satisfactions not bringing the metapsychic fullness to which everyone
unconsciously aspires.

Other works by the author:

Les Enfants du Crime ou la Fonction Délinquance, 1984
La Guerre du Cru, éd. Faloci 1985
Choses crues (recueil de pensées) 1988
Manger Vrai, éd. du Rocher 1989
Au-delà de l’œdipe, ou l’erreur sexuelle de l’Occident 2001
Jardin des Délices : le Secret du Futur ? le mystère Jérôme Bosch résolu 2017
Chroniques du Dr Faichier 2017
Petit Manuel théorique et pratique du parfait natuvore 2018
For all orders: www.culture-nature.eu/livres/
To know more :
Evolutionary ecopsychology: www.psychototale.com
Human ecogenetics: www.humanecogenetics.com
Metapsycanalysis: https://lc.cx/otk3
Natural food: https://lc.cx/otk5
Author biography: https://lc.cx/otko
For any contact with the author: www.psychototale.com/contact/
or on facebook
"Guy-Claude Burger": https://lc.cx/otks
“The Hieronymus Bosch mystery solved! ": Https://lc.cx/otke