Tomorrow, September 11, 2015, marks 14 years since the erection of the “9/11” sacred totem.
9/11 is the totem. The taboo is to speak anything against the totem.
It is taboo to speak anything against the totem. Whosoever speaks against the totem becomes themself taboo.
Primitive peoples are known to us by the stages of development through which they have passed: for example, through their inanimate monuments, such as the totem of 9/11.
The totem is first of all the tribal ancestor of the clan. The members of a totem are therefore under a sacred obligation not to kill (destroy) their totem. Sacred ceremonies surround the totem, helping to protect it. For the totem of 9/11, these sacred ceremonies are held annually, on the anniversary of the original mysterious event, September 11, 2001.
As for taboo, it is a Polynesian word. The word was still current with the ancient Romans: their word “sacer” was the same as the taboo of the Polynesians. “Sacer” is a Latin word meaning “sacred”: The sacred and the taboo are intertwined in the totem of 9/11.
The meaning of taboo branches off into two opposite directions. On the one hand it means to us sacred, consecrated: but on the other hand it means, uncanny, dangerous, forbidden, and unclean.
Various classes of taboo in the wider sense may be distinguished: It can be natural or direct, the result of “mana” mysterious (power) inherent in a person or thing, such as the 9/11 totem; it can be communicated or indirect, equally the result of “mana” but (a) acquired or (b) imposed by a priest, chief or other person. Here the “mana” would have been imposed by a “clan of the cave bear” originating in Washington, DC.
It is taboo to spread any “conspiracy theories” about 9/11. The objects of the taboo are many: Direct taboos aim at (a) protection of important persons — chiefs, priests, etc. — and things against harm; (b) safeguarding of the weak — women children and common people generally — from the powerful mana (magical influence) of chiefs and priests and “terrorists”; (c) securing human beings against the wrath or power of gods and spirits, i.e., “the terrorists.”
Amongst the primitive tribes, originally the punishment for the violation of a taboo was probably left to an inner, automatic arrangement. The violated taboo avenged itself. Wherever the taboo was related to ideas of gods and demons an automatic punishment was expected from the power of “the terrorists”. In other cases, probably as a result of a further development of the idea, society took over the punishment of the offender, whose action has endangered his companions. The “conspiracy theorists” were ostracized; they had become themselves taboo. Thus our first systems of punishment such as “Patriot Act” are also connected with taboo.
“The violation of a taboo makes the offender himself taboo.” But certain dangers resulting from the violation of a taboo may be exorcised through acts of penance and ceremonies of purification. Contrite “conspiracy theorists” may expiate their sins by humbly attending the 9/11 sacred ceremonies and bowing down before the totem.
“[W]e deal with a series of restrictions which these primitive races impose upon themselves; this and that is forbidden without any apparent reason; nor does it occur to them to question this matter, for they subject themselves to these restrictions as a matter of course and are convinced that any transgression will be punished automatically in the most severe manner.” In the case of the totem of 9/11, the primitive cultists believe that any transgressions against worship could result in wrath from the demons, i.e., “the terrorists.”
“There are reliable reports that innocent transgressions of such prohibitions have actually been punished automatically. For instance, the innocent offender who had eaten from a forbidden animal became deeply depressed, expected his death and then actually died…”
It seems as if taboos are “necessary” because some persons such as “conspiracy theorists” possess a dangerous power which has been transmitted by contact with the highly-charged 9/11 object, almost like a contagion. The quantity of this dangerous property is also taken into consideration. Some persons or things have more of it than others, according to how much they have looked into the 9/11 idol, and the danger is precisely in accordance with the charge. The most peculiar part of it is that any one who has violated the taboo assumes the nature of the forbidden object as if he had absorbed the whole dangerous charge of the mana.
However, the term “taboo” also includes all persons, localities, objects and temporary conditions which are carriers or sources of this mysterious attribute, such as persons who have touched Confederate flags and the like. In the case of Confederate flags, they are, like the 9/11 totem, both above the ordinary, and at the same time dangerous, unclean and mysterious.
But the real sources of taboo lie deeper than in the interests of the privileged classes: “They begin where the most primitive and at the same time the most enduring human impulses have their origin, namely, in the fear of the effect of demonic powers.”
“The taboo, which originally was nothing more than the objectified fear of the demonic power thought to be concealed in the tabooed object, forbids the irritation of this power and demands the placation of the demon whenever the taboo has been knowingly or unknowingly violated.”
The taboo then gradually became an autonomous power which had detached itself from demonism. It becomes the compulsion of custom and tradition and finally of the law. “But the commandment concealed behind taboo prohibitions which differ materially according to place and time, had originally the meaning: Beware of the wrath of the demons.”
Taboo is the expression and evolution of the belief of primitive races in demonic powers. Later taboo disassociates itself from this origin and remains a power simply because it was one by virtue of a kind of a psychic persistence and in this manner it becomes the root of our customs and laws.
The belief associated with the original taboo, such as spreading “conspiracy theories” about 9/11, according to which a demonic power concealed in the object avenges the touching of it or its forbidden use by bewitching the offender, was originally an entirely objectified fear. It then separated into the two forms which it assumed at a more developed stage, namely, awe and aversion. This separation of objectified fear into awe and aversion was done through the transference of taboo prohibitions from the sphere of demons to that of theistic conceptions. The awe was directed towards the 9/11 totem, and the aversion (taboo) was against the demons (terrorists).
The antithesis of sacred and unclean (awe and aversion) coincides with the succession of two mythological stages the first of which did not entirely disappear when the second was reached but continued in a state of greatly lowered esteem which gradually turned into contempt. It is a general law in mythology that a preceding stage, just because it has been overcome and pushed back by a higher stage, maintains itself next to it in a debased form. Hence “the terrorists” are both contemptible and yet have godlike powers.
(Acknowledgement to, Totem and Taboo: Resemblances Between the Psychic Lives of Savages and Neurotics, by Professor Sigmund Freud, Ll.D. http://www.gutenberg.org/files/41214/41214-h/41214-h.htm)